u

) ( : u + 5 |
o | n o p a
| + o u x a | ' n o | :
) ( n o ' n o | 5
| a | n u | o
| o :
) ( o ' o | | o |
| o u n 5 | a ' |
n o :
) ( a | + u | a u o u o
' | p u o | :
) ( | ' o o v |
| a | n n o | | :
) , "
' | | .
| u ,
u v u
u , "
- ,
(




It will be that when all these things come
upon you - the blessing and the curse
that I have presented before you - then
you will take it to your heart among all
the nations where Hashem, your God,
has dispersed you; and you will return
unto Hashem, your God, and listen to
His voice, according to everything that I
command you today, you and your
children, with all your heart and all your
soul. Then Hashem, your God, will bring
back your captivity aaand have mercy
upon you, and He will gather you in
from all the peoples to which Hashem,
your God, has scattered you. If your
dispersed will be at the ends of heaven,
from there Hashem, your God, will
gather you in and from there He will
take you. Hashem, your God, will bring
you to the Land that your forefathers
possessed and you shall possess it; He
will do good to you and make you more
numerous than your forefathers [and we
learn from this portion of the Torah, that
Hashem, blessed be Him, will Himself
return our captivity like it is said: And
Hashem your G-d will return your
captivity . And it will not be like the
redemption of the Second Temple that
the Jews returned to their land with the
permission of Koiresh, king of Persia
and his command, and therefore they
didnt stay permanently in the Land,
because it was through a person born
from a woman that lives short and is
filled with anger, but in the future the
Holy One, Blessed be Him, will Himself
return our captivity and therefore will be
Torah Devorim 30:1
a return that is going to be permanent in
its duration Rabbi Don Yitzchoik
Abarbanel Mashmia Yeshuo].

) ( u o o o + u
) ' " : u u
" u " u ( :
Open the gates, so the righteous nation,
keeper of the faith, may enter! (Rashi
explains: those people who awaited in
exile for many years that should be
fulfilled Hashems promise thru our
prophets to redeem them).
Prophet Isaiah 26:1

) ( 5 ' u o a o o
o n ) ' " : u " u
u u )
( u u u
( u x n o a ,
u :

For thus said my Lord Hashem/Elohim,
the Holy One of Israel: In stillness and
peacefulness will you be saved, in quiet
and in confidence will be tour might,' but
you did not consent (Rashi explains: So
says the Holy One, Blessed be Him:
You dont need to spend your property
and seek a refugee, because calmly and
with pleasantness will be for you the
salvation, without any chores, if you
hear me).
Prophet Isaiah 30:15


) ( 5 o u a |
o o x : | a p 5 a n o
o a ) ' " :
( :
|

On that day, you will not be ashamed of
all your deeds by which you have
wantonly sinned against Me. For then I
will remove from your midst those who
exult in your arrogance, and you will no
longer continue to be haughty on My
holy mountain [Rabbi Ibn Ezra explains:
they were arrogant because of being in
the Holy Mountain]. And I will leave in
your midst a humble and destitute
people, and they will take shelter in the
Name of Hashem. The remnant of Israel
will not commit corruption [Metzudois
Dovid explains: the remainders among
you shouldnt make injustice], they will
) ( u o a u | a n o
' :
) ( o o o ) u u
, ( a ,
n 5 n o u n
)
, ( :
Prophet Zephaniah 3:11
not speak falsehood, and a deceitful
tongue will not be found in their mouth;
for they will graze and lie down with
none to make them afraid [Metzudois
explains: the Jews like this that will not
commit injustice and will not speak
deceit are worthy to inhabit without
fear].

) ( n o5 u 5 u r ) '
: ' u "
( :

Strengthen weak hands and give support

to failing knees [Metzudois explains: it
is a saying of Hashem to the prophets
and means: announce the redemption to
whom his hands weaken and is
discouraged of the redemption]. Say to
those of impatient heart, 'Be strong; do
not fear [Rashi explains: Fot those of
impatient heart, meaning that they hasten
the redemption and suffer for its delay].
Behold, your God will come with
revenge, with Divine retribution; He will
come and save you. Then the eyes of the
blind will be opened and the ears of the
deaf will be unstopped.
) ( n ) ' " :
' ( :
x u u u
u o :
Prophet Isaiah 35:3

) ( n 5 ) ( v p
r ) v , "
,
, ( 5 5 n u
:
Prophet Habakkuk 2:3
For there is yet another vision about the
appointed time; it will speak of the End
and it will not deceive [Metzudois Dovid
explains: the vision will speak about the
End of the future redemption that will
not deceive, meaning that will not be
after it any subjugation, and will not
deceive is an expression to mean that
will not finish, like (Isaiah 58:11) its
waters will deceive]. Though it may
tarry, await it, for it will surely come; it
will not delay.

) ( u 5 ' 5 u
|o o u x ~ o o
n o a 5 o 5 u
v 5 :
) ( o 5 o u n |
u o a u : ' u o :

Therefore, wait for Me - the word of

Hashem - for the day when I will arise to
plunder [them]. For My judgment will be
to assemble nations, to gather kingdoms,
to pour My fury upon them, all My
burning wrath; for with the fire of My
jealousy the entire earth will be
consumed. For then I will change the
nations [to speak] a pure language, so
that they all will proclaim the Name of
Hashem; to worship Him with a united
resolve.
Prophet Zephaniah 3:8

) ( o n :
) ( n o 5 o ) ( a u
n a , | 5 o 5 o : u x :
) ( p u o 5 | ) ' :
| ( n + | ) ' :
u u ( :

|

Zion said, 'Hashem has forsaken me; my
Lord has forgotten me.' Can a women
forget her baby, or not feel compassion
for the child of her womb? Even these
may forget, but I would not forget you.
Behold, I have engraved you upon My
palms [Metzudois explains: You are
remembered before me as if you were
engraved upon my palms]; your walls
are before Me always [Metzudois
explains: to remember them to establish
them]. Your children will hasten [Rashi
explains: to return], and your ruiners and
your destroyers will leave you [Mahari
Karoh explains: these evildoers that
lived among the righteous will leave
when G-d will gather all of the dispersed
Jews].
) ( | a ) ' " , ( |
| n ) ' " : u u
u " v ( :
Prophet Isaiah 49:14

) ( n o 5
u | 5 ' u c ) " u ~
( o :
) ( 5 ' u n 5 u : ) ' "
u u ( x n ~
) ' " ( :

You will not leave in chaos, nor will you
go in flight; for Hashem will go before
you, and the God of Israel will be your
Gatherer [meaning the one that gathers
you from the exile].
Prophet Isaiah 52:12
Prophet Isaiah 52:3
For thus said Hashem: For naught were
you sold [Rashi explains: because you
occupied yourself in naught, that is the
bad inclination that is not to reward
you], and without money will you be
redeemed [Rashi explains: but with
repentance].

) ( a u n o u a '
u , o a u o
u o u a :

But upon the House of Judah I will have
mercy and I will save them through
Hashem their God; I will not save them
with bow, with sword, with warfare,
with steeds or with riders.
Prophet Hosea 1:6

) ( : u o a a x
o + | | 5 ) ' " ' (
a :

,
Rejoice greatly, o daughter of Zion!
Shout for joy, o daughter of Jerusalem!
For behold, your king will come to you,
righteous and victorious is he [Rashi
explains: and we will be saved in
Hashem], a humble man riding upon a
donkey, upon a foal, a calf of she-
donkeys. I will eliminate any [battle]-
chariot from Ephraim and any [war]
horse from Jerusalem, and the bow of
warfare will be eliminated; and he will
speak peace to the nations. His dominion
will be from sea to sea [Metzudois
Dovid explains: and his government will
be from the southern sea until the
northern sea] and from the river to the
ends of the earth [Metzudois explains:
that is the west].
) ( o u n
o u x u o a o
u u ) u u
( : ) , (
v ) , ( :
Prophet Zechariah 9:9

) ( | a | x | a ) ,
| ( p o u : 5 ) ' " :
( o v
o :
When you cry out let your cohorts
[Rabbi Ibn Ezra explains: those that you
gathered to save you] expl rescue you!
But the wind will carry them all off
nothingness will take them [Rashi
explains: and they will not stand and will
not be able to save you]. But the one
who trusts in Me will have a portion in
the earth and will inherit My holy
mountain.
Prophet Isaiah 57:13

) ( u a ) ' " : u
u ( + 5 u
: , o n u
u 5 :
Prophet Amos 9:8
On that day [Rashi explains: after it will
come to them all this, will come that day
that is destined for the redemption] I will
raise up the fallen booth of David; I will
repair their breaches and raise up its
ruins, and I will build it up as in days of
old.

) ( o ) ' " : u ( :
| ) u ( u
a | u o u n o o
: u u n , ' :

'Behold, I am sending My messenger

[Rashi explains: to destroy the wicked],
and he will clear a path before Me
[Rashi explains: from the wicked];
suddenly the Lord Whom you seek will
come to His Sanctuary, and the
messenger of the covenant for whom
you yearn, behold, he comes says
Hashem, Master of Legions.
Prophet Malachi 3:1





u u u u , u
u ' u u


) ( u + ' u n
| a : :
) ( 5 a u o u n
o : n o o '
:
) ( u o n u ) ' " :
, u u u
u u ( u x
n u a u x o ) ' " :
( :


o

Your words have become harsh against

Me. Says Hashem; but you say 'How
have we spoken against You?' You have
said, 'It is useless to serve God! What
gain is there for us that we have kept His
watch, and that we walk submissively
before Hashem, Master of Legions? So
now we praise the wicked [Rashi
explains: we served Him and we kept
His command, and now we see that the
wicked succeed so much that we praise
them for their bad deeds]. Evildoers are
built up; they have even tested God and
escaped [Rashi explains: to say, lets see
what He can do to us and we will escape
the punishment]. Then those who fear
Hashem spoke to one another [Rashi
explains: I answer your words: then,
when the wicked will sin and the
righteous will go prostrated before Me,
will talk the G-d fearing among them in
order not to attach themselves to their
wicked deeds], and Hashem listened and
heard, and a book of remembrance was
written before Him for those who fear
Hashem and those who give thought to
His Name [Rashi explains: said the Holy
One, blessed be Him, I will not forget
their words, even though that I dont
hasten to punish them, because I heard
and commanded to write a book of
remembrance and their words will be
permanent]. They will be a precious
treasure for Me, says Hashem, Master of
Legions, on the day which I bring about;
and I will have mercy on them as a man
has mercy on his son who serves him .
[Rashi explains: then I will show you the
difference between a righteous and a
wicked man
) ( a ' o ) ' " :
u u u
o ' u u (
o ' 5 5 o
' o o ) ' " : "
u "
u u u ( :
) ( ' o o u
a o o 5 u n :
:
) ( a o + a u u n o
o u ) ' " : u
( :
) ( u : n 5 a a u : 5
u o o o a u
' ~ o o u o :
) ( o o o o u
u n o u a )
, ( a 5 ) u u u
u ( :
) ( u o u c ) ( 5
o o u a u o 5 n
' :
) ( o + o n
u o o u p o 5 :
) ( : u o :
u a ' : x :
) ( u a u a o
u v 5 o u :
Prophet Malachi 3:13

] Then you will return and
on its wings and you will reproduce like
fattened calves.
And you will crush the wicked because
they will be dust below your feet in the
day that I will make, says Hashem of the
legions.
Remember the Torah of Moses my slave
that I commanded to him in Chorev to
all the Jews, laws and statutes.
Behold, Im sending to you Eliyahu the
prophet before the great and awesome
day of Hashem.
And he will turn back the hearts of
fathers with their sons and the hearts of
sons with their fathers, lest I come and
strike the world with destruction.


Collection of scriptural verses that
show that only G-d will redeem
the Jews from their exile.

" .






] : [


He spoke up and said to me
saying: This is the word of
Hashem to Zerubabel saying.
Not through army and through
strength, but through My spirit,
said Hashem, Master of
Legions [Zecharia 4:6].



Thus said Hashem, Master of
Legions: Behold, Im saving
My people from the land of the
east and from the land where
the sun sets; and I will bring
them and they will dwell within
Jerusalem. They will be a
people unto Me, and I will be a
G-d unto them, in truth and
righteousnes [Zecharia 8:7-8].





] : [







] : [

Behold; at that time I will crush

all those who afflict you. I will
save the cripple, and gather the
castoff; and I will make them
for praise and a good name
throughout the land of their
shame. At that time I will bring
you, and at that time I will
gather you; for I will make you
into a good name and praise
among all the peoples of the
earth, when I return your
captives before your eyes, said
Hashem [Tzefania 3:19-20].
' " :
From the other side of the
' " :
' " :
] : [

rivers of Cush [Rashi explains:

will bring My tribute], My
supplicants [Rashi explains:
the ones that pray to Me],
groups of my scattered ones
[Rashi explains: the Jewish
People whom I scattered], will
bring My tribute [Tzefania
3:10].
' : ...


"


...

] : [




For there is yet another vision
about the appointed time
[Metzudois explains: there is
another vision about the fixed
time and this vision will speak
about the End of the
Redemption that will not be
after that enslavement and that
vision will not fail even if will
be delayed for a long time even
so, you, Jewish People, wait
him and dont get discouraged
from it because for sure will
come the fixed time it will not
delay again to pass that fixed
time]; it will speak of the End
and will not deceive. Though it
may tarry, await it, for it will
surely come; it will not delay
[Chabakuk 2:3].

As in the days when you left
the land of Egypt I will show it
wonders [Micha 7:15].

] : [



] : [
Behold, I will bring them from
the land of the North and gather
them from the ends of the earth.
Among them will be the blind
and the lame, the pregnant and
the birthing together; a great
congregation will return here
[Yirmiyah 31:7].


] : [ "
" " "

"


.
"


.


Is there no balm in Gilead? Is
there no healer there? Why has
the health of the daughter of my
people not recovered?
[Yirmiyah 8:22]

,
On this scriptural verse
explained the righteous genius
Maharit according to what is
written in the Targum
Yonoson: Is there no balm in
Gilead? the intention is about
Eliyohu the prophet that comes
from Gilead and according to
this, this is the intention of the
verse: It is not in Gilead, if
the people dont wait for
Eliyohu that comes from
Gilead, if theres not a doctor
there, if we dont wait for the
soul-doctor that is Eliyohu as it
is written: And will return the
hearts of the fathers to their
children. And instead they
take redemption before the time
that the Holy One, Blessed be
Him will send us Eliyohu,
theres no question why didnt
the remedy of our people didnt
work and therefore we were not
saved, because this lengthens
the exile and if not for this we
would be saved already.


:
In those times, many will rise
"
"

] : [
:

up against the king of the

South; and sons of the lawless
men of your people
[Metzudois explain: this means:
the wicked among the Jews]
will exalt themselves
[Metzudois explain: they will
rise themselves to establish a
vision but they will stumble
because they will die and will
be lost because of this] to
establish a vision, but they will
stumble [Daniel 11:14].


] : [


Behold, these will come from
afar; and behold, these will
come from the north and from
the west, and these from the
land of the Sinites [Yeshaya
49:12].

] : [

:

] : [
To grasp the edges of the earth
and shake the wicked from it
[Iyov 38:13].

Aramaic translation: To grasp
the edges of the Land of
Yisroeil and to throw the
wicked inhabitants from it
[Targum Iyov 38:13].


Collection of scriptural verses that
show that only G-d will redeem
the Jews from their exile.

" .

I will bring them to My Holy
mountain, and I will gladden
them in My house of prayer;
their elevation-offerings and
their feast-offerings will find
favor on My Altar, for My
House will be called a house of
prayer for all the peoples
[Yeshayah 56:7].



] : [
The word of my Lord, G-d,
who gathers in the dispersed of
Yisrael: I shall gather to him
even more than those already
gathered to him [Yeshayah
56:8].

]
: [
You will not leave in chaos, nor
will you go in flight; for G-d
will go before you, and the G-d
of Yisrael will be your rear
guard [Yeshayah 52:12].


]
: [
Then the redeemed of G-d will
return and come to Zion with
glad song, with eternal gladness
upon their head. They will
attain joy and gladness; sadness
and sighing will flee [Yeshayah
51:11].



] : [
But Yisrael is saved through G-
d, an eternal salvation; you will
not be ashamed nor humiliated
for all eternity [Yeshayah
45:17]


] : [
Then the redeemed of G-d will
return and come to Zion with
glad song, with eternal gladness
upon their head. They will
attain joy and gladness; sadness
and sighing will flee [Yeshayah
35:10].



] : [
The light of the moon will be
like the light of the sun, and the
light of the sun will be seven
times as strong, like the light of
seven days, on the day that G-d
bandages the injury of His
people and heals the wound of
His blow [Yeshayah 30:26].



] : [
And they will say on that day,
Behold, this is our G-d; we
hoped to Him that He would
save us; this is G-d to Whom
we hoped, let us exult and be
glad in His salvation
[Yeshayah 25:9].


]
: [
It shall be on that day that the
Lord will once again show His
hand, to acquire the remnant of
His people, who will have
remained, from Assyria and
from Egypt and from Pathros
and from Cush and from Elam
and from Shinar and from
Hamath and from the islands
of the sea [Yeshayah 11:11].




] : [
He will raise a banner for the
nations and assemble the
castaways of Yisrael; and He
will gather in the dispersed of
Judah from the four corners of


] : [
the earth [Yeshayah 11:12].
A redeemer will come to Zion
and to those of Jacob who
repent from willful sin, the
word of G-d [Yeshayah 59:20].

] : [
The word of G-d came to me
saying: Son of man, your
brothers your brothers, your
kinsmen and the entire House
of Yisroeil, about whom the
inhabitants of Jerusalem say,
Distance yourselves from G-d;
the Land is given to us for a
heritage, therefore, say: Thus
said the Lord G-d; Though I
removed them far away among
the nations, and though I have
scattered them among the
lands, yet I have been for them
a small sanctuary in the lands
where they arrived. Therefore,
say: Thus said the Lord G-d; I
will assemble you from the
nations and gather you in from
the lands where you have been
scattered, and give you the
Land of Yisroeil. They will
come there and remove all its
detestations and all its
abominations from it. I will
give them an undivided heart
and I will place a new spirit in
them; I will remove the heart of
stone from their flesh and give
them a heart of flesh, so that
they may walk in My decrees
and observe My laws and fulfill





















] : [
them. Then they will be a
people unto Me and I will be a
G-d for them. But those whose
heart follows the heart of their
detestations and abominations,
I will place their way upon their
head, the word of the Lord G-
d [Yechezkel 11:14-21].

The survival of the Jewish People
during the exile is only because they
are dispersed throughout the world,
which saves them from annihilation.
Rabbi Osheia taught: What does Scripture
mean when it says (Book of Judges 5:11): nto+x
:u+oa t)tt+o, literally, "G-d performed charity
in dispersing the Jewish People among the
nations. It means that the Holy One, blessed
be He, performed charity for the Jewish People
(no+xi in dispersing them among the nations,
(According to the commentary of Rashi, so
that nations could not annihilate all of them
at one time).
This is illustrated by the incident of a
heretic who said to Rabbi Chanina: "We
Romans are better than you! Concerning you,
it is written (Book of Kings I 11:16): For Joab
and all of Israel remained there for six months,
until he [Joab] had killed every male in Edom,
whereas concerning us, you have remained
among us for many years and we have not
harmed you!" Rabbi Chanina responded:
:x o .ua co a'. :uxv' r-o' ec :vi '- uu co'
.:'. i uxvi aioac ;o rv v rua' r:-'
The following is a collection of teachings of our Sages instructing us
to await redemption by G-d Himself, and not to attempt to undertake
our redemption ourselves before the Divinely-decreed time:
a r'.a r:ci 'c cv co
vc .c'va ':i ruc v o
c': cr':' ': rua
s.i :.: :r i:: sc .sv.s cs
i .:. s. i .v :r ..s c.:.i
..: : : s. . :i cs
:vc :s .s:: s:c s cs: :
: ... s .s c:ci :i i: ..c:c ci. :si ::c
c:. c: i. ::s :s s .i. c.: ..
:. :r . cs .:c : ::iv s
s: c.c s .sv.s :.: .:s :c
.:i. : :: :: .:iv : v:
cs .sv. s:c : ::i. s:s: sc
:: si :: si ..vi vi.: ..:i sc: s:.
..iv .: c::i ..:c c:v :s . i.ci ..:i

M]ODTWC

M]ODTWC
The Three Oaths that G-d adjured
the Jewish People to be upheld under
Exile
Rabbi Zera remained out of sight of Rabbi
Yehuda because Rabbi Zera desired to emigrate
from Babylonia to the Holy Land, and because
Rabbi Yehuda had warned: Anyone who
emigrates from Babylonia to the Holy Land
transgresses a positive commandment, as it is
written (Book of Jeremiah 27:22): To Babylonia
they should be brought and there they should
stay, until the day that I will remember them,
these are the words of G-d. And Rabbi Zera
interprets that scriptural source to refer to the
service vessels [of the First Holy Temple], and
not to human beings. Rabbi Yehuda stated: In
another scriptural verse (Song of Songs 2:7) we
find: I adjured you, O daughters of Jerusalem,
that if you violate your oath, you shall become
as vulnerable as the gazelle or deer of the
field, [if you dare to provoke and awaken G-ds
desire for the redemption before He initiates
it]. And Rabbi Zera interpreted that verse to
mean that Jews must not immigrate en masse to
the Holy Land. Rabbi Yehuda replied: There
is another oath contained in the scriptural
verses (Song of Songs 3:5, 8:4). Rabbi Zera
stated: another scriptural source is needed for
what Rabbi Yossi, the son of Rabbi Chanina,
who states: Why are these three oaths written?
The first oath is that the Jewish People must
not emigrate en masse to the Holy Land; the
second oath is that the Holy One, Blessed be
He, forbade us from rebelling against the
nations of the world; and the third oath is
that the Holy One, Blessed be He, forbade the
nations of the world from unduly oppressing
the Jewish People. Rabbi Yehuda replied:
r aioa vicac rvic c'c
r'.a ui 'c
:c svi: : i: :c .c.c s.
s iic v : : i cs: .s. s
si ii .i: .: ci cs:. ..vi iv s.
s .s. i . cs: cs :: c :v c.
.i s:s s i: .: i .i: . :i
s siri c. :i c:s vi. .. i c.
s. v s. s .s. i .. :. si
c. .i i: s:s vi. .: i .ci
: i:: vic s .s. i ..: . .
s. s .c vi. . cs: s:: ii
s i .: vi.. s .ci s. v
vi.. s .cv csi :c s. s. s
"Would you like one of my students to address
you with the answer?" Then Rabbi Osheia
addressed the heretic: "The only reason you did
not harm us, is because you did not know what
to do with us! You could not destroy all of us,
as we were not all in your country. And if you
had killed the Jews who were in your country,
you would have been called an amputated
kingdom". The heretic replied: "[You are right!]
I swear by Rome! (Rashi explains that the
Roman swore by his idols and said, We have
been pondering on this problem all the time".
(Talmud Pesachim 87b).
M]ODTWC
[in the above verses of the oaths] it is written
[I adjure you] Do not dare to provoke and
to awake [so there are two oaths contained
in each verse, for a total of six]. Rabbi Zera
interprets this concerning Rabbi Levy says:
Why are there these six oaths? Three represent
the ones stated above. The other three are: 1)
that the Jewish People must not reveal the end
time [of exile]; 2) that they must not force the
arrival of the End [of exile]; and 3) that they
must not reveal the secret meanings of the
Torah to idolators.
:iv. s. ci:: :iv s s i .:
cs v cs .: i .s:c s.i i
vic .s. i ..c. c. .i i: v
: s .c vi. .. cs: i::
s : s. s . s. :s .cs:
.ci:: :iv :: . s.
c cs ..vs i cs .:. si s siri
.i.c vi. s cc cs cs .s. i
.:. s: sir: c:.i s c :s s cs
..sv s - iv i:i
Any Jewish sovereignty during the
time of the Exile delays the arrival of
the Messiah
Rabbi Chama Bar Chanina said: The son
of David (Messiah) will not come until even
the most insignificant form of government no
longer exists among the Jewish People. Rashi
explains this as follows: "That there absolutely
no sovereign governmental body of the Jewish
People shall exist, even the most minor or
trivial type of regime". (Talmud Sanhedrin
98a).
This teaches us that any kind of regime or
government controlled by Jews in the time of
exile impedes the arrival of the Messiah.
ri:vu r'.a ui 'c r'cuu
-cua ri
:. :v si :: i s .s:: i sc cs
:.. c. s s. . :i .s.c . :c
..sv r :::i ..: :.. :s s.
s. .. .. s .cc c :. .c sic
..c si i:vc . .. c.i
The freedom from the subjugation
of kingdoms depends on the coming of
the Messiah
Rabbi Chiyya Bar Abba teaches in the
name of Rabbi Yochanan: All the prophets
rii 'r r:'u ivcu r-
.-cua
s csi: : .: cs sis i s i cs
s v si cv is ..c c ss si::
M]ODTWC
M]ODTWC
prophesied only about the Messianic period,
but not about the period called the World to
Come. Little is known about the latter, as it is
written (Isaiah 64:3): No eye, except that of G-
d, has ever seen [the goodness that will be done
for those who are waiting with hope for G-d].
This teaching differs from that of Shmuel,
who says: The only difference between this
world and the Messianic period is [that when
the Messiah comes, the Jewish People will be
permanently released from] subjugation under
the nations. (Talmud Sanhedrin 99a).
From this discussion of the Sages, we can
understand that all agree that release from
subjugation under the nations will only take
place when Messiah comes, and not before.
.sc.:s s.: ... :: v.i . cs s
:iv. ss .c c .v i s sc. cs:
::v: .c sici ..sv .r :::i .:ii :c
...c sii :c :iv.c
:. :v si :: i s .s:: i sc cs
:.. c. s s. . :i .s.c . :c
..sv r :::i ..: :.. :s s.
s. .. .. s .cc c :. .c sic
..c si i:vc . .. c.i
The dispersion of the Jewish
People among the nations maintains
the existence of the world, because
through this the Torah and Faith are
disseminated throughout the world
There was an emperor who hated the Jews.
He said to the leaders of his government:
should a person who has a gangrenous foot
cut it off and be cured, or should he leave it
as it is and suffer? They replied he should
cut it off and be cured. Kteah Bar Shalom
said to them: First of all, you cannot eliminate
them, as it is written (Zechariah 2:10): Like
the four directions of the heavens I have
scattered you. What does the verse like the
four directions () of the heavens mean?
If the meaning is that G-d scattered them on
the four corners of the world, then why does
the verse not say in the four directions of the
heavens, but like the four directions of the
heavens? So, [the term (ntnt+i in that verse
does not actually refer to directions, but to
winds, and], the intent of the verse is: Just as
it is impossible for the world to exist without
the winds, it is impossible for the world to
exist without the Jewish People. (Maharsha
explains in his commentary that without the
uo a rua i 'c 'c r
ara cerr: vc ccu .c'va 'c
c'va ':i a:ua
i. cs .s: :: : : s
.i . :i .i sc: v. c .:c
:: s .si . :i :v. .vrc c
i sv. cs . :v. cs .v.r
. i :.i i:: . :c rc s: .s: .c.
M]ODTWC
winds the world cannot exist because of all the
vapor and warmth, and in the same measure
the Jewish People are needed for the world, for
without them [in their acceptance of the Torah]
the world would return to chaos, and since He
scattered them to the four corners of the world,
His faith and His Torah will be proclaimed
in the entire world. This maintains the very
existence of the world). Furthermore, (said
Kteah Bar Shulam), [you cannot eradicate
them because] you will be called an amputated
kingdom.
And the interpretation of the Maharsha,
of blessed memory, is the same as is explicitly
stated in the Pesikta (see Yalkut Reuveni,
Torah Portion Shelach) on the scriptural
verse (Numbers 14:21): But as I live, stated
the Lord, the glory of G-d shall fill the entire
world, these are the Jewish People, who were
called the glory of G-d, as it is written (Isaiah
43:7): Everyone who is called by My Name,
and whom I have created for My Glory.
This teaches us that a divine decree was issued
upon the Jewish People that they be dispersed
among all the nations, and thereby the Glory
of G-d fills the whole Earth, since His Faith
and His Torah are being disseminated in the
entire world.
.cs sc .c:s .: cc. vis: :
vis: s .cc. visi ::i: scs
.:s s. c.: ss . vic vis
:i .s. si cv .:s s : . si cv
.cc i ic cv c s si : s.c
v .i .c cv c s. .s. c :
. :cs cv :i c:: :i s .: .:.
sc.i .sv. s:c .:v ..cv . c s
.. : . :iv
sii s::i .:c s : . s.c .::
cs .s: : i:cii i: v .. .: :is .i
s. s .s : s :i: sc cs: :s
c.i s: : .. .c v.i cs:. . :i: s:.
. s. v .. ..:. s:c .si :i:
cs i . s.. : v .cs i c.
cv :i c:::. .s : s :i: sc:
. :cs
M]ODTWC
The chronology of the Redemption
and the Ingathering of the Exiles, and
that it will take place only through G d
Himself
The [building of the] Holy Temple precedes
the ingathering of exiles, the ingathering of
exiles precedes the resurrection of the dead,
and the resurrection of the dead is the final
event. What is the scriptural verse for this?
As the verse states (Psalms 147:2-3): The
Rebuilder of Jerusalem is G-d; He will ingather
the banished Jewish People." He is the Healer
of the brokenhearted, and the One who binds
up their sorrow. This is the resurrection of
the dead that is the cure for those who are
brokenhearted about their deceased relatives.
So first He will rebuild Jerusalem. Then He
will ingather the banished Jewish People,
and lastly He will heal the brokenhearted [i.e.
the resurrection of the dead]. (The Midrash
Haneelam, part I, p. 139a).
It is also explained in the Holy Zohar (part
III p. 221a) that the building of the future
Temple will be only through G d Himself:
And up to now the first building of the Holy
One, Blessed be He did not exist in the world.
In a future time it is written: The Builder of
Jerusalem is G d, He and no one else. This
is the building that we are awaiting, not the
building of a human being, which has no
permanence at all because even the city
of Jerusalem will not be built by a human
being all the more so the house that is His
residence.
If so the Holy Zohar explicitly states that
we must only wait and hope for the Holy One,
Blessed be He, who will reveal Himself to us,
will build the Holy Temple, and then redeem
our exiles, to fulfill what is written: He will
aa a ':c .r'. ;io a'.a e
uxvi aioa 'v o
c: . i .. i c: .:c i
.c:i. s s cc .cc
:: c. :i ..-i .c ci i:: . s:c
.cirv .ic i i. s: .::: s.
v i i. s: s. cc s .
.::: s. :: s c. :i .cc
: s cv: .:ci .: v s i i. s:
..sv .
sv s: : ::: .:| .: .i sic c.
.crvi i v :v: .:c i :i.
s s i s.:: sc: s::i v: :v ..
s . c. :i .c.i i: s: s:c. .scvi
.: i: s::i s .s:c :s s: s::i .ss s
s c.: s :s: .. : sc i :
s: s: si :. : .. :i: s:cs
.:
c :r : .. . i:c .:c
i :s ci :i : . crvi i.
.::: s. :: cs:. c c :.

M]ODTWC
The future Redemption will not be
through any human intermediary as
was the case in past redemptions. Only
G-d Himself will redeem us with an
everlasting redemption
Note that in whatever exile the Jews found
themselves, G-d designated a specific time
and its ultimate end. In all cases of exile, the
Jews returned in in repentance to the Holy
One, Blessed be He, (and He had mercy on
them though their penance), and then also the
maiden of Israel [a reference to the Jewish
Nation] returned by herself to her place, in that
time that was decreed on her. Now, however,
in this last exile, circumstances are different,
because she will not return by herself, like in the
time of the other exiles. This verse proves and
teaches that, as it is written (Amos 5:2): She
fell and will not rise again, maiden of Israel
(this means that she will not rise by herself,
because) it is not written 'she fell, I will not
raise her again', (that then would mean that,
G-d forbid, she shall not rise whatsoever), [but
it is written that "she fell and will not rise by
herself", meaning, only through G-d himself.]
This is analogous to a king who was
angry with his queen, and he expelled her
and banished her from his chamber for a
specific time. When the specified time finally
arrived, the queen immediately came back to
the king. It happened the same way once, and
then another time, and yet a third time. The
third and final time, the queen stayed away
from the chamber of the king, and he expelled
and banished her for a far longer time. The
king said that this time is not like the other
times where she returned to me on her own,
rather I will go with all the people who are in
my chamber, and I will seek her [and bring her
back].
When the king came to the queen, he found
her lying on the ground.
How great is the honor of the queen this
time, and the petitions and the compliments
the king lavished upon her! Then the king took
her by the hand and raised her up, and took
her to his chamber. He swore that he would
never again separate himself from her or keep
away from her ever again.
(The moral of the story is that) this is the
rvxui aa ' arva a'.
.ruoa r'.i aac u: c ci
':a' :r ic uxvi aioa o
c'v r'.i
s:c. . : .s. .: s. :i .. s
s i s.: i s. :i .sr
s. i ..ci. : v cv i ci
s.i s. .v ..: s:c. si ss i
:c.: : i s s s: .: s si s:
s :: .i :cvi i:: .:s s s .:s
.: : .crvc c s. :i s. i c :
. vc.c .s.i .i: s .c :s s ::
.crvc c : s :: i: is| ..c :v s
.i v ss
:c :.s .s:.c v ..: s:c c
s:.c :c .s:c. s .c :: .sv: s:c.
: s:c. : .s:c c i sv
:.s .s:c: s:c s si s:c. .:c.
M]ODTWC
case with the Holy One, Blessed be He while
the Jews were in their previous exiles. When
the end of the exile arrived, she came and
returned by herself before the king, Blessed be
He. But now in this exile it is not so. Instead,
the Holy One, Blessed be He, will grasp her
hands, raise her up, appease her, and return
her to His chamber.
Come and see that this is so, because it is
written (Amos 5:2): [She has fallen, and] she
will not rise again (that means that she will
not rise again by herself). Concerning this is
said (ibid. 9:11): in that day (of the redemption
of the Jews through the Messiah) I will raise
the falling booth of David. She will no longer
stand by herself like in former times, but I
shall raise her up. Concerning this it is said:
On that day I shall raise the falling booth of
David. This means that I Myself shall raise it.
(The Holy Zohar explains) that the booth of
David refers to the maiden of Israel. What is
the meaning of falling? As it is stated [in the
above verse in Amos 5]: She has fallen. And
this is the honor of the maiden of Israel and
her praise. [Zohar part 3 p. 6].
s:c. s .s:c cs .s s:c. :c s:c
s:s ss .: sc s: :c. s.: s s
.v vis : :i : cv .s
sc .s:v i:. : sc .i. s.c ::
.i s:c: vi .s:c. s:.c: s sc
s . cs .:i s:c :s: :v
s cv :c .: s: cs .:
.:c
s. :::: :c. : .s i s.: : ..c:i
c : ss s s:c. .c :: .s.i
i s.: ss .: s s: s.i s. .s:c
i .:i :: . c .s:i : s
.:
s :: .i :cvi i: s: .s :: . s
i: s: v ..crvc c : s. .:.i c :
cs ..c v s. s. .i s ci .s . :cvi
s :c.: c : s s .:: :: :: s
s ci .i: s: v . cs s:s is .:
.:: :: s cs :s .:: :: :: s cs
i:: c: .:: .s. i s: .:: :: sc
.: si. s. i: s s s: .::
.. : . .i
M]ODTWC
Redemption through human means
has no permanence, but in the future
we will be redeemed by G-d Himself,
and therefore it will be an everlasting
redemption
"G-d will save the Jewish People will in
an everlasting salvation" (Isaiah 45:7). In the
past exiles salvation was not an everlasting
redemption since it was by the hand of flesh
and blood. In the future, however, "The Jewish
People [will be] redeemed by G-d" - He Himself
will redeem them. And it will therefore be "an
everlasting salvation". (Midrash Tanchuma
Torah Portion Acharei, chapter 12).

'i .co a' c ci vc a'.

.uxvi aioa v a'.a aa rv'
v u'v' r-x: avc aar :'
iv. ... c v.i ccv v. i v.: s.
is .c: .i v . : .c. s. s
: .cs. crvi s .i v.: s. :v
..i c: s .: sc: .:ci .ccv v.
The Exile and the Redemption only
belongs to G d Himself, and He assured
us that He Himself shall redeem us at
the time he deems appropriate
And G-d said to Abraham: You should
know that your descendants will be foreigners
[in a land not their own] (Genesis 15:12).
Know that I will disperse them; know that
I will ingather them. Know that I will make
them serve as collateral, and know that I will
release them. Know that I will enslave them
and know that I will redeem them. (Midrash
Raba, Genesis 42:18).
aioa' c a'.a r'.a :v
i uxvi ac :' -cia .i'i
:r'u x rva v.c: :'.
.sii v. . : v: v: cis s cs
:s. v: .ric :s. v: ..:c :s. v: ..i .
v: .:iv.c :s. v: .: :s. v: .::.cc
.. ic .: i .sii .cs. :s.
M]ODTWC
Being under the jurisdiction of
other nations relieves us from the
punishment of Gehennom
[G-d said to Abraham]: Do you want your
descendants to descend into Gehennom or into
subjugation of the kingdoms? Rabbi Chanina
bar Pappa said: Abraham chose [subjugation
of the] kingdoms. Rabbi Yudan, Rabbi Idi
and Rabbi Chamah bar Chaninah said:
Abraham chose Gehennom, and the Holy
One, Blessed be He, chose the [subjugation of
the] kingdoms. This is the meaning of the verse
(Deuteronomy 32:30): were it not that their
Rock of Salvation had sold them' (Deuteronomy
ibid.). This refers to Abraham. The words, 'and
G d had delivered them teaches us that the
Holy One, Blessed be He, accepted his words.
Rabbi Huna in the name of Rabbi Acha said:
So it was that our forefather Abraham was
sitting and thinking all that day and said,
What should I choose, Gehennom or the
Kingdoms? The Holy One, Blessed be He
replied: Abraham! Cut that pain from your
heart. (Midrash Rabba, Genesis 44:21 [see
also Midrash Rabba, Exodus 51:7]).
Based on this Midrash, rabbinical books
have explained the phrase Satan was
victorious written by Rabbenu Gershom in his
commentary on Talmud, tractate Tamid 32a.
Rabbenu Gershom states: Dont be surprised
about this that Satan is victorious, misleads
them, offers them a false redemption, and then
leads them into Gehennom. His words may
be interpreted in light of the aforementioned
Midrash, where we find that Abraham chose
exile instead of Gehennom, signifying that
since the wicked refuse to accept the divine
decree of exile, it follows that their lot will be
the punishment of Gehennom.
u :r 'xu r:'ua ivc
c:a.a
.:ci s c:.i .:i :. r s ci s
.:c s i cis .cs s:: i s::
i cis .cs s:: i sc :s : i
i ci:i : .:c s i i .c:.
ci:i c.: .cis . .c:c cr : s cs .
s: .i: s i .: c::. :cc ..c.
c i. cis :is : .cs ss c.i
.:ci s c:.i .is ci cs .c s :
.:ci .:: c s.:c : v. cis i s
c. i .:ci c. s .v: .s: :c .: .si i
... s::
:i i: s c.: c::i : . .:c :v
:i :c :c .:i i:. . sc c..
:i .: .r: s:.. sc.i c. cs. .sv i
r: s ... .v c s :. . c..
c:. c: :i s. c : cs vc.
i cis: : .:c :v s i: .: .:v
..i .vi c cv.: : .c:. cci .
.c:. : . :i scc ..
M]ODTWC
During the exile, The Divine
Presence leaves the Temple site and
will return to its place when the
Messiah arrives
"[And Abraham raised his eyes and saw the
place (ntonni from afar (otn+ni, and Abraham
said to his young men, Stay here (noi with
the donkey (+tnnni]" (Genesis 22:4-5). [The
expression "from afar" (otn+ni here alludes to
the fact that] in future days, "the place" of the
Holy Temple (ntonni will be estranged from the
Divine Presence [which will be withdrawn from
that place during the time of exile]. But does
this mean that it will be estranged forever? No!
Because the verse states (Psalms 132:14), "This
is My resting place forever, here (noi will I dwell,
for I desire this", [So the term here (noi refers to
the resting of the Divine Presence in the Holy
Temple. and thats what the above verse says:
"Stay here (noi with the donkey (+tnnni", that
means that the Divine Presence will return
to its place upon the arrival of the Messiah,
whom the verse describes as (Zechariah 9:9): "a
poor man riding upon a donkey (+tnnni", [then
shall the Divine Presence return to its place
(Midrash Raba, Beraishis parag. 56:2).
couu a::ca ao-r: r'.a ui
auou' -r -cu ic:' .coua
: c: i. v: s cis cs .c cc s s|
..:c cci cc :v ..-: i: .sii |c cv
c :c :cv ..::.c .. :i vic
i ci s : i.s : :v :v :c s.
i: :v .. . :.i i cs:. s si.: ..:
.si i .:ci ..cc ::. . .si c v
..i ::
By virtue of the fact that the Jewish
People is scattered among many nations,
there will always be a community that
is a surviving remnant.
Jacob explained: "If Esau comes to one
camp and strikes it down, then the remaining
camp will survive" (Genesis 32:9). If Esau
comes to one camp - these are our brothers in
the South. The remaining camp will survive
- these are our brothers in exile. (Midrash
Rabba, Genesis 76:3).
c .ru au: i cru :c v
.ac'r' r- a:-u c'v'
: s :c s .v si cs cs
.v si cs ... i .sii .: s.: :c
:c .c:i. :s s s :c s
.si i .:ci ..i. :s s .: s.:
... v .:
M]ODTWC
Even when we are in the very low
ebb of the exile, we will not despair of
the heavenly Redemption
Who waited for Abraham and Sarah, who
were too old to have a child? Who waited for
Jacob, who crossed the Jordan River with his
cane to prosper and become rich? Who waited
for Joseph, who faced all kinds of problems to
become a king? Who waited for Moses, who
was thrown into the Nile to become whom
he became? Who waited for Ruth, who was
a proselyte and who returned to the Jewish
Kingdom? Who waited for David, who became
a King until the end of the generations? Who
waited for Jehoiachin to get out of jail? Who
waited for Chananiah, Mishael and Azariah,
to step out of the fire? Who waited for the Jews
in the time of Haman to be saved? Only The
Holy One, Blessed be He. Who waits for the
exiles to be acclaimed and praised? Who waits
for the fallen booth of David so that He will
then raise it? Only The Holy One, Blessed be
He. As it is written (Amos 9:11): On that day
I will raise up the fallen booth of David.
(Midrash Rabba, Genesis paragraph 88:7).
' r'.a r'rc ouvi :c:
a rvcu cr:
c :. c:. . . cis :c c
..v :. : ci iv. iv :c c .i
. s r : v iv. : :c c
c: . s .. .c :c c .c
:c .. . . :c c .:.
c .: : :v c . :: :c c .s.
:: :c c .c:s ic sr. : :c
s. :c c ..s c sr. .v s.c
. :c c .s i .: .cr. c ci
:: :: :: :c c . c. .
ci .s . :cvi cs:. .s i .: .:c.
: .: .si i .:ci .:: :: s cs s
... s::
A great reward is set aside for
those who wait patiently for the
Redemption
What is the meaning of the Scriptural term
(Deuteronomy 2:3) [turn yourselves] tzafonah
(n)tox northward)? Rabbi Yitzchak taught:
Thus says the Holy One, Blessed be He:
Wait for the King Messiah to come, and the
Scriptural promise will thereby be fulfilled
where the letters in word for northward also
contain the letters for the word hide: (Psalms
34:20) How great is Your goodness that You
hid () for those who fear You. (Midrash
Rabba, Deuteronomy 1:19).
c:ruuc r' rx 'u. aia
a'.a 'v r:'iei
cs ... i ci:i ::r c: ::| c s i:
:v :v :c :i .:v :v :c i cs .r
i c .: : ci c .si .c c .r
... s: ci: i .:ci .s ::r .s i.
M]ODTWC
The great virtue of The Jewish
People when they wait patiently for the
Redemption
Rabbi Osheia teaches: The Holy One,
blessed be He, said to the Jewish People, "Wait
for Me! (This is interpreted to mean, that even
though the exile period will last a long time, do
not try to end it prematurely. - just wait for Me,
and I shall make you as the hosts of heaven!"
Rabbi Yudan teaches in the name of Rabbi
Meir: The Holy One, blessed be He, said to the
Jewish People, "If you keep My oaths, I shall
make you as the hosts of heaven, but if not,
I shall make you like the hosts of the lowliest
world". (Midrash Rabba, Song of Songs, Torah
Portion 3).
c:ruuc: 'c 'c r'vu '.
;oa 'v r:'iei
:i :c .s. i cs .sv.s cs
:c s : s . c :s. :vs :
c.i : .vc . sir: c:s .v :s .
.vs vi. c. cs .s. i cs .sc
.:ci ..c . sir: s cs .vc . sir: c:s
... .: .c. . i
If the Redemption of The Jewish
People takes place at its prescribed
time it will be very good, but if takes
place prematurely, this will be a great
evil and cannot succeed at all.
The greatness of the Jewish People is
compared to four things: a) the grain harvest;
b) the grape harvest; c) spices, and d) a birth.
The redemption is compared to harvest
just like a field, if harvested before its season,
it does not even yield cattle fodder. But when
it is harvested in its season, its yield is good. As
the verse states (Joel 4:13): Extend the sickle,
because the harvest is ripe.
The Redemption is compared to the reaping
of grapes: just as a vinyard, if reaped before its
time, will not yield even good vinegar. But when
it is reaped in its season, its yield is good. As
the verse states (Isaiah 27:2): On that day [at
the time of the Divine salvation Rashi], the
nations will sing praise to the Jewish People;
a :ui ac: 'c 'c r'.
a :u co a c 'i .u ic
.'': -'xu : - a'. av
.i ri .s. . s. .c: ci: visi
.ri .:i .cc.ii ..ci:v .i rii ..si
:v si .r:i s:rc s :: .:.i s s:
.i :s i. :si i. s s:i :s .:c. c:i
s: .i. s .:c.i r:.:i :vi ..ci :sc
.c: .r .i : .c . .. : si i:: s
M]ODTWC
You are a vineyard yielding excellent wine!
The Redemption is compared to spices:
just as spices, if plucked when still soft, will
not produce a fragrance, but if plucked when
they are dried, they will release their full
fragrance.
The Redemption is compared to a birth:
if a woman gives birth before term, the baby
will not survive, but if she gives birth at the
right time, her child will survive. As the verse
states (Michah 5:2): Therefore He will give
them over, until the time arrives when she is to
give birth. Rashi explains this verse to mean
that G d will hand over the Jewish People to
their enemies until it is time for Zion to give
birth to her sons [i.e., the final Redemption].
(Midrash Rabba, Song of Songs, Torah Portion
8).
On this passage, the commentary, Matnas
Kehunah, explains: The common denominator
among these four comparisons is that if the
Jewish People try to hasten their ultimate
redemption, they will not succeed. But in its
proper time, the Redemption will be successful,
and their redemption will be successful in the
name of the Everlasting G-d.
c:i :s :v si .c :: sc: : .rii
:cc .v. c :s: :: :c :i i. s
s ci .i .: v.i : .i. s :vi ..i. :s
s . s. . s. vi . :i . :v c c:
cc.i c .cc.ii .c: ..i. : sr .c c:
.: .:: c s : .: .: .:
ss s: .: .c: .:: .: .i
:vi s: :: .: s s :v si : ::
.: : v :v c: : .i :ci i: : .
s r : .s v si :v cis :i c: . :i
.. .: : .c. . i .:ci ..:i
s..:. .c: c.c :v .:: :c sic
ci vi is .c:i v :s s ccc
:ci .cr: r: c.i v .c:i v
..c. ::
A strong and determined conviction
is necessary to wait out the period
before the divine Redemption. This
can be brought about and strengthened
only through faith and close attention
to the scriptural promises of the
Redempton
I will keep this in my heart, therefore I
have hope (Lamentations 3:21). Rabbi Abba
Bar Kahana explains this verse in the name of
a' x a'.a 'v rua' r:-'
v o a a' -:a .'. ro-ra
r-cia oeri r::ira a:u
.a'.a
sis ..s: . :si s : v i s i.s s.
s.:. c :c .c .cs : c.i s:: i
: : cs .ic i: i: .:.c
:c :i i. :.s : : . .v :s :
M]ODTWC
Rabbi Yochanan: This can be compared to a
king who married a princess and wrote out
a marriage contract, promising her many
benefits: I shall give you magnificent wedding
gifts; I shall provide you with royal purple
garments; and so on. The king then left her
and went abroad, remaining there for a long
time. Then some neighbors came to visit the
Queen, and they started to agitate and provoke
her, saying, The king abandoned you and left
for other shores. He will never return to you!
Then she cried and moaned in anguish. As
soon as she entered her private quarters she
took out her marriage contract and started
reading it. She saw what the king wrote: I shall
give you magnificent wedding gifts; I shall
provide you with royal purple garments. She
then became consoled.
After some time, the king indeed returned
and said to his queen: Daughter! I am amazed
that you could wait so long for me throughout
all these years. She replied: My lord the king!
Had it not been for our marriage contract
replete with its wonderful promises, I would
have been lost because of my neighbors.
In a similar way heathen nations harass
the Jewish People and tell them, Your G d has
hidden His Face and withdrawn His Divine
Presence from you. He will never return to
you! And the Jewish People cry and moan in
anguish. But when they enter the synagogues
and Torah learning halls, they read from the
Holy Torah Scroll in which is written (Vayikra
26:9, 11-12), And I shall turn My attention
towards you and make you fruitful and I
shall set up My dwelling place within your
midst and I shall walk among you and
they are consoled.
In the future, when the time for the final
Redemption arrives, the Holy One, blessed be
He, shall say to the Jewish People: My dear
children! I am amazed how you have waited
for Me throughout all these years! And they
will reply: Master of the Universe! Had it not
been for your Holy Torah, we would have been
lost because of the nations of the world.
And this is what our verse means
: . : :s .c.s . ci. c:.i :c .::
::. :::: .c. s .c ::c c
c : cs s .:c .rs
:i .s . :s i. .c ::c
src : i ::::. : .:sc
:s : : : i:i s s i:
:c . : :s i. :.s : : .v
c :s i cs .c si cc .c:c
.c ::s cs .c:. s : :c s
::is i: . : i:. ic i: scs
.::.
c cs s. s :c ci:: :iv :
:s :v .c:c ::. : c:c :: : c:s
i ::::. : .:sc :i .c:v .
i:. src i .:c i :::
: c:s : c:s :: .i-s .. : si
.c:c .c::i : c::i ::.c
.s. i c cs .s. si.: c
.c:. s : c:c s c:c c :s .:i
i: : :. s v.i .:: ccs
.cs ::is
. ss s. s .i s i.s s. cs: :
.: :s i .:ci . s. .:c : ci:i s:.
M]ODTWC
(Lamentations, ibid.), I will keep this in my
heart, therefore I have hope. The word this
() refers to the Torah, as Scripture states
(Deuteronomy 4:44), And this () is the
Torah. (Midrash Rabba, Lamentations Torah
Portion 3:7).
...
s..:. .c: c.c :v .:: :c sic
ci vi is .c:i v :s s ccc
:ci .cr: r: c.i v .c:i v
..c. ::
A parable from the Midrash
concerning the above point
"Arise and shine, for Your light has arrived!"
(Isaiah 60:1). Rabbi Yochanan explains this as
follows: This can be compared to a man who
was on a journey. Twilight came and someone
gave him a candle and lit it for him, But the
candle blew out. Another person came and lit
the candle again for him, but it too blew out.
The man exclaimed: "From now on, I am only
going to wait for the light of dawn!" Thus did
The Jewish People declare before G-d: "We
made a Menorah for You in the days of Moshe,
and it was extinguished. We did so again in the
days of Solomon, but that too was extinguished.
From now on, we are only going to wait only
for Your light!" as the verse says (Psalms 36:10),
"For the source of life is with You - we shall see
light through Your light". (Midrash Yalkut,
Isaiah #499).
':a :v 'v '-u 'cu
.c .: cs ..s : v.i s si : s c
s : :s si .c c:c: cv :i c
s:c cs .i: .: s : :s si .i: .:
s. cs : .i . s ss cc :s s
ci .i: .c ci :c :.v .i ::
.s ss cc :s s s s:c .i: c.
s: si c c cv : . ci cs:.
...r .c : . .:ci .s
Redemption through human effort
is not permanent, but in the future we
will be redeemed through G-d Himself,
and it will therefore be an everlasting
Redemption
The Holy One, Blessed be He said: In this
world you were redeemed through people - in
Egypt through Moses and Aharon; in the
days of Sisera through Deborah and Barak;
'i .co a' c ci vc a'.
.uxvi aioa v a'.a aa rv'
v u'v' r-x: avc aar :'
M]ODTWC
and from the Midianites by the Judges, and
because they were human beings you were
enslaved again. But in the Future to Come I
Myself will redeem you, and you will not be
subjugated anymore. As it is written (Isaiah
45:17): The Jewish People is redeemed by
G-d for an everlasting redemption. [Midrash
Yalkut, paragraph 577].
.c:s :i v cv.: c .vi i cs
.i i: v s:: ci .s .c v crci
c. c i . v .c.:. v c::ci
.c:s s. crvi :s si :v is .c:iv.c
.. c v.i cs:. .c:iv.c cs s :v
.c : . .:ci .ccv v. i v.: s.
...v
Not to transgress the oaths, even if
we are given over to be killed
I adjured you, O daughters of Jerusalem,
[for if you violate your oath, you will become
as vulnerable 'as deer' () or gazelles of the
field, if you dare to provoke and awake the love
(of G-d) before He desires it] (Song of Songs
2:7). How did he make them swear? Our Rabbis
say: He made them swear in the generation of
persecution.
What is the meaning of the Scriptural term
Bitsvaos (ntuaxai? Thos who did My will
()taxi on the world, and I did My will ()taxi
on them.
And what is the meaning of the Scriptural
term or gazelles of the field? Those who
spilled their blood for the Sanctification of My
Name like the blood of gazelles. As the verse
states: For Your sake we are being killed all
the days (Psalms 44:23). [Midrash Rabba,
Song of Songs 2].
And concerning the statement of our
Holy Sages that he made them swear in the
generation of persecution, the Maharal of
Prague in his book Netzach Yisrael (chapter
24), that even if they (the enemies of The Jewish
People) should want to kill them through great
suffering in order to made them transgress the
oaths, they should not leave the exile, and they
should not change the conditions of the exile.
c:r:c: r rvica 'v iv' 'c
- a.a'
:. si s siri| c. :i c:s vi.
vi. cs :i .vi. ci ... i c. .i .
.v. cvi :ir .v. .siri .:c. . :i
.: v c: ::.. .:. si s .i :ir
:c ci i:: s s: .s c: ir c:: c.
.: c. . i .:ci .c : :. v : ..:
..: s:: i
c .: i : .:c. . :i cs. c
s : ..:: :i s. r: ::i r. .s:c
sr s .c. c:vi cs c r cs
.:. c. .i :.c s ..c
M]ODTWC
The ingathering of the exiles is only
permitted for Messiah to do, and we
are under oath not to attempt this on
our own.
Rabbi Chelbo teaches: We are speaking of
four oaths of the Jewish People: a) that they are
not to rebel against the nations; b) that they
are not to try to hasten the Redemption; c) that
they are not to reveal their Torah secrets to the
nations of the world; and d) that they are not
to emigrate en masse to the Holy Land from
exile. If so, what is the Messiah to do? He shall
gather the Jewish People from exile. (Midrash
Rabba, Song of Songs 2).
This teaches us that it is only the Messiah
who will gather in and bring the Jewish People
from exile. (Perush Maharza"v on Midrash
Raba).
: -cua 'u' c r'. ;io
.:uxvu a rcv' 'c cvicu
. .. i c. .i s: . vi. vis cs i
.:c v :c s. s. vi. ..: . .
cs . .:c . s. . s : s.
c c : cs .. c c v s. .cv
. i .:ci .s. . . i .si .c
.c c . :v .. .c c. :i ..i .: .c.
...c : s. : v i
At the end time the Redemption
will not be delayed; rather, it will arrive
with its full strength
"Do not dare to provoke and awake the love
(of G-d), until it desires it. (Song of Songs 2:7).
What does the verse mean by "until it desires it"?
[G d declares to The Jewish People:] As soon as
the Heavenly Kingdom wishes to relieve The
Jewish People of the attribute of judgment, I
shall immediately bring the salvation with
enormous fanfare, and I shall not delay!
(Midrash Raba, Song of Songs Torah Portion
2). from exile. (Perush Maharza"v on Midrash
Raba).
i o .i:vr ' a'.a ;o v.c:
.'. -:i
.i :. :v is s v cs v cs
. :c :.c .:. :v c ... i c.
i sic s :s sc : :c :.c .vc
..i: c. . i .:ci .i:vs s
M]ODTWC
The survival of The Jewish People
during the exile is only through the
fact that they are dispersed throughout
the world, which saves them from
exterminated by other nations
Once a heathen priest and Rabbi Judah
the Prince were eating and drinking together,
and when they felt happy, the heathen priest
said to Rabbi Judah the Prince: We heathens
are more merciful than you! When you were
given the permission to kill us all, you didnt
let escape but the women, as it is written (Kings
I, 11: 16): For Joab and all of Israel stayed
there for six months, until he had killed every
male in Edom. Rabbi Judah remained silent
and did not respond to the heathen priest.
Rabbi Judah stood up and went outside and
reported this matter to his students. Then he
returned (to the heathen priest) and sat in his
place. Rabbi Judah said to the heathen priest:
If you so desire, one of my students will enter
here and will tell us something that will cause
us to rejoice. The priest replied: Let him
come in. The student entered and stood up
and said: The owner knows where to place his
utensils, and when the owner comes home he
will bring his utensils with him into the house
(explained the Yeshuas Jacob: this refers to the
Holy One, Blessed be He, when He returns
his Divine Presence to Zion). He said this,
repeated it, and said it a third time until the
heathen priest understood the true meaning of
these words.
Immediately, the priest stood up and
raised his two hands up to the heaven and
said: Blessed be G-d, Blessed be He, that
He chose you, the Jewish People, from all
the inhabitants of the World, from all the
handiwork that He created in the World. He
acquired you as a complete acquisition, called
you Sons and Servants for His names
sake, and called you nation, inheritance,
and dear treasure for His names sake, and
scattered you to many hundreds of places, and
(since He scattered you) we said, if we kill only
those who are in the Holy Land, who will kill
the ones that are in the North and the South?
If we will kill also those who are in the North
a r'.a r:ci 'c cv co
vc .c'va ':i ruc v o
c': cr':' ': rua
:s . .s.: s: :s c:i .vc
s: c: s cs ci i..: .: .
. c: :.: .c:c c:c :s .s.:
c:ci cs:. .c.: ss c. s :s :
s. : is c. i. c.: .. : ... s .s
cs s s: . .c:si :. : : :v
s :c . s: :cv .i: c. c:
s: cs .cc i. si . .:c i:
: cs .c :s :c ::: :r cs .c:
.:c s :::: .::: c: cs .i c.: i:
cc .s v: i vi .cs . v :cv
iv v. :i i ivi si.: .: s ::
.i cv : si .r ::. i ..:
:cv. :v .ccv: . .. :. . i: s cs
ci: :: c: i. :v :i i: . :. c:
..cs
i .cs cc. : . s.: c: :cv :c
si :c s.i c:i i. s i cc
M]ODTWC
and in the South, who will kill the ones that
are in Babylonia and Elam? And this way all
our plans are frustrated, without the need
to do anything at all (i.e. that through the
dispersion of the Jewish People, the decrees
that the nations may wish to decree in order
to destroy the Jews are frustrated even without
anyone seeking to actually annul the decree).
For surely, the owner knows where to place his
utensils, and when the owner comes home he
will bring his utensils with him into the house.
(Tana Dvei Eliyahu, chapter 10).
: c:s : .cvi si. : .vc :c cv
cv c:s s .c. c:iv c:i c:s s .c.
.cc sc c:i c:s .: .c. .: :
v.i :cs . iv .c:i c:s .:. v :i :cs
cs .: .: .. .. s:: s. .c:s : :rv:.
.s . c c:i. :ri. .si. s .:
. c cvi iii. .c:i. :ri. .: cs
v :i c: si crvc c.i ci: .s
.. cs r. :c. .. .ic . :
vi s:i ...i .c :.. ic .s. v
vi si.: .: s :: cc .si v: i
i: s:i .i : s si i i
.. : s
The survival of The Jewish People
during the exile is only through the
fact that they are dispersed throughout
the world, which saves them from
exterminated by other nations
Once a heathen priest and Rabbi Judah
the Prince were eating and drinking together,
and when they felt happy, the heathen priest
said to Rabbi Judah the Prince: We heathens
are more merciful than you! When you were
given the permission to kill us all, you didnt let
escape but the women, as it is written (Kings I,
11: 16): For Joab and all of Israel stayed there
for six months, until he had killed every male
in Edom. Rabbi Judah remained silent and
did not respond to the heathen priest. Rabbi
Judah stood up and went outside and reported
this matter to his students. Then he returned
(to the heathen priest) and sat in his place.
Rabbi Judah said to the heathen priest: If
you so desire, one of my students will enter
here and will tell us something that will cause
us to rejoice. The priest replied: Let him
come in. The student entered and stood up
a r'.a r:ci 'c cv co
vc .c'va ':i ruc v o
c': cr':' ': rua
:s . .s.: s: :s c:i .vc
s: c: s cs ci i..: .: .
. c: :.: .c:c c:c :s .s.:
c:ci cs:. .c.: ss c. s :s :
s. : is c. i. c.: .. : ... s .s
cs s s: . .c:si :. : : :v
s :c . s: :cv .i: c. c:
s: cs .cc i. si . .:c i:
: cs .c :s :c ::: :r cs .c:
M]ODTWC
and said: The owner knows where to place his
utensils, and when the owner comes home he
will bring his utensils with him into the house
(explained the Yeshuas Jacob: this refers to the
Holy One, Blessed be He, when He returns
his Divine Presence to Zion). He said this,
repeated it, and said it a third time until the
heathen priest understood the true meaning of
these words.
Immediately, the priest stood up and
raised his two hands up to the heaven and said:
Blessed be G d, Blessed be He, that He chose
you, the Jewish People, from all the inhabitants
of the World, from all the handiwork that He
created in the World. He acquired you as a
complete acquisition, called you Sons and
Servants for His names sake, and called you
nation, inheritance, and dear treasure for
His names sake, and scattered you to many
hundreds of places, and (since He scattered
you) we said, if we kill only those who are in
the Holy Land, who will kill the ones that are
in the North and the South? If we will kill also
those who are in the North and in the South,
who will kill the ones that are in Babylonia and
Elam? And this way all our plans are frustrated,
without the need to do anything at all (i.e. that
through the dispersion of the Jewish People,
the decrees that the nations may wish to decree
in order to destroy the Jews are frustrated even
without anyone seeking to actually annul the
decree). For surely, the owner knows where to
place his utensils, and when the owner comes
home he will bring his utensils with him into
the house. (Tana Dvei Eliyahu, chapter 10).
.:c s :::: .::: c: cs .i c.: i:
cc .s v: i vi .cs . v :cv
iv v. :i i ivi si.: .: s ::
.i cv : si .r ::. i ..:
:cv. :v .ccv: . .. :. . i: s cs
ci: :: c: i. :v :i i: . :. c:
..cs
i .cs cc. : . s.: c: :cv :c
si :c s.i c:i i. s i cc
: c:s : .cvi si. : .vc :c cv
cv c:s s .c. c:iv c:i c:s s .c.
.cc sc c:i c:s .: .c. .: :
v.i :cs . iv .c:i c:s .:. v :i :cs
cs .: .: .. .. s:: s. .c:s : :rv:.
cs .s . c c:i. :ri. .si. s .:
.s . c cvi iii. .c:i. :ri. .:
. : v :i c: si crvc c.i ci:
ic .s. v .. cs r. :c. .. .ic
.si v: i vi s:i ...i .c :..
i i vi si.: .: s :: cc
.. : s i: s:i .i : s si
M]ODTWC
The harsh enslavement of the Jews
in Egypt did not start until the Children
of the Tribe of Ephraim left Egyptian
exile prematurely.
Rabbi Eliezer says: All the years that the
Jews lived in Egypt they resided with security,
confidence and rest, until Nun, who was a
descedant of Ephraim and father of Joshua,
came and said to them: The Holy One Blessed
Be He revealed Himself to me to take you out
of Egypt. The sons of Ephraim, with pride
in their hearts because of their descent from
royalty and heroism in war, took their women
and children and left Egypt. The Egyptians
pursued them and killed 200,000, all of whom
were strong men, as it is written (Psalms
78:9): The sons of Ephraim, armed archers,
retreated on the day of battle. They did not
keep the covenant of G d and they refused to
follow His Torah. [Pirkei DeRabbi Eliezer
chapter 47].
It is explained in our sacred writings that
all the Jews suffered afterwards the great
and terrible enslavement with hard decrees
because they did not protest against the Sons
of Ephraim although they did not join them.
a'-ra ' cxui ivca co
r'.au x cr :iac -' '
ua co
s. i.. c:. s : .cs .vs i
:ic : si. :v .. :s. .i i. .crci
sr i .: c cs .c:s . :i
v.c c. ci s.i c:s :i .crcc c:s
s c.: s .cci : i. :c
. cs crc :: .crcc sr c:i
.. v ci cs:. .ci. c: s csc cc
c. s .i ci :: . c .: c:s :i
.vs i: :i .: : :sc i cs i
...c :
. s i: s. :. . c.: c::i i:
c s. v . ..i s: :. :iv.
.ccv : s. :vs .c:s :ii
The harsh enslavement of the Jews
in Egypt did not start until the Children
of the Tribe of Ephraim left Egyptian
exile prematurely.
Rabbi Eliezer says: All the years that
the Jews lived in Egypt they resided with
security, confidence and rest, until Nun, who
was a descedant of Ephraim and father of
Joshua, came and said to them: The Holy
a'-ra ' cxui ivca co
r'.au x cr :iac -' '
ua co
s. i.. c:. s : .cs .vs i
:ic : si. :v .. :s. .i i. .crci
sr i .: c cs .c:s . :i
v.c c. ci s.i c:s :i .crcc c:s
M]ODTWC
One Blessed Be He revealed Himself to me to
take you out of Egypt. The sons of Ephraim,
with pride in their hearts because of their
descent from royalty and heroism in war, took
their women and children and left Egypt. The
Egyptians pursued them and killed 200,000,
all of whom were strong men, as it is written
(Psalms 78:9): The sons of Ephraim, armed
archers, retreated on the day of battle. They
did not keep the covenant of G d and they
refused to follow His Torah. [Pirkei DeRabbi
Eliezer chapter 47].
It is explained in our sacred writings that
all the Jews suffered afterwards the great
and terrible enslavement with hard decrees
because they did not protest against the Sons
of Ephraim although they did not join them.
s c.: s .cci : i. :c
. cs crc :: .crcc sr c:i
.. v ci cs:. .ci. c: s csc cc
c. s .i ci :: . c .: c:s :i
.vs i: :i .: : :sc i cs i
...c :
. s i: s. :. . c.: c::i i:
c s. v . ..i s: :. :iv.
.ccv : s. :vs .c:s :ii
The Redemption of the Jewish
People from this final exile will only
be in the merit of those who wait for it
and do not attempt to hasten it before
its proper time.
Who took retribution for you against
the Medes? Mordechai and Esther! Who
took retribution for you against Greece? The
Hasmoneans! Who will take retribution for
you against the fourth kingdom of Edom?
Waiting! (i.e. in the book Hazais Raanan in
the name of the author of Magen Avraham,
it is stated that we must be patient and wait).
[As it is written] And you shall keep it
(Exodus 12:6) Do not eat it raw" (Exodus 12:9)
(the Hazayis Raanan interprets this to mean
we must not eat it when it is not fully roasted
(Pesikto Rabbasi Torah Portion Bo, Midrash
Yalkut #191).
r r:i o aa a:-a a'.a
.ar auu a'v :ruuc
v: c .: :s ::c .: :cc c: v: c
:cc c: v: c .: cs:c. :i .: c c:
:r. .cis .c vic :v . :i .s:.: .vi
i c.i c.c c: cs:.| ..c c.
.iic :vi s ... c.i s: :cc :s s ..
:s. c: .iii cs :s .i s .:v . :i
. .:ci si .si .: i s::i ..:r : r
..sr .c
M]ODTWC
Even after the coming of the Messiah,
the Jewish People will fear that perhaps
the time of the true Redemption has
not yet arrived because they know the
severity of a premature redemption.
Rabbi Yudan and Rabbi Chama in the name
of Rabbi Eliezer son of Rabbi Yossi HaGelili,
and Rabbi Huna in the name of Rabbi Eliezer
son of Yaacob say: The voice of my beloved,
behold, it comes (Song of Songs 2:8) refers to
the Messianic King upon his arrival when he
says to The Jewish People: In this month you
will be redeemed. They will reply: Our Master,
Messianic King, how can we be redeemed?
Didnt the Holy One, Blessed be He, say that
he will subjugate us among seventy nations?
The Messiah will provide two responses of the
situation: a) One of you is in exile in Barbary,
and one of you is exiled in Britannia. It is as
if all of you were exiled, and b) not only that,
but when the kingdom submits a complaint
against each nation, it is as though one Cuthite
has subjugated my entire People for having
subjugated just a single Jew. [Pesikto Rabbasi
chapter 15].
'c -r -cua ri -'
.rrua a'. u v v.a ' '
'c a'. 'c va u- cvi
:ui
: i . :i .vs i c.i sc i : i
.cs iv i .vs i c.i s: i ..
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Prior to the Redemption, Elijah the
Prophet will come to announce the
arrival of the Messiah
Moses said to the Jews: Did you see all
these miracles that the Holy One, Blessed be
He, has made for us at this time? This is the
way He is going to act in when He redeems the
Jewish People. As our Sages stated: Three
days before the arrival of the Messiah, Elijah
will appear. He will stand on Mount Sinai and
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cry bitterly, shout and mourn over them, and
will say: How long will you remain desolate?
The sound of his cries will be heard from one
end of the Earth to the other, Afterwards the
Messiah will come in peace, as it is written:
How pleasant upon the mountains are the
footsteps of the one who announces peace,
heralding good tidings, and announcing
salvation. (Midrash Vayosha).
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Before the Redemption the Jewish
People will repent from their sins
The Jewish People will be redeemed only
through repentance. The Torah assures us
that eventually, at the very end of the exile,
the Jewish People will repent, and then will
be redeemed immediately, as the verse states
(Deuteronomy 30:1-3), "And it shall come to
pass when all these things come upon you
then you will return to G-d your Lord and
G-d your Lord will bring back your captivity.
He will return and gather you from among all
the Nations". (Rambam, Laws of Repentance,
Chapter 7).
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When the nations of the world lose
hope about our Redemption, then the
Messiah will come
When the nations believe that the Jewish
People will never have governmental authority,
and that they will never be redeemed from their
exile, and all wise men unanimously come to
the same conclusion, then Messiah will be
revealed. (Rambam, Letter to Yemen).
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Not to rebel against the nations,
even where life is at stake. By rebelling
against them we enter,
G-d forbid, into the domain of the Evil
Side
The Mishna in Avos [Ethics of the Fathers]
1:10 states: Do not become intimate with the
authorities. Rabbi Abraham Galanti explains
this to mean not to make oaths () against
other nations or to rebel or go to war against
other nations. He further states that some
people in Portugal sought to rebel against
the Portuguese kingdom and take over the
government in the early 16th century after
the Expulsion from Spain and persecutions
in Portugal. A wise sage in Portugal was asked
about it. He received his reply from Heaven
based on the verse in Song of Songs 2:7: [I
adjure you] Do not provoke and awake'
[the love (of G-d) before He desires], as it is
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M]ODTWC
elucidated in the Talmud (Ketuboth 111a): G-
d adjured the Jewish People with three oaths.
One, not to rebel against G-d through rebellion
against the nations. This is the meaning of
the aforementioned Mishna of Avos: Do
not become intimate with the authorities,
meaning that we must not break the boundary
into the public domain, i.e. the domain of
Satan and his seventy angelic ministers. [See
Zechus Avos by Rabbi Avraham Galanti].
It is known that in that period there was a
decree of forced conversion (+noi in Portugal,
and many Jews were murdered horribly. From
the foregoing story of Rabbi Galanti tells us
we see that the Jewish People were capable
of killing their enemies, taking revenge, and
capture the government and save themselves
from all this suffering. However, they received
an answer from Heaven that they were
forbidden to transgress the three oaths that
G-d adjured the Jewish People, (one of them
being not to the prohibition against rebelling
against the Nations), which is considered
rebellion against G-d, G-d forbid.
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The exile is necessary to recover the
holy sparks
The reason of the exiles is to recover the
holy sparks that are in exile among the
various nations. [The Holy Rabbi Yitzchak
Luria, Shaar HaMitzvois Torah Portion
Reeh].
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