{"id":5187,"date":"2010-02-04T04:00:25","date_gmt":"2010-02-04T02:00:25","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5187"},"modified":"2010-02-04T04:00:25","modified_gmt":"2010-02-04T02:00:25","slug":"05-04-04","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-04-04\/","title":{"rendered":"4 – The Three Oaths"},"content":{"rendered":"
A verse in Shir HaShirim<\/em> says, I made you swear, O daughters of Jerusalem, by the gazelles or by the hinds of the field, that you not awaken nor arouse the love until it desires<\/em>(Shir HaShirim,<\/em> 2:7). The Sages explain that God administered three oaths when Israel went into exile amongst the nations: two to Israel, and one to the Gentiles. He adjured Israel not to ascend \u201cas a wall\u201d (some versions read, \u201cagainst the wall\u201d) and not to rebel against the nations; while He adjured the Gentiles not to overly subjugate the Jews (Ketuvot<\/em> 111a). Afterwards, the Gemara<\/em> adds three other oaths that Hashem administered to the Jews: \u201cThat they will not reveal the End [of Days], delay the End, or reveal the secret to the Gentiles.\u201d Furthermore, \u201cRabbi Elazar says, The Holy One, Blessed Be He, said to Israel: \u2018If you fulfill the oath, fine; but if not, I will allow your flesh [to be devoured] like that of the gazelles and the hinds of the field.\u2019\u201d (there).<\/p>\n One of the Rishonim<\/em>, Rabbi Yitzchak De Leon, author of Megillat Esther<\/em> [on the Rambam\u2019s<\/em>Sefer HaMitzvot<\/em>], understands the oaths to mean that \u201cwe may not rebel against the nations and conquer the Land forcibly,\u201d and this is the intention of \u201cnot to ascend as a wall.\u201d Based on this, he concludes that there is no mitzvah<\/em> to settle the Land until Mashiach<\/em> arrives (Gloss on the Ramban\u2019s Addendum to Sefer HaMitzvot<\/em>, Positive Commandment 4).<\/p>\n However, the greatest Rishonim<\/em> and Acharonim<\/em> hold that the mitzvah<\/em> of Yishuv HaAretz<\/em> is fixed and eternal, as the Ramban<\/em>, Shulchan Aruch<\/em>(Even HaEzer<\/em> 75:3-5), and Pitchei Teshuvah<\/em>(ibid. 75:6) determine. Thus, one should not learn from this aggadic statement that the mitzvah<\/em> of Yishuv HaAretz<\/em> no longer applies nowadays.<\/p>\n Many interpretations have been given for the three oaths. Several of them imply that we must not precipitate the End [of the exile] and ascend to the Land forcibly, without first considering the matter realistically. For there is reason to fear that, because of the hardships of exile and the protracted anticipation for redemption, people will ascend to the Land impetuously, without any practical means by which to build the Land and stand up against the nations of the world. This will lead to destruction and crisis instead of the beginning of redemption. Therefore, God made us swear that we will not attempt to return before carefully calculating our actions. Rather, we should ascend and build the Land gradually, in coordination with the nations of the world, or by way of manifest miracles, which comes to pass if we deserve the \u201cI [God] will hasten it\u201d form of redemption (Yeshayah<\/em>, 60:22).<\/p>\n Indeed, the modern return to Zion occurred gradually. The Jewish community in the Land established itself step by step, while the Zionist Organization simultaneously engaged in international diplomatic efforts, until the nations recognized the Jewish people\u2019s right to return to their Land and build there a national home. Accordingly, after the League of Nations agreed in San Remo to return the Land of Israel to the Jewish people, Rabbi Meir Simcha of Dvinsk, zt\u201dl<\/em>, wrote that \u201cthe fear of the oaths has faded away.\u201d3<\/a><\/sup>.<\/p>\n