Three Oaths - Knowledge

678:, in a way that makes it appear that he is discussing binding Halachah. In using the description "metaphorical", Maimonides is referring to the nature of the text of the Song of Songs, and not to the Three Oaths themselves. The Satmar Rebbe however did not consider the breaking of the oaths a halachic issue, but rather a form of heresy. He stated that "the oath was not given to heretics but to all Jewry; and even if the whole Government were pious like men of old, any attempt to take their freedom prematurely would be to deny the Holy Law and our faith." As for Nachmanides' explicit statement that the commandment applies even during exile, Teitelbaum says this refers to living in Israel as an individual - not conquering, since that would conflict with the Three Oaths. A variant of this approach says that Nachmanides' command to live in Israel even during exile applies only when living in Israel is consistent with exile, that is, when a non-Jewish government rules the land. But living under a Jewish government such as the State of Israel might itself constitute a violation of the oath. Nachmanides felt no need to mention this exception to the commandment because he did not foresee the rise of a Jewish government in the Holy Land before the messiah. 755: 1883:

is heresy. Hence, any redemptive action taken before Israel repents is considered heretical. Immigration of a large, but minority, group wouldn't be considered a redemptive attempt and would not be a heretical action. Such immigration would not violate Laws Of Repentance, and if forbidden would have to be mentioned elsewhere in Maimonides' code. Immigration of the majority of Jews, however, would be a redemptive attempt. Without repentance, such immigration would be heretical and forbidden by the Laws Of Repentance. Since, by implication, it has already been forbidden by Laws Of Repentance, there would be no need for Maimonides to mention it explicitly elsewhere in his code.

1867:(on BT Yoma 9b) that defines the differentiation between the phrase "like a door" and "like a wall". The former refers to part, or half of the population and the latter to the majority of it. "There is no comparison between oaths between two individual and the oaths adjured by God.... The Oaths were unconditional obligations between Israel and the nations. If there is a possibility that we may ascend to the Land of Israel, it would only7 be because we wouldn't be ascending like a wall ... and wouldn't be rebelling against the nations, because the nations of the world themselves have agreed that this portion of land shall belong to the Jews.... The intent , 601:"These oaths" etc. This refers to when the Lord, blessed be he, decreed exile on Israel; and this exile is not according to the proper order of the world, as you will not find a nation that is exiled and dwells in the land of another nation, but every nation and nation is under its own authority. And the Lord, blessed be he, decreed exile on Israel, and this exile is not according to the proper order of the world, and therefore the Lord, blessed be he, decrees their exile's being. And if not for this decree on that which is against the order, it could not exist for order prevails. And thus were three oaths, that is three decrees 722:

They write that Teitelbaum came up with twisted interpretations of Maimonides' writings to fit his own ideology, for example by claiming that Maimonides' silence on the oaths in his Halachic code was because they were supposedly of such great importance that they did not need to be mentioned. According to Diamond and Kellner, "there is simply no plausible reading of Maimonides’ activist realization of the Jewish return to and settlement of Israel as a necessary stage in bringing about the messianic period that would not run afoul of Teitelbaum’s “oaths” argument".

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Jews can engage in said activities, but it is not binding insofar as Jews are not actually prohibited from engaging in the acts the Oaths are concerned with. They maintain that there is a certain degree of ambiguity in what he has written in Netzach Yisrael and therefore his position must be seen in such a manner, for "anything to the contrary yields a contradiction within the Maharal's own writings", which would clearly be undesirable.

596:שבועות הללו וכו'. פי' כאשר הש"י גזר הגלות על ישראל, והגלות הזה אינו לפי הסדר שראוי להיות בעולם, כי לא תמצא שהאומה יהי' גולה ויהי' יושבים בתוך ארץ אומה אחרת, רק כל אומה ואומה היא תחת רשותה, והש"י גזר הגלות על ישראל והגלות הזה אינו לפי סדר הראוי שיהיה בעולם ולפיכך היה הש"י גוזר קיום על גלותם. ואם לא הייתה הגזירה הזאת על דבר שהוא כנגד הסדר, אין לו קיום כי הסדר גובר עליו. ומפני זה היו ג' שבועות, כלומר ג' גזירות 839:

choose to do wrong, and even to be successful in doing wrong on a large scale.... Why Hashem decided to grant their efforts some degree of success is one of the mysteries of our era. But the fact that they succeeded is no more a proof that they were doing the right thing, than is the fact that the Germans succeeded in killing six million Jews a proof that they were doing the right thing."

38: 503:, Nachmanides' words "we are commanded with the conquest of the land in every generation" mean only the generations until the era of exile, not all generations. Nevertheless (according to Teitelbaum's understanding of Nachmanides) since the commandment applied for multiple generations and not just at one moment, it qualifies to be listed among the 613 commandments. 743:

right moment. In view of the harsh consequences of failure ("I will declare your flesh ownerless like the gazelles and hinds of the field"), this would be as foolish as playing Russian roulette. Furthermore, the success of the State of Israel so far is not proof that the decree has been annulled, since the future of the state is still uncertain.

1087:. Neturei Karta asserts that the mass media deliberately downplays their viewpoint and makes them out to be few in number. Their protests in America are usually attended by, at most, a few dozen people. In Israel, the group's protests typically attract several hundred participants, depending on the nature of the protest and its location. 774: 580:כי פירוש 'בדורו של שמד' היינו במדה שהיה לדורו של שמד, שהיו דביקים בה דורו של שמד, ובאותה מדה השביע אותם שלא ישנו בענין הגלות. כי דורו של שמד, אף על גב שהגיע להם המיתה בגלות, לא היו משנים. ועוד פירוש 'בדורו של שמד', רוצה לומר אף אם יהיו רוצים להמית אותם בעינוי קשה, לא יהיו יוצאים ולא יהיו משנים בזה. וכן הפירוש אצל כל אחד ואחד, ויש להבין זה 1609:

Historically there have been some instances where persecution served as the impetus for Jewish migration to the Land of Israel, even prior to WWII. Due to a wave of pogroms "the students of Rabbi Elijah of Vilna, the Gaon of Vilna, left Lithuania and immigrated to Safed and Jerusalem in Eretz Israel.

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which states: "two who have taken an oath to do a thing, and one of them violates the oath, the other is exempt and does not require permission." As a result, the ban on mass-immigration to the Land of Israel became void, and Zionism and the State of Israel arose as a direct result of the breach by

622:'I made you swear, daughters of Jerusalem...' this great oath to God was that they should not arouse the Redemption until that love will be desired and with good will, as it is written 'until I desire,' and our Sages already said that the time of this oath is a thousand years, as it is written in the 1882:

VaYoel Moshe. Chapter 80. Here the Satmar Rebbe offers an explanation why Maimonides didn't include the Three Oaths in his code. Maimonides in Laws Of Repentance 7:5 states that "Israel shall only be redeemed through repentance." The Satmar Rebbe explains that denial of this statement of Maimonides

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Morgenstern, Arie. Hastening Redemption. Oxford University Press, 2006. "Israel of Shklov's messianic worldview ... was shared, at least in part, by all of the Vilna Ga'on's disciples. He rejects the prohibition, which underlies the traditional concept of the Three Oaths, against 'scaling the wall'

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The Satmar Rebbe viewed the UN as imbued with strength and actual power, regardless of whether he saw it as a Halachically recognized organization. He states: "Even according to the natural order, were they to yield their government and Zionist State, there is no doubt that the United Nations could

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Many Haredim who subscribe to the anti-Zionist view still immigrate to the Land of Israel. Their rationalization is that they do so only as individuals and families, but not as members of the organized mass-immigration, and that they come to the Land solely to live there, not in order to conquer it

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In response to questions of why God would allow the Zionists some measure of success if Zionism is against the Talmud; anti-Zionist religious Jews respond with the following; "The fallacy of the argument lies in the undeniable fact that there is evil in this world. Hashem allows people free will to

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In response to the Zionists' use of Rabbi Chaim Vital (see below), the Satmar Rebbe argued that Vital's remarks refer not to the Three Oaths incumbent on the Jewish people, but to God's oath not to redeem the Jewish people unless they repent out of love. This oath lasts a thousand years; after that

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argue that Maimonides not only left out any mention of the Three Oaths from his code of Halachic law, but that he actually argued that Jewish national independence would come about through human initiative and advocated political activism to try to restore Jewish independence in the Land of Israel.

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Religious Zionists suggest that in Maimonides' Epistle to Yemen, he explicitly interprets the oaths metaphorically, and not literally. As it states there "Therefore he admonished and adjured them in metaphorical language (דרך המשל, lit. by way of metaphor) to desist." Therefore, they maintain, that

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In truth, this commandment is not a commandment which includes the entirety of Israel in the Exile which now exists, but it is a general principle as our Sages stated in the Talmud in Ketubot, that it stems from the Oaths which The Holy One, Blessed be He, made Israel swear not to rush the End, and

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Blimberg, קונטרס מצות ישיבת ארץ ישראל. Published 1898. On page 42, he writes: אלא ודאי צ״ל דמשום שאז בימי עזרא ע״י שהיתה העליה ברשיון כורש, עי״ז הותרה השבועה מפני שאז אין מקום לשבועה זו שהיא רק כשאין לזה רשיון המלכות ... לעלות ״כחומה״ פי׳ כלם יחד בבת אחת "In the days of Ezra, since the immigration

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Religious Zionists argue that Maharal considered the oaths to be a Divine decree (which has thus subsequently expired). They rely upon his commentary to Ketubot which more explicitly indicates that he understood the Oaths to be binding insofar as it is up to God to permit the circumstances wherein

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prayed before God". So too we are required to follow in the way of the Patriarchs and to restore ourselves so that we may be graciously accepted and with our fine language and prayer before God, may He be exalted. However, to wage war is not possible, "you have been adjured daughters of Jerusalem,

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Another explanation of the Midrash's statement (he is speaking of Shir Ha-Shirim Rabba 2:20 that begins "ורבנן אמרי השביען בדורו של שמד") that God adjured the Jewish people in a generation of Shmad (religious persecution Jews, or decrees against Jews): that even if they will threaten to kill them

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In response to Zionists who quote the Maharal's commentary on Ketubot, anti-Zionist writers have said that even if the oaths are to be seen as decrees, it was obviously not God's intent that the Jewish people should keep trying to return to the Land of Israel and build a state until they hit the

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is merely a preparation for the core obligation of settlement. The obligation to settle the land does not necessarily violate the Three Oaths. Rabbi Zimmerman adds that the Three Oaths only apply to invading the land from the outside, and once Jews have arrived in the land with the permission of

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Although the Three Oaths are Aggadic in style, precedent shows when Aggadic material in the Talmud presents novel legal material (as opposed to punishments and rewards relating to legal material expounded elsewhere in the Talmud), that material is codified as halacha, unless there is a specific

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means explicitly that we cannot storm eretz-Yisrael from chutz-laaretz. But when the Jews are in eretz-Yisrael, there is surely a hechsher mitzva of kibbush-haaretz. How can the Jews be in eretz-Yisrael without the aliyah "bechoma"? The answer is very simple. If many Jews came to eretz-Yisrael

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Zionists claim that this position was maintained by Shlomo Kluger in his Maasei Yedei Yotzer. However, Rabbi Joel Teitelbaum argued that Kluger used this argument only to permit excessive prayer for the redemption, not action. (Vayoel Moshe, Maamar Shalosh Shevuos, ch. 79, p. 98) It was also

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However, the position of Rabbi Joel Teitelbaum (the Satmar Rebbe) in respect to whether Maharal understood the Oaths as prohibitively binding upon Jews is based primarily upon what was written in Netzach Yisrael. It is uncertain whether he considered and factored in Maharal's position in his

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The oaths are between the Jewish people and God, and the gentiles and God respectively. The fact that the gentiles violated their oath does not tacitly mean that the Jewish people are free to do so as well. Historically, atrocities prior to the Holocaust have generally not prompted rabbinic

824:' approval of the establishment of the State of Israel does not constitute permission from the nations of the world. The Halacha attaches no significant value to the United Nations. The relevant approval should be that of some of the other people who live in the land (in this instance, the 485:

made many other such emphatic statements regarding this positive commandment that we are commanded to possess the Land and settle it. It is therefore an eternal positive command, obligating every single individual even during the time of Exile as is known from the Talmud in many places.

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commentary on Ketubot. (Whether this is due to his not having had access to it, not having been aware of it, or having viewed the text as a forgery is unknown.) However, according to his understanding of the Maharal any violation of the Oaths is absolutely prohibited,

874:, and other halachic sources do not cite the Three Oaths or rule accordingly. They are not found there at all. Maimonides himself advocated the re-establishment of Jewish sovereignty in the Land of Israel through human initiative rather than waiting for the Messiah. 1906:

2:7, footnote 83: " to gather and go up to the Land with force. As it states in Yoma 9b, 'If you were to make yourselves as a wall and ascend all together as in the days of Ezra.' And this is the language that's used in Joel 2:7, 'they climb the wall like men of

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The Three Oaths simply meant that God had decreed an exile for the Jewish people. The fact that the Jewish people have successfully returned to the Land of Israel, and that the State of Israel has survived, is evidence that the oath is void and the decree has

470:; and not to abandon it to other nations, or to leave it desolate, as He said to them, "You shall dispossess the inhabitants of the Land and dwell in it, for I have given the Land to you to possess it," and he said, further, "To Inherit the Land which 404:, that the prolonged duration of the exile would incite some of our people to seek to terminate it before the proper time, and as a consequence they would perish or meet with disaster. Therefore he warned them (to desist) from it and adjured them in 408:, as we read, "I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that ye awaken not, nor stir up love, until it please." Now, brethren and friends, abide by the oath, and stir not up love until it please. 1388:שהשבועה שלא יעלו בחומה אין זה נגד מצות כבוש הארץ... כי השבועה שלא יעלו בחומה היתה על אלה שגלו וישבו בבבל או בכל מקום אחר בחו״ל, עליהם נאמר שלא יעלו בחומה ושפיר אתי הלשון שלא יעלו. אכל אלה היושבים בציון עליהם לא היתה כלל השבועה שלא ילחמו 199:

have the view that either the oaths are no longer applicable or that they are indeed binding, but the current movement is not a violation of them. Both buttress their positions by citing historic rabbinic sources in favor of their view.

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The available evidence strongly indicates that the Gaon not only condoned their aliya; he actually decreed it, because he was convinced that the year 1840 was to be the year of 'atchalta degeulah', 'the beginning of the redemption'.

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Netzach Israel, Chapter 24.דהיינו שיקבצו מן הפיזור ויעלו בחומה לשוב מן האומות...וכנגד שאני מפזרן גזר עליהן שלא יעלו בחומה שזהו קיבוץ גליות, והוא בטול הפיזור. Here, the Maharal equates violating the oath with the in-gathering of

664:. R. Walkin postulates that this is because while Maimonides saw these oaths as important, he did not consider them to be legally binding as Halacha, only that they serve as "warnings that these actions would be unsuccessful". 710: – that any form of forceful recapture of the Land of Israel is a violation of divine will. They believe that the restoration of the Land of Israel to the Jews should happen only with the coming of the Messiah, not by 925:

resolution recommending the establishment of a Jewish State fulfill the first condition of the oath to not rebel against the nations. Thus, when the United Nations told the Jews to go home, it was mandatory that they do

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was with permission of Cyrus... the oath was lifted since then there was no relevancy of the oath which only applies when there isn't permission from the government ... 'to ascend as a wall' means all together at once."

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While he insists that oaths applies even when the nations of the world agree to the restoration of Israel, he addresses his position in regards to a gathering of the exiles, and not some other mass immigration.

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Blumenfeld maintains that the Oaths are in fact binding upon the Jewish people despite the nations of the world having violated it. However, the Zionists have not violated the Oaths because firstly there was

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in his Kaftor Vaferach understands the oath to mean immigration with intent to conquer. Isaac Leon ibn Zur in his Megillat Ester on Nachmanides also understands the oath as prohibiting conquest.

1925:נצטוינו בכתובות דף קי״א. שלא נמרד באומות ללכת לכבש הארץ בחזקה ... שלא יעלו בחומה. We are commanded in Ketubot 111a not to rebel against the Nations by going and conquering the land by force.... 1841:

or hastening the redemption; he claims that "1even if all of them or even most of them are not authorized to scale the wall to the Land of Israel, there is no prohibition against individuals."

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Hilchos Melachim 5:9 "It is forbidden to leave Eretz Yisrael for the Diaspora at all times except: to study Torah; to marry; or to save from the gentiles. one must return to Eretz Yisrael."

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Even if the oaths are to be seen as decrees, the existence of the modern State of Israel does not constitute proof that the decree has ended, because the state's future is still uncertain.

234:ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את אומות העולם שלא ישתעבדו בהן בישראל יותר מדאי. 904:

is understood as representing permission and approval from the nations of the world. Accordingly, the Jewish people cannot be considered to have rebelled against the nations.

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individually, or by permission of the nations, then once they are there, there is a command of kibbush.... There was never an oath upon the people who were in eretz-Yisrael.

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did not explicitly discuss the Three Oaths, however he did maintain that it is incumbent upon Jews in every generation as a positive commandment to attempt to repossess the

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Rabbi Hile Wechsler (1843–1894) strongly encouraged emigration to Palestine to avoid anti-Semitism which he predicted would engulf Germany and most of Europe.

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However, in his commentary to Ketubot the Maharal explains that the Oaths are rather heavenly decrees, necessary to maintain the unnatural state of exile:

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on Shir HaShirim Rabbah: אין לנו רשות להתקבץ ולהיות בחומה לעלות יחד לא״י עד יקבצנו ה׳ ע״י משיח... הא דאמ׳ לקמן בפ׳ אם חומה היא... והתם לא מיירי ביד רמה.

293:'I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, that ye awaken not, nor stir up love, until it please.' 1675:"Rabbi Chaim Vital wrote that the oaths were in effect only for the first thousand years after the destruction of the Second Temple. | Torah Jews" 284:הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם, בִּצְבָאוֹת, אוֹ, בְּאַיְלוֹת הַשָּׂדֶה: אִם-תָּעִירוּ וְאִם-תְּעוֹרְרוּ אֶת-הָאַהֲבָה, עַד שֶׁתֶּחְפָּץ. 803:

Living in Eretz Yisroel is not a general mitzvah for the Jews collectively, only individuals (see discussion of Rashbash (Solomon ben Simon Duran) in

754: 514:(himself a descendant of Nachmanides) understood this particular biblical obligation to be binding on the individual level but not on the collective: 251:

adjured Israel not to rebel against the nations of the world. Three, the Holy One adjured the nations that they would not oppress Israel too much.

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points out in his book, Da'at Chaim, that Maimonides discussed the Three Oaths only in the Epistle to Yemen, but not in his Halachic work, the

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This implies that the Three Oaths are not Halachically binding, as to treat them as binding would effectively nullify a biblical commandment.

2094: 1964: 1781:אין להם לישראל לעלות יחד וביד חזקה כעין קיבוץ גלייות...שנאמר אם תעירו ואם תעוררו את האהבה עד שתחפץ .Cited in קובץ שיטות קמאי ,כתובות – ח"ג. 2125: 1466: 1400: 1090:

Neturei Karta's website states that its members "frequently participate in public burning of the Israeli flag." On the Jewish holiday of

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point to a specific Midrash warning that if gentile nations violated this oath, then "they cause the End of Days to come prematurely."

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has expanded its borders beyond the areas mandated by the UN and have thus expanded the borders without the permission of the nations.

1117:, this has become more difficult. Some took steps to condemn Israel and bring about its eventual dismantling until the coming of the 2533: 1641: 121: 1986:

Connections Magazine "In 'Honor' of Yom Haatzmaut: A Few RBS Haredim Wore Sackcloth and Hung Palestinian Flags" Temura, 1 May 2006

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See also Tzvi Magence (1914–1989) in his Magen Tzvi who writes that oaths only applies to those living outside the Land of Israel.

1083:; however, they are separate groups and have had disagreements. For example, Satmar criticized Neturei Karta for attending a 2006 548:... the difficulty in the Ramban which says that the mitzva of kibush prevails in our time against the oath, dissolves. The oath, 164:

and not to rebel against the other nations, and the other nations in their turn were sworn not to subjugate the Jews excessively.

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movements, including some who oppose Zionism, have denounced the activities of the radical branch of Neturei Karta. According to

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Religious Zionists often point to Israel's seemingly miraculous survival in the numerous Arab-Israeli wars, especially the

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Lewis Glinert; Yosseph Shilhav (March 1991). "Holy Land, Holy Language: A Study of an Ultraorthodox Jewish Ideology".

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This has been interpreted to mean that Israel's re-establishment would be implemented sooner than originally intended.

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The context of the Talmudic dialogue containing the Three Oaths is a discussion in which attempts are made to defend

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make arrangements to prevent war and bloodshed." Rabbi Joel Teitelbaum, Al Ha-Geulah ve-al Ha-Temurah, pp. 85–86.

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or rule over it. Such Haredim accordingly do not believe themselves to be in violation of the Three Oaths. Other

1001:. There was never a point in history where a majority of world Jewry collectively migrated to the Land of Israel. 945:

furthermore in his Halachic work he places great value upon living in the Land of Israel, and forbids leaving it.

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The Satmar Rebbe, in his book Vayoel Moshe maintains that Maimonides spoke of the Three Oaths as binding. (See

671: 623: 309:הִשְׁבַּעְתִּי אֶתְכֶם, בְּנוֹת יְרוּשָׁלִָם: מַה-תָּעִירוּ וּמַה-תְּעֹרְרוּ אֶת-הָאַהֲבָה, עַד שֶׁתֶּחְפָּץ. 967:, the Jewish people were absolved of their part of the Oaths. Those who hold this position often rely on the 939:

The wording of Maimonides in his Epistle to Yemen specifically states that the Oaths are "metaphorical" (see

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excludes one-time commandments (such as God's command to count the Jews in Numbers 1:2). According to Rabbi

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expressed the view that the Three Oaths were only binding for the first thousand years of Exile. He wrote:

2317: 2282: 1423: 928:. Just as Cyrus instructed the Jews of Babylonia to construct the Second Temple. This position is held by 401: 338: 1192: 318:'I adjure you, O daughters of Jerusalem: Why should ye awaken, or stir up love, until it please?' 2452: 2312: 979: 910: 767: 70: 1782: 1236:

1952 English translation by Boaz Cohen, published in New York by American Academy for Jewish Research.

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An overview of some of the primary claims made by Religious Zionists concerning the Three Oaths:

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with difficult torture, they will not leave nor will they change their behavior in this manner

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Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices

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to the Land of Israel, but rather through individual immigration as well as a series of five

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encouragement of mass immigration to Israel, though there have been some notable exceptions.

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An overview of some of the primary claims made by anti-Zionists concerning the Three Oaths:

718: 496: 474:(to give them)"; behold, we are commanded with the conquest of the land in every generation. 368:, written around 1173. In this letter, Maimonides attempted to strengthen the morale of the 364: 762: 2457: 2272: 2142: 2051: 2014: 1345: 1294: 1277: 1114: 1062: 1045: 921:

The Balfour Declaration, San Remo Resolution, League of Nations Mandate of Palestine, and

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Nachmanides continues to say this command applies in every generation, even during exile:

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That we are commanded to take possession of the Land which the Almighty, Blessed Be He,

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and naturally reflects the traditional interpretation, which sees the entire book as an

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Many authorities understand the oath of "not ascending as a wall" as only including an

968: 871: 856:, and therefore they are not Halakhically obligatory (Aggadic Midrashim, as opposed to 821: 696: 675: 631: 447: 176: 161: 1297:, Positive Commandment #4. Translation from Torat Eretz Yisrael by David Samson p. 112 1010:

this mass immigration be one of force in order for the oath to be considered violated.

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that led many Yemenite Jews away from traditional practice. In the letter he states:

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Nachmanides, Addendum to Maimonides' Book of Commandments (positive commandment #4)

1158: 1143: 1122: 1080: 1067: 986:, and interpret this as the State of Israel being preserved directly by God's hand. 863: 661: 657: 180: 2007: 1829:באם שהכל נועדו יחדיו לילך לירושלים וכל האומות מסכימים אפ״ה צווחה שחלילה שתלך שמה. 574:

and in his commentary to Tractate Ketubot. In his work Netzach Yisrael he wrote:

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immigration of the majority of the Jewish people to the Land of Israel at once.

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of the world. The Jews for their part were sworn not to forcefully reclaim the

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Shittah Mekubetzet, Ketubot 110b. בחומה: שלא יעלו מאליהם ויעלו כולם ביחד בחזקה

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A Reply to Shaul Magid on Satmar Rebbe Yoel Teitelbaum’s Anti-Zionist Theology

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The Midrash is, in large part, an explanation of three separate verses in the

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Rabbi Blumenfeld bolsters his position by pointing towards a comment made by

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the gentiles violated their vow by excessively persecuting the Jewish people.

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110b and continues on 111a (where the Three Oaths are plainly conveyed). The

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Chaim I. Waxman (May 1987). "Messianism, Zionism, and the State of Israel".

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Midrashim are not traditionally understood as a valid source for Halacha).

389:בזמן הראוי ויאבדו בכך וישיגום הצרות הזהיר מכך והשביע עליו על דרך המשל ואמר 886:

what precisely would constitute permission from the nations. As such, the

793: 387:ולפי שידע שלמה ע"ה ברוח הקדש שהאומה הזו כאשר תלכד בגלות תיזום להתעורר שלא 2234: 1597:"The Three Oaths are Agadah and therefore not binding. | Torah Jews" 1204: 1099: 857: 778: 695:, that because of their sins, the Jewish people went into exile from the 463: 430: 349: 2374: 2353: 2209: 1399:

First published from original manuscripts in 1960. See R. Gil Student,

1021: 883: 706:). Additionally, they maintain the view – based on the Babylonian 571: 567: 459: 397: 192: 157: 140: 963:

With atrocities against Jews throughout history, and especially after

638:

II:17a...that it is one day of the Exile of the Community of Israel...

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Members of Neturei Karta Orthodox Jewish group protest against Israel

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http://hebrewbooks.org/pdfpager.aspx?req=46241&st=&pgnum=957

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adjured three oaths upon the world. Two of the oaths pertain to the

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Modern Debate on the Appropriate Understanding of Maimonides above

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non-Jews, they may then fight for control of the land. He writes:

434:

etc." You have been adjured not to engage in war with the nations.

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immigration of the entire (or at least a majority of the) nation.

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Response of Simcha Bart [Chabad Ask A Rabbi] July 9,2021

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Therefore, the validity of the two other vows has been nullified

187:

as legally binding, and therefore the movement to establish the

153: 2168: 1125:, leader of an activist branch of Neturei Karta, who served in 1870: 264: 149: 31: 653:

Maimonides did not consider them to be Halachically binding.

507:

Other attempts to reconcile Nachmanides with the Three Oaths

1869:

as is explained in Yoma 9 ... and explained by Rashi." See

835:

point even repentance out of fear can bring the redemption.

2131:

A Response to Rabbi Gil Student's Religious Zionism Debate

2065:

Neturei Karta Spy for Iran Sentenced to Four Years in Jail

674:) however, noted that Maimonides cites the Three Oaths in 999:. Jews continue to individually immigrate to Israel today 570:

discussed the Three Oaths in two locations, in his work

2047:

Conference of Presidents: Time to cut off Neturei Karta

974:

The Holocaust was the greatest violation of the 3 oaths

2126:

The Religious Zionism Debate: Essay #4 The Three Oaths

2083:

J. Gordon Melton; Martin Baumann (21 September 2010).

1859:, and furthermore "ascending as a wall" refers to the 949:

Although the Three Oaths were obligatory in the past,

648:

Debate on the appropriate understanding of Maimonides

1577: 1575: 902:-issued Mandate for Palestine plan of July 24, 1922 747:

Anti-Zionist arguments that consider the Three Oaths

343: 191:

and its continued existence would be a violation of

2480: 2435: 2384: 2326: 2265: 2258: 2202: 1583:"A Response to Rabbi Gil Student | Torah Jews" 171:today there are primarily two ways of viewing this 726:Debate on the appropriate understanding of Maharal 535:the land. He said the commandment is realized by 2148:A Point-by-point Response to Rabbi Shlomo Aviner 2136:Do Not Ascend Like a Wall by Rabbi Shlomo Aviner 1461: 1459: 810:The Balfour Declaration never covered the Oaths. 2121:The Three Oaths Of Jewish History by Mois Navon 1956:The Wiley-Blackwell History of Jews and Judaism 1757:maintained by Rabbi Meir Kahane in Or Hara'ayon 1701:ציץ אליעזר, חלק ז, סימן מח. Tzitz Eliezer 7:48. 844:Zionist arguments that consider the Three Oaths 382: 273: 230: 204:The Midrash and the text upon which it expounds 896:United Nations General Assembly Resolution 181 2180: 2035:Neturei Karta burn Israeli flags in Jerusalem 1853:no rebellion against the nations of the world 8: 1008:Some of these authorities also require that 878:It is not clearly established in either the 578: 384: 243:should not go up in a wall {i.e. en masse, 232: 2037:by Kobi Nahshoni, Ynet news, March 2, 2010. 1215:Iggeret Teiman Ch. 4, Kafach Edition, p. 55 1129:'s cabinet as Minister for Jewish Affairs. 216:and go to the Land of Israel. It begins on 2262: 2187: 2173: 2165: 1340: 1338: 239:Why/What are these Three Oaths? One, that 1012:Among those who hold these positions are 122:Learn how and when to remove this message 1492:, Ma'amar Gimmel Shevu'os, ch. 36, p. 47 1429:Hidushei Aggados Maharal miPrague Vol 1 1188: 1186: 1170: 156:, and one of the oaths pertains to the 1959:. John Wiley & Sons. p. 455. 372:, who were suffering from a decree of 58:Please improve this article by adding 1916:Chapter 10. מיהו לא יעלו על מנת לכבוש 1636:. Los Angeles: Sherborne Press, Inc. 1510:(1). Cambridge University Press: 67. 1234:Maimonides. Epistle to Yemen. Ch. XX. 1048:, and Yonah Dov Blumberg. Similarly, 766:Neturei Karta members at an event in 7: 1024:, Samuel Ben Isaac Jaffe Ashkenazi, 701:umipnei chatoeinu golinu meiartzeinu 362:cited the Three Oaths in his famous 2153:Rabbinic Sources on the Three Oaths 1085:Holocaust denial conference in Iran 579: 333: 308: 283: 233: 2021:, November 20, 2007, available at 1996:Public burning of the Israeli flag 1953:Alan T. Levenson (12 March 2012). 1620:(2). Oxford University Press: 176. 1467:The Religious Zionism Debate p. 18 656:A member of the Haredi community, 400:, of blessed memory, foresaw with 25: 1747:Shulchan Aruch, Yoreh De'ah 236:6 1450:R. Chaim Vital's Introduction to 1375:. A.A.E. Inc. U.S.A. p. 72. 991:he Jewish people did not return 804: 558:Viewpoint of the early Acharonim 36: 1193:On haredi opposition to Zionism 1180:Babylonian Talmud, Ketubot 111a 940: 634:7:25)..., and similarly in the 2453:Tzohar Rabbinical Organization 1401:Religious Zionism Debate p. 16 972:gentile nations of the Oaths. 247:interprets: forcefully}. Two, 1: 2448:Religious Zionists of America 1998:at NKI International website. 417:The 13th-century commentator 263:for the relationship between 60:secondary or tertiary sources 1030:Yisroel ben Shmuel of Shklov 391:השבעתי אתכם בנות ירושלים וכו 1477:Rebbetzin Dev orah Fastag, 1350:Maamar Yishuv Eretz Yisroel 1317:"Judaism – Medieval Period" 1113:chose to simply ignore the 691:("The Standing Prayer") of 684:stress what is said in the 472:I swore to your forefathers 429:... and it is written "And 421:wrote in his commentary on 344: 2550: 2220:Religious Kibbutz Movement 2089:. ABC-CLIO. p. 2066. 1267:Commentary to Genesis 32:8 519:not to ascend like a wall. 495:In general, the counts of 374:forced conversion to Islam 327: 138:is the popular name for a 1516:10.1017/s0047404500016079 1371:Zimmerman, Chaim (1986). 862:Accordingly, Maimonides' 805:Nachmanides section above 624:Baraita of Rabbi Yishmael 385: 324:Viewpoint of the rishonim 2534:Satmar (Hasidic dynasty) 2303:National Religious Party 1738:Shir HaShirim Rabba, 21) 1121:. Chief among these was 906:This was the opinion of 777:Condemnation poster, or 577: 383: 378:false messianic movement 328:For a definition of the 271:. The three verses are: 231: 2067:by Tzvi Ben-Gedalyahu, 2017:by Sebastian Scheiner, 1412:Netzach Yisrael, Ch. 24 852:The Three Oaths are an 456:gave to our forefathers 2519:Jewish law and rituals 2159:Yalkut Hishbati Eschem 1935:In a state over Israel 1632:Kirsch, James (1973). 1424:Judah Loew ben Bezalel 1390: 1315:Dr. Reuven Firestone, 1224:Song of Songs 2:7, 8:4 781: 770: 759: 640: 603: 598: 590: 584: 555: 527:distinguished between 521: 491:Anti-Zionist responses 488: 476: 436: 410: 321: 253: 47:relies excessively on 1634:The Reluctant Prophet 1386: 980:1948 Arab-Israeli War 956:. Religious Zionists 911:Meir Simcha of Dvinsk 776: 768:Boston, Massachusetts 765: 757: 737:even on pain of death 717:James A. Diamond and 668:Rabbi Joel Teitelbaum 620: 599: 594: 585: 576: 546: 516: 483: 452: 427: 406:metaphorical language 148:, which relates that 2008:neturei karta photos 1720:Kahane, Rabbi Meir. 1361:Responsa Rashbash, 2 1079:, due to both being 1032:and students of the 2514:Haredi anti-Zionism 2402:Bar-Ilan University 2225:Torat Eretz Yisrael 2073:, January 28, 2014. 1943:) November 25, 2002 1536:Rabbi David Smith, 1504:Language in Society 1373:Torah And Existence 1149:Haredim and Zionism 1026:Jonathan Eybeschutz 915:Balfour Declaration 892:San Remo conference 888:Balfour Declaration 550:shelo yaalu bechoma 300:: identical to 2:7. 212:'s desire to leave 2422:Yeshiva University 2141:2008-05-22 at the 2013:2013-12-06 at the 1289:In his glosses to 1018:Shittah Mekubetzet 930:Eliezer Waldenberg 782: 771: 760: 712:self-determination 658:Rabbi Chaim Walkin 402:Divine inspiration 197:Religious Zionists 2529:Religious Zionism 2524:Judaism and peace 2496: 2495: 2476: 2475: 2443:Mizrachi movement 2308:Hapoel HaMizrachi 2266:Political parties 2196:Religious Zionism 2096:978-1-59884-204-3 2049:by Ron Friedman, 1966:978-1-118-23293-4 1937:by Simon Rocker ( 1452:Sefer Eitz Chayim 1265:Rabbeinu Bachya, 1154:Religious Zionism 1044:as understood by 900:League of Nations 630:(in a comment on 616:Rabbi Chaim Vital 610:The 16th Century 606:Rabbi Chaim Vital 342: 317: 292: 179:who are strongly 132: 131: 124: 106: 16:(Redirected from 2541: 2263: 2215:Orthodox Judaism 2189: 2182: 2175: 2166: 2108: 2107: 2105: 2103: 2080: 2074: 2062: 2056: 2054:, April 4, 2012. 2044: 2038: 2032: 2026: 2019:Associated Press 2005: 1999: 1993: 1987: 1984: 1978: 1977: 1975: 1973: 1950: 1944: 1932: 1926: 1923: 1917: 1914: 1908: 1900: 1894: 1890: 1884: 1880: 1874: 1857:consented to it) 1848: 1842: 1838: 1832: 1823: 1817: 1810: 1804: 1800: 1794: 1791: 1785: 1775: 1769: 1764: 1758: 1754: 1748: 1745: 1739: 1736: 1730: 1729: 1717: 1711: 1708: 1702: 1699: 1693: 1692: 1685: 1679: 1678: 1671: 1665: 1661: 1655: 1647: 1628: 1622: 1621: 1607: 1601: 1600: 1593: 1587: 1586: 1579: 1570: 1565: 1559: 1556:Tractate Kesubos 1547: 1541: 1534: 1528: 1527: 1499: 1493: 1487: 1481: 1475: 1469: 1465:R. 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