10:57 PM
Gil Student
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2. At the time of a Divine remembrance, the wall is nullified
If there is an indication that Hashem remembered His Nation, the wall is nullified[40] since the verse says "until I desire" - "do not stir nor awake the love until I desire" - and if there is an indication [that the time is] "until I desire" there is no wall. And similarly in the Talmud: "Until the day of my remembrance" - and there are various clarifications of the issue of what is a "remembrance."
2.A. Permit of the Nations of the World is the remembrance
1. Thus wrote the Avnei Nezer, and according to his opinion it is possible that permit of the Nations of the World is in and of itself a remembrance and nullified the wall.[41]
2. And the Gra similarly wrote that the remembrance will be like that of Koresh.[42]
3. And there is similarly room to attach all of the great authorities of Israel mentioned above regarding the issue of the possibilities of Redemption through the permit of the Nations of the World,[43] and similarly regarding the issue of the Balfour Declaration,[44] and similarly the Admor of Ostrovtza.[45]
2.B. The awakening of the Nation to return to its Land is the remembrance that nullifies the wall
1. Ha-Rav Yissachar Shlomo Teichtal wrote, that when there is a general awakening to ascend to the Land of Israel this is a sign that Hashem desires, and there is no Oath, as it says, "I made you swear, daughters of Jerusalem, do not stir nor awake the love - to ascend to the Land of Israel - until I desire," that is to say until a desire will rise from The Holy One, Blessed be He. And if so, when there will be a general awakening to ascend, it is a sign that the desired time has arrived from The Holy One, Blessed be He.[46]
And he further wrote: "Because there is no doubt that only The Holy One, Blessed be He...inserted this desire within the hearts of our brothers the Children of Israel...who will desire and yearn especially for the Land of our forefathers."[47]
And the great authorities of Israel already wrote that the awakening[48] of the Nation to return to Zion is the remembrance.
2. Rabbi Yehudah Ha-Levi: "In the realization of men and their awakening to the love of this holy place, this long-awaited matter is greeted, as it is written 'You will arise, [and] have mercy on Zion, for it is time to favor her, for the set time is come. For Your servants hold her stones dear, and cherish her dust' (Tehillim 102:14). For Jerusalem will truly be built when the Children of Israel yearn for her with a fundamental yearning to the point that they cherish her stones and dust."[49]
3. And similarly the Meharsha wrote on this verse that on account of the desire of the Land and its settlement the Redemption will come, now that they suffer affliction in Exile they already returned to desiring the Land and they are worthy for You to have mercy on them."[50]
4. And Rabbi Chaim ben Atar: "And the Redemption will be in the realization of the hearts of men, and He said to them, Is it good for you that you dwell outside, exiles..."[51]
5. And Rabbi Yehoshua of Kotna: "And in particular now that we see the immense yearning, it is in those of lesser value, it is in the average ones, it is in the ones who are upright in their hearts, it certainly draws near that the spirit of Redemption is shining."[52]
6. The Netziv: "After the idea has been awakened within the midst of Israel from one corner of the world to another...and the voice of the many is like the voice of God through his prophets..."[53]
And similarly Rabbi Hillel of Kalamaya,[54] and similarly in the book "Shevilei Emunah" by the grandson of the Rosh,[55] and similarly the Admor of Kamarna,[56] and he added: "And if we see that many long to build it...who will appease [them] and disturb them from their work." And similarly Rabbi Shlomo Ha-Cohain Radomsk,[57] and similarly Ha-Rav of Liska.[58] And Rabbi Nachman of Breslov already wrote a special prayer that Hashem should give us great yearnings and longings for the Land of Israel,[59] and similarly Rabbi Yosef Karo: "That they should relate the praise of the Land of Israel, so that Israel will yearn to enter it, and on account of this they will merit to enter it."[60] And similarly Ha-Gaon Rabbi Yosef Chaim Sonnenfeld wrote: "It seems that it has been fulfilled through us 'Do not stir...until I desire.' And it appears, that this desire, is a supreme awakening."[*60]
And the great authorities of Israel wrote that the essence of the awakening to return to the Land of Israel is repentance, and in its merit they will merit the Redemption. They are Rabbi Yehudah Alkalai[61] and similarly Rabbi Yissachar Shlomo Teichtal[62] who wrote: "That this itself that we are returning to the Land of Israel, this itself can be considered repentance, and this is the essence of repentance,"[63] and Rabbi Yonatan Eibeschitz,[64] Rabbi Yitzchak Elchanan,[65] and our master Ha-Rav Kook similarly wrote: "The awakening of the desire of the Nation to return to its Land, to its essence, to its spirit and to its character - in truth it has the light of repentance in it."[66]
40. And Ha-Rav Kasher brought a proof from the Midrash: "Rabbi Chelbo says...And do not ascend like a wall from the Exile. If so, why is the King Messiah coming? To gather the exiles of Israel" (Shir Ha-Shirim Rabbah 2:18). And Matanot Kehunah explained: "If so, that is to say that when it is the time of the End, if it is permissible to ascend like a wall, why is the King Messiah coming? And he answers, to gather the exiles, and everyone together will ascend in the Name of Hashem," this means that at the time of the End it will be permissible to ascend like a wall and part of the Children of Israel will ascend, and afterwards the Righteous Redeemer will come to gather those remaining (Ha-Tekufah Ha-Gedolah pp. 150-151).
41. And these are his words: "And when I wrote there that it is possible to be considered a remembrance, the intent was that perhaps this was Rashi's intent, since in the first chapter of Yoma: 'If you would have made yourselves like a wall and ascended in the days of Ezra...,' he explains there 'like a wall - with permission,' since ascending in the days of Ezra was with permission, regarding this I thought that it is possible to be considered a remembrance." And he added: "Nevertheless how can it be Rashi's intent, the subject is explicit like Rashi that it is permissible with permission" (Yoreh De'ah 456. Ha-Tekufah Ha-Gedolah pg. 195. Milchemet Yom Ha-Kippurim pg. 65). And see above footnote 4.
42. Be'urei Ha-Gra on Zohar Chadash pg. 27. Midrash Shlomo pg. 27. Ha-Tekufah Ha-Gedolah pg. 547.
43. Footnote 20-33.
And Ha-Rav Hillel of Kalamaya also established that in the year 5640 (1880) that the willingness of the Sultan to sell the Land of Israel on the Eastern Side of the Jordan and Syria, is a remembrance for the good (Kol Korei. Em Ha-Banim Semeichah pg. 19).
44. Footnotes 34-38.
45. See above section 1.D. [footnote 11]: "And like what we see that it is fulfilled now in our time..."
46. Em Ha-Banim Semeichah pg. 152. And he brings the midrash there: "If you see the benches full of Babylonians located in the Land of Israel, expect the feet of the Messiah" (on Eichah 1:13), and he explained there: "If you see an increase of those who dwell in the Exile ascending from Babylonia to the Land of Israel, it is a sign that The Holy One, Blessed be He, is bringing about the End."
47. Em Ha-Banim Semeichah pg. 185.
48. And see below the position of the Admor of Izbitza that when there is a powerful awakening in the hearts of the Children of Israel to ascend to the Land of Israel, there is no oath, section 8.
49. Kuzari 5:27.
50. Meharsha Ta'anit 15a d.h. Be-Eretz Yisrael merachem. Em Ha-Banim Semeichah pg. 214.
51. Ohr Ha-Chaim Vayikra 25:25. And how the Ohr Ha-Chaim explained the verse, "I will scatter you among the Nations" (Vayikra 26:33), based on the issue of the Three Oaths, and these are his words: "'I will scatter you' - do not ascend like a wall, 'among the Nations' - do not rebel against the Nations" (and see the book Va-Yoel Moshe pg. 36), one can explain that thus was the Divine decree when there was not a remembrance of awakening. And see below section 13.
52. Yeshu'ot Malko Yoreh De'ah #66.
53. Shivat Tzion beginning of volume 2.
54. Who proved this from the language of Rashi to Tehillim beginning of chapter 70. Shut Beit Hillel #31.
55. That before the Redemption many of Israel will donate to live in Israel, and then the End of Redemption will approach (Netiv Asiri chapter 1).
56. It is possible that the Redemption will come through an awakening of the Nation of Israel (Em Ha-Banim Semeichah pg. 149).
57. Tiferet Shlomo on the Torah Masai 109a d.h. Eretz Yisrael.
58. In the name of the Nachal Kedumim: "If all Israel would give of its heart to live in the Land of Israel - our Righteous Messiah would come" (Peri Tevu'ah, Parashat Va-yechi. Em Ha-Banim Semeichah pg. 222).
And see further what he wrote in "Ohr Ha-Chamah" on Zohar Shemot 31b in the name of the Ramak that even our forefather Avraham had an awakening before he left on his own.
59. Likutei Tefillot vol. 1 #7. And see further what he wrote: "...The essence of the victory of a Jew is when he comes to the Land of Israel. My intention is that the Land of Israel is obviously with those, the houses and the dwellings...everyone who wants to be a Jew in truth is obligated to travel to the Land of Israel...There are those who apparently greatly desire and yearn to come to the Land of Israel if they can travel there in luxury, and not in distress or cramped. This, however, in truth is not complete desire. Since one who desires to come to the Land of Israel needs to come even on foot."
60. Magid Meisharim, Parashat Shelach. Em Ha-Banim Semeichah pg. 184, 255, 284.
*60 Brought in Em Ha-Banim Semeichah pg. 325.
61. "The first repentance that Israel will do in the End of Days is that they will request the Heavenly Kingdom, that is to return to the Land of Israel, in order that The Holy One, Blessed be He, will be called 'King'" (Minchat Yehudah - Em Ha-Banim Semeichah pg. 186. And see there in Em Ha-Banim Semeichah pg. 277 on the bottom. And similarly in Kol Korei year 5608 [1848]).
62. They will not merit to be redeemed until they request the Land of Israel" (Em Ha-Banim Semeichah pg. 113).
63. Ibid. pp. 118-119.
64. "When...they do not abandon Hashem and their inheritance, the Land of Holiness, may it be built and established speedily in our days amen, and this will be the essence of their repentance" since this is the balance of repentance against the sin of descending to Egypt, "Thus will be their repentance in the future - that they will not abandon their inheritance" (Ahavat Yonatan Parashat Balak, Em Ha-Banim Semeichah pg. 119), and ibid. (Parashat Balak) that in the future there will be an awakening from below (Em Ha-Banim Semeichah pg. 126) and see footnote 6.
65. "And the merit of the awakening of the cherishing of our Land of Holiness will bring closer the End of our Redemption" (letter, Ginzech Mossad Ha-Rav Kook).
66. Orot Ha-Teshuvah 17:2. And see that which Rabbi Meir Simchah wrote: "Since after he will return to his Nation, he will surely return to his God" (Mesech Chochmah, Parashat Netzavim d.h. ve-shabbat).
