אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ. יִתְבָּרַךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבָּחַר בְּיִשְׂרָאֵל מִשִּׁבְעִים אֻמּוֹת, כְּמוֹ שֶׁכָּתוּב, כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ (דברים לב, ט), וְנָתַן לָנוּ אֶת הַתּוֹרָה בִּכְתָב, רִשּׁוּמוֹ בְּרֶמֶז צְפוּנוֹת וּסְתוּמוֹת וּפֵרְשׁוּם בַּתּוֹרָה שֶׁבְּעַל פֶּה, וְגִלָּה אוֹתָם לְיִשְׂרָאֵל. וְלֹא עוֹד אֶלָּא שֶׁהַתּוֹרָה שֶׁבִּכְתָב כְּלָלוּת, וְתוֹרָה שֶׁבְּעַל פֶּה פְּרָטוּת. וְתוֹרָה שֶׁבְּעַל פֶּה הַרְבֵּה, וְתוֹרָה שֶׁבִּכְתָב מְעַט. וְעַל שֶׁבְּעַל פֶּה נֶאֱמַר: אֲרֻכָּה מֵאֶרֶץ מִדָּה וּרְחָבָה מִנִּי יָם (איוב יא, ט). These are the generations of Noah. Blessed be the name of the King of Kings, the Holy One, blessed be He, who chose Israel from among the seventy nations of the world, as it is written: For the portion of the Lord is His people Jacob, the lot of his inheritance (Deut. 32:9). He gave us the Written Law (the Five Books of Moses), which contains hidden and obscure teachings, and explained them in the Oral Law (codified in the Mishnah), which was revealed to Israel alone. What is more, the Written Law enunciates only the general principles of the law, while the Oral Law discusses the specifics of the law. The Written Law is brief, while the Oral Law is lengthy, as it is written: The measure thereof is longer than the earth and broader than the sea (Job 11:9).
וּכְתִיב: וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים (איוב כח, יג). וּמַאי לֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים. וְכִי בְּאֶרֶץ הַמֵּתִים תִּמָּצֵא? אֶלָּא שֶׁלֹּא תִמָּצֵא תוֹרָה שֶׁבְּעַל פֶּה אֵצֶל מִי שֶׁיְּבַקֵּשׁ עֹנֶג הָעוֹלָם, תַּאֲוָה וְכָבוֹד וּגְדֻלָּה בָּעוֹלָם הַזֶּה, אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ, שֶׁנֶּאֱמַר: זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל (במדבר יט, יד). וְכָךְ דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בַּמֶּלַח תֹּאכַל, וּמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל. לְפִי שֶׁלֹּא כָּרַת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרִית עִם יִשְׂרָאֵל אֶלָּא עַל הַתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁנֶּאֱמַר: כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית (שמות לד, כז). It says elsewhere in Scripture in reference to the Oral Law: Neither is it found in the land of the living (ibid. 28:13). What is the meaning of the verse Neither is it found in the land of the living? Does it mean that the Oral Law is found only among the deceased? Indeed not. It means that the Oral Law is not found among those who pursue the pleasures of this world—its passions, its glory, or its greatness, but only among those who deprive themselves for its sake, as it is said: This is the law; when a man dieth in a tent (Num. 19:40). The following is the path that leads to an understanding of the law: “A morsel of bread with salt shall you eat; a measure of water shall you drink; upon the earth shall you sleep; a life of hardship shall you lead; and in the law shall you labor.”5Pirkei Avot 6:4. The Holy One, blessed be He, established His covenant with Israel through the Oral Law, as it is said: According to the tenor of these words have I made a covenant with thee and with Israel (Exod. 34:27).
וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, לֹא כָתַב הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה, לְמַעַן הַדְּבָרִים הָאֵלֶּה, וְלֹא בַעֲבוּר הַדְּבָרִים הָאֵלֶּה, וְלֹא בִגְלַל הַדְּבָרִים, אֶלָּא עַל פִּי הַדְּבָרִים, וְזוֹ הִיא תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁהִיא קָשָׁה לִלְמֹד וְיֵשׁ בָּהּ צַעַר גָּדוֹל שֶׁהִיא מְשׁוּלָה לַחֹשֶׁךְ, שֶׁנֶּאֱמַר: הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל (ישעיה ט, א), אֵלּוּ בַּעֲלֵי הַתַּלְמוּד שֶׁרָאוּ אוֹר גָּדוֹל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵאִיר עֵינֵיהֶם בְּאִסּוּר וְהֶתֵּר, בְּטָמֵא וּבְטָהוֹר. וְלֶעָתִיד לָבֹא, וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ (שופטים ה, לא). Our sages, of blessed memory, stated that the Holy One, blessed be He, did not write in the Torah “For the sake of these words,” or “because of these,” or “on account of these words,” but simply according to the tenor of (al pi) these words. This statement clearly alludes to the Oral Law (torah she be-’al peh), which is difficult to learn and in the learning of which there is considerable anguish, comparable to darkness itself, as it is said: The people that walk in darkness have seen a great light (Isa. 9:1). The people referred to in this verse are the masters of the Talmud, who beheld a great light when the Holy One, blessed be He, enlightened them as to what is prohibited and permitted, pure and impure. It is said of them that They that love Him shall be as the sun when it goeth forth in its might (Judg. 5:31).
וְלֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה עַד שֶׁכָּפָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר כְּגִיגִית, שֶׁנֶּאֱמַר: וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר (שמות יט, יז). וְאָמַר רַב דִּימִי בַּר חָמָא: אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה, מוּטָב, וְאִם לָאו, שָׁם תְּהֵא קְבוּרַתְכֶם. וְאִם תֹּאמַר, עַל הַתּוֹרָה שֶׁבִּכְתָב כָּפָה עֲלֵיהֶם אֶת הָהָר, וַהֲלֹא מִשָּׁעָה שֶׁאָמַר לָהֶם מְקַבְּלִין אַתֶּם אֶת הַתּוֹרָה, עָנוּ כֻלָּם וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע, מִפְּנֵי שֶׁאֵין בָּהּ יְגִיעָה וְצַעַר וְהִיא מְעַט, אֶלָּא אָמַר לָהֶן עַל הַתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁיֵּשׁ בָּהּ דִּקְדּוּקֵי מִצְוֹת קַלּוֹת וַחֲמוּרוֹת, וְהִיא עַזָּה כַמָּוֶת וְקָשָׁה כִשְׁאוֹל קִנְאָתָהּ, לְפִי שֶׁאֵין לוֹמֵד אוֹתָהּ אֶלָּא מִי שֶׁאוֹהֵב הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל לִבּוֹ וּבְכָל נַפְשׁוֹ וּבְכָל מְאֹדוֹ, שֶׁנֶּאֱמַר: וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ (דברים ו, ה). The Israelites did not accept the Torah until the Holy One, blessed be He, arched the mountain over them like a vessel, as it is said: And they stood beneath the mountain (Exod. 19:17). R. Dimi the son of Hama stated that the Holy One, blessed be He, told Israel: If you accept the Torah, well and good; but if not, your grave will be there. If you should say that He arched the mountain over them because of the Written Law, isn’t it true that as soon as He said to them, “Will you accept the Torah?” they all responded, “We will do and hear,” because the Written Law was brief and required no striving and suffering, but rather He threatened them because of the Oral Law. After all, it contains the detailed explanations of the commandments, both simple and difficult, and it is as severe as death, and as jealous as Sheol. One does not study the Oral Law unless he loves the Holy One, blessed be He, with all his heart, with all his soul, and with all his might, as it is said: And thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might (Deut. 6:5).
וּמִנַּיִן אַתָּה לָמֵד שֶׁאֵין אַהֲבָה זוֹ אֶלָּא לְשׁוֹן תַּלְמוּד, רְאֵה מַה כְּתִיב אַחֲרָיו, וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ (דברים ו, ז). וְאֵי זֶה, זֶה תַלְמוּד שֶׁהוּא עַל הַלֵּב. הֱוֵי אוֹמֵר, וְשִׁנַּנְתָּם לְבָנֶיךָ, זוֹ תַלְמוּד שֶׁצָּרִיךְ שִׁנּוּן. Whence do you learn that this word love refers only to studying (the Oral Law). Observe what is written after this: And these words which I command thee this day shall be upon thy heart (ibid., v. 6). What words are alluded to here? The words of the Oral Law (Talmud), which are upon the heart. And Scripture says immediately thereafter: And thou shalt teach it to thy children. It is the Oral Law (Talmud) that must be taught.
לְלַמֶּדְךָ, שֶׁפָּרָשָׁה רִאשׁוֹנָה שֶׁבִּקְרִיאַת שְׁמַע אֵין בָּהּ פֵּרוּשׁ מַתַּן שְׂכָרָהּ בָּעוֹלָם הַזֶּה כְּמוֹ שֶׁכָּתוּב בְּפָרָשָׁה שְׁנִיָּה, וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ וְגוֹ' וְנָתַתִּי מְטַר אַרְצְכֶם, זֶה מַתַּן שְׂכַר עוֹסְקֵי מִצְוֹת (תּוֹרָה שֶׁבִּכְתָב) שֶׁאֵין עוֹסְקִין בְּתַלְמוּד. וּבְפָרָשָׁה We learn from these verses that the first part of the Shema (Deut. 6:4–9) does not mention a reward given in this world, while the second part does: And if ye shall hearken diligently unto My commandments which I command thee this day … I will give the rain of your land in its season (Deut. 11:13). This reward is given to those who perform the commandments (contained in the Written Law) even though they neglect the study of Talmud.
שְׁנִיָּה כְּתִיב בָּהּ, בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם (דברים ו, יג), וְלֹא כָתַב בְּכָל מְאֹדְכֶם, לְלַמֶּדְךָ, שֶׁכָּל מִי שֶׁאוֹהֵב עֹשֶׁר וְתַעֲנוּג, אֵינוֹ יָכוֹל לִלְמֹד תּוֹרָה שֶׁבְּעַל פֶּה, לְפִי שֶׁיֵּשׁ בָּהּ צַעַר גָּדוֹל וְנִדּוּד שֵׁנָה, וְיֵשׁ מְבַלֶּה וּמְנַבֵּל עַצְמוֹ עָלֶיהָ, לְפִיכָךְ מַתַּן שְׂכָרָהּ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל (ישעיה ט, א). The second part of the Shema contains the words With all thy heart, with all thy soul, but the words with all thy might are omitted. These words are omitted to inform us that anyone who loves material riches and earthly pleasures is incapable of studying the Oral Law. There is considerable anguish and sleeplessness in (store for him who does study) it; one wastes and neglects himself on its account. Therefore its reward is in the hereafter, as it is said: The people that walk in darkness have seen a great light (Isa. 9:1).
אוֹר גָּדוֹל, אוֹר שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן, שֶׁגְּנָזוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲמֵלֵי תוֹרָה שֶׁבְּעַל פֶּה בַּיּוֹם וּבַלַּיְלָה, שֶׁבִּזְכוּתָן הָעוֹלָם עוֹמֵד, שֶׁנֶּאֱמַר: כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (ירמיה לג, כה). אֵי זֶה הוּא בְרִית שֶׁנּוֹהֵג בַּיּוֹם וּבַלַּיְלָה, זוֹ תַּלְמוּד. וְכֵן הוּא אוֹמֵר, כֹּה אָמַר ה' אִם תָּפֵרוּ אֶת בְּרִיתִי הַיּוֹם וְאֶת בְּרִיתִי הַלָּיְלָה גַּם בְּרִיתִי תֻפַר אֶת דָּוִד עַבְדִּי וְגוֹ' (ירמיה לג, יט). וְאוֹמֵר: כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה (תהלים א, ב). The great light alludes to the light created on the first day of creation, which the Holy One, blessed be He, reserved for those who devote themselves to the study of the Oral Law day and night. It is as a consequence of their merit that the world endures, as it is said: Thus saith the Lord: If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth (Jer. 33:25). Which covenant applies to day and night? It is the covenant of the Oral Law, as it is said: Thus saith the Lord: If you can break My covenant with the day and My covenant with the night … then may also My covenant be broken with David, My servant (ibid., vv. 20–21), and it says elsewhere: His delight is in the law of the Lord, and in His Law doth he meditate day and night (Ps. 1:2).
וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא כָּרַת בְּרִית עִם יִשְׂרָאֵל, שֶׁלֹּא תִשָּׁכַח תּוֹרָה שֶׁבְּעַל פֶּה מִפִּיהֶם וּמִפִּי זַרְעָם עַד סוֹף כָּל הַדּוֹרוֹת, שֶׁנֶּאֱמַר: וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר ה' רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר שַׂמְתִּי בְּפִיךָ לֹא יָמוּשׁוּ וְגוֹ' (ישעיה נט, כא). וְלֹא כְתִיב מִמְּךָ, אֶלָּא מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ (ישעיה נט, כא). The Holy One, blessed be He, made a covenant with the Israelites that neither they nor their descendants, unto the last generation, would forget the Oral Law, as it is said: And as for Me this covenant with them, saith the Lord. My spirit that is upon thee, and My words that I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed (Isa. 59:21). It is not written in this verse “from thee,” but rather out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed.
וּלְפִיכָךְ קָבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי יְשִׁיבוֹת לְיִשְׂרָאֵל, שֶׁיִּהְיוּ הוֹגִין בַּתּוֹרָה יוֹמָם וָלַיְלָה וּמִתְקַבְּצִין שְׁתֵּי פְעָמִים בַּשָּׁנָה בַּאֲדָר וּבֶאֱלוּל מִכָּל הַמְּקוֹמוֹת וְנוֹשְׂאִין וְנוֹתְנִין בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה עַד שֶׁמַּעֲמִידִין דָּבָר עַל בֻּרְיוֹ וַהֲלָכָה לַאֲמִתָּהּ וּמְבִיאִין רְאָיָה מִן הַמִּקְרָא וּמִן הַמִּשְׁנָה וּמִן הַתַּלְמוּד, כְּדֵי שֶׁלֹּא יִכָּשְׁלוּ יִשְׂרָאֵל בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר: שָׁלוֹם רַב לְאוֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל (תהלים קיט, קסה). ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם (תהלים כט, יא). וְאוֹתָן שְׁתֵּי יְשִׁיבוֹת, לֹא רָאוּ שְׁבִי וְלֹא שְׁמַד וְלֹא שָׁלָל, וְהוֹצִיאָן הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּים עֶשְׂרֵה שָׁנָה קֹדֶם חֻרְבַּן יְרוּשָׁלַיִם, בְּתוֹרָתָן וּבְתַלְמוּדָם, שֶׁכָּךְ כְּתִיב: וְהִגְלָה אֶת כָּל יְרוּשָׁלַיִם וְאֶת כָּל הַשָּׂרִים וְאֵת כָּל גִּבּוֹרֵי הַחַיִל עֲשֶׂרֶת אֲלָפִים גּוֹלֶה וְכָל הֶחָרָשׁ וְהַמַּסְגֵּר וְלֹא נִשְׁאַר זוּלַת דַּלַּת עַם הָאָרֶץ (מלכים ב כד, יד). וְכִי מַה גְּבוּרָה יֵשׁ בִּבְנֵי אָדָם הַהוֹלְכִים בַּגּוֹלָה? אֶלָּא אֵלּוּ גִּבּוֹרֵי תוֹרָה, שֶׁכָּךְ נֶאֱמַר בָּהּ, עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה' (במדבר כא, יד). Therefore the Holy One, blessed be He, established two yeshivot (at Sura and Pumbeditha) for the Israelites where they studied the Torah day and night, and where they assembled from all parts of the world twice each year, in the months of Adar and Elul. They came together to “battle” the problems encountered in the Torah until they had resolved them and reached a definitive decision concerning them. They would adduce arguments from the Torah, the Mishnah, and the Talmud so that the Israelites might not sin against the law, as it is said: Great peace have they that love Thy law; and there is no sinning for them (Ps. 119:165). Scripture informs us: The Lord will give strength unto His people, the Lord will bless His people with peace (Ps. 29:11). Hence, these two yeshivot experienced neither captivity, persecution, nor pillage; and neither Greece nor Rome ever conquered them.6The author of this statement apparently believed that the academies in Babylon were established prior to Alexander the Great’s conquest of the Middle East and following the exile in the reign of Nebuchadnezzar. The Holy One, blessed be He, led the people out of Jerusalem with their Written and Oral Law twelve years before its destruction, as it is written: And he carried away all Jerusalem, and all the princes and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths; none remained save the poorest sort of people of the land (II Kings 24:14). Is there might among men being led into exile? These were the mighty ones in their knowledge of Torah, as is indicated in the verse: In the Book of the Wars of the Lord (Num. 21:14).
וּמִתּוֹכָן, הֶחָרָשׁ וְהַמַּסְגֵּר. חָרָשׁ, שֶׁבְּשָׁעָה שֶׁאֶחָד מֵהֶן מְדַבֵּר, נַעֲשׂוּ הַכֹּל כְּחֵרְשִׁין. מַסְגֵּר, כֵּיוָן שֶׁאֶחָד מֵהֶן סוֹגֵר דִּבְרֵי טֻמְאָה וְטָהֲרָה אוֹ אִסּוּר וְהֶתּר, אֵין בְּעוֹלָם שֶׁיָּכוֹל לִפְתֹּחַ לְטַהֵר וּלְהַתִּיר, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְנָתַתִּי מַפְתֵּחַ בֵּית דָּוִד עַל שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ (ישעיה כב, כב). What do the words craftsmen and smiths imply? The word “craftsmen” (haras) indicates that when one of them spoke, all the others were made speechless (haresin) by the power of his argument. The word “smiths” signifies that when one of them closed a case (playing on mesager, “smith,” and soger, “close”), on purity or impurity, prohibition or permission, no one in all the world was able to reopen the argument. This was in fulfillment of the verse And the key of the House of David will I lay upon his shoulder, and he shall open and none shall shut; and he shall shut and none shall open (Isa. 22:22).
וְאֶת אֵילֵי הָאָרֶץ לָקָח (יחזקאל יז, יג), אֵלּוּ חוֹרֵי יְהוּדָה וּבִנְיָמִן שֶׁעֲלֵיהֶן נֶאֱמַר, כֹּה אָמַר ה' וְגוֹ' כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן אַכִּיר אֶת גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה (ירמיה כד, ה). וּכְתִיב: (דניאל ט, יד) וַיִּשְׁקֹד ה' עַל הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי צַדִּיק ה' אֱלֹהֵינוּ, וְכִי מִשּׁוּם דְּצַדִּיק וַיִּשְׁקֹד ה' עַל הָרָעָה וַיָּבֵא אֶת הָרָעָה. אֶלָּא צְדָקָה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל שֶׁהִקְדִּים וְהִגְלָה אֶת גָּלוּת יְכָנְיָה לְגָלוּת צִדְקִיָּה, כְּדֵי שֶׁלֹּא תִּשְׁתַּכַּח מֵהֶן תּוֹרָה שֶׁבְּעַל פֶּה, וְיָשְׁבוּ בְּתוֹרָתָן בְּבָבֶל מִן אוֹתָהּ שָׁעָה עַד הַיּוֹם, וְלֹא שָׁלַט בָּהֶן לֹא אֱדוֹם וְלֹא יָוָן וְלֹא גָזְרוּ עֲלֵיהֶם שְׁמָד. וְאַף לִימוֹת הַמָּשִׁיחַ אֵין רוֹאִין חֶבְלוֹ שֶׁל מָשִׁיחַ, שֶׁנֶּאֱמַר: הוֹי צִיּוֹן הִמָּלְטִי (זכריה ב, יא), מֵאֱדוֹם וּמִיָּוָן וּמִגְּזֵרוֹתֵיהֶן. And the mighty of the land He took away (Ezek. 17:13). The mighty here alludes to the nobles of the tribes of Judah and Benjamin, concerning whom it is said: Thus saith the Lord, God of Israel: Like these good figs, so I regard the captives of Judah whom I have sent out of this place into the land of the Chaldeans for good (Jer. 24:5). And elsewhere it is written: And so the Lord hath hastened the evil and brought it upon us; for the Lord our God is righteous in all His works (Dan. 9:14). How can these verses be explained? After all, if the Holy One, blessed be He, is righteous, is it likely that He would hasten the evil and bring it upon us? This verse implies that the Holy One, blessed be He, performed a kindness for Israel by causing the exile of Jehoiachin to precede that of Zedekiah so that the Oral Law might not be forgotten by the Israelites. They resided in Babylon, with their Torah, from that day unto this, and neither Rome nor Greece has ruled them or forced them to convert. What is more, they will not be compelled to experience the trials that will befall mankind preceding the advent of the Messiah, as is said: O Zion, escape, thou that dwellest with the daughter of Babylon (Zech. 2:11). That is, they escaped the decrees imposed by Rome and Greece.
וּכְתִיב: חוּלִי וָגֹחִי בַּת צִיּוֹן כַּיּוֹלֵדָה כִּי עַתָּה תֵּצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה (מיכה ד, י), וְשָׁכַנְתִּי כְּתִיב. בַּשָּׂדֶה, שֶׁאַף עַל פִּי שֶׁאָדָם גּוֹלֶה בַשָּׂדֶה, שְׁכִינָתִי לֹא זָזָה מִמֵּךְ. וּבָאת עַד בָּבֶל שָׁם תִּנָּצְלִי שָׁם יִגְאָלֵךְ ה' מִכַּף אֹיְבָיִךְ (מיכה ד, י). שָׁם, לְלַמֶּדְךָ שֶׁמִּשָּׁם מַתְחֶלֶת הַגְּאֻלָּה וּמִשָּׁם עוֹלִין לִירוּשָׁלַיִם, שֶׁנֶּאֱמַר: וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן וְגוֹ' (עובדיה א, כא). אוֹתָהּ שָׁעָה, וְהָיְתָה לַה' הַמְּלוּכָה (עובדיה א, כא). וְכֵן יְהִי רָצוֹן. It is written in Scripture: Be in pain and labor to bring forth, O daughter of Zion, like a woman in travail; for now thou shalt go forth out of the city and shall dwell (ve-shakhant) in the field, and shalt come into Babylon; there shalt thou be rescued. There shall the Lord redeem thee from the hand of thine enemies (Micah 4:10). Ve-shakhant “(shall dwell) in the field” is written; even though Israel may be banished into the field, My Shekhinah7Reading ve-shakhant as shekhinati (my Shechinah). will not depart from you. And thou shalt come even into Babylon; there shalt thou be rescued (ibid.). The word there in this verse indicates that the redemption (of Israel) will commence there, and that from there they will ascend to Jerusalem, as it is said: And saviors shall come up on Mount Zion (Obad. 21). That shall be when the kingdom shall be the Lord’s (ibid.). So may be Your will.