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ShareSo here we are in America in precise fulfillment of Rabbi Chaim Volozhin’s prediction. Our exile is a clear and definite voyage, with every stop and station divinely chosen and pre-arranged. Let us contemplate what these two millennia-long travelogues are all about… We begin by analyzing the first instance of exile in our national history.
Strangers, Not Residents
וַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶֽת־יַעֲקֹ֔ב עַ֨ל־הַבְּרָכָ֔ה אֲשֶׁ֥ר בֵּרְכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַעֲקֹ֥ב אָחִֽי׃ וַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהׇרְגֶֽךָ׃ וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה׃ וְיָשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ׃ עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד׃
Now Esau harbored a grudge against Jacob because of the blessing which his father had given him, and Esau said to himself, “Let but the mourning period of my father come, and I will kill my brother Jacob.” When the words of her older son Esau were reported to Rebekah, she sent for her younger son Jacob and said to him, “Your brother Esau is consoling himself by planning to kill you. Now, my son, listen to me. Flee at once to Haran, to my brother Laban. Stay with him a while, until your brother’s fury subsides— until your brother’s anger against you subsides—and he forgets what you have done to him. Then I will fetch you from there. Let me not lose you both in one day!”
וַיִּשְׁלַ֨ח יַעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם׃ וַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָאֵחַ֖ר עַד־עָֽתָּה׃
Jacob sent messengers ahead to his brother Esau in the land of Seir, the country of Edom, and instructed them as follows, “Thus shall you say, ‘To my lord Esau, thus says your servant Jacob:-b I stayed with Laban and remained until now;
וַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר ׀ יִהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֙רֶץ֙ לֹ֣א לָהֶ֔ם וַעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה׃
And He said to Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years;
וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה לָג֣וּר בָּאָ֘רֶץ֮ בָּ֒אנוּ֒ כִּי־אֵ֣ין מִרְעֶ֗ה לַצֹּאן֙ אֲשֶׁ֣ר לַעֲבָדֶ֔יךָ כִּֽי־כָבֵ֥ד הָרָעָ֖ב בְּאֶ֣רֶץ כְּנָ֑עַן וְעַתָּ֛ה יֵֽשְׁבוּ־נָ֥א עֲבָדֶ֖יךָ בְּאֶ֥רֶץ גֹּֽשֶׁן׃
We have come,” they told Pharaoh, “to sojourn in this land, for there is no pasture for your servants’ flocks, the famine being severe in the land of Canaan. Pray, then, let your servants stay in the region of Goshen.”
לפניו. קֹדֶם שֶׁיַּגִּיַע לְשָׁם. וּמִדְרַשׁ אַגָּדָה לְהוֹרוֹת לְפָנָיו – לְתַקֵּן לוֹ בֵּית תַּלְמוּד שֶׁמִּשָּׁם תֵּצֵא הוֹרָאָה:
לפניו BEFORE HIM — means before he should arrive there. A Midrashic comment is: להורת לפניו (in the sense of, “that there might be teaching before him”) — to establish for him a House of Study from which Teaching (הוראה or תורה) might go forth (Genesis Rabbah 95:3).
יִשְׁגּ֤וּ צֹאנִי֙ בְּכׇל־הֶ֣הָרִ֔ים וְעַ֖ל כׇּל־גִּבְעָ֣ה רָמָ֑ה וְעַ֨ל כׇּל־פְּנֵ֤י הָאָ֙רֶץ֙ נָפֹ֣צוּ צֹאנִ֔י וְאֵ֥ין דּוֹרֵ֖שׁ וְאֵ֥ין מְבַקֵּֽשׁ׃
My sheep stray through all the mountains and over every lofty hill; My flock is scattered all over the face of the earth, with none to take thought of them and none to seek them.
וַיֹּ֗אמֶר רָאִ֤יתִי אֶת־כׇּל־יִשְׂרָאֵל֙ נְפֹצִ֣ים אֶל־הֶהָרִ֔ים כַּצֹּ֕אן אֲשֶׁ֥ר אֵין־לָהֶ֖ם רֹעֶ֑ה וַיֹּ֤אמֶר יקוק לֹֽא־אֲדֹנִ֣ים לָאֵ֔לֶּה יָשׁ֥וּבוּ אִישׁ־לְבֵית֖וֹ בְּשָׁלֽוֹם׃
Then he said, “I saw all Israel scattered over the hills like sheep without a shepherd; and the LORD said, ‘These have no master; let everyone return to his home in safety.’”
הִנֵּ֣ה ׀ יָמִ֣ים בָּאִ֗ים נְאֻם֙ אדושם יקוק וְהִשְׁלַחְתִּ֥י רָעָ֖ב בָּאָ֑רֶץ לֹא־רָעָ֤ב לַלֶּ֙חֶם֙ וְלֹֽא־צָמָ֣א לַמַּ֔יִם כִּ֣י אִם־לִשְׁמֹ֔עַ אֵ֖ת דִּבְרֵ֥י יקוק׃
A time is coming—declares my Lord GOD—when I will send a famine upon the land: not a hunger for bread or a thirst for water, but for hearing the words of the LORD.
וַיֵּ֧שֶׁב יִשְׂרָאֵ֛ל בְּאֶ֥רֶץ מִצְרַ֖יִם בְּאֶ֣רֶץ גֹּ֑שֶׁן וַיֵּאָחֲז֣וּ בָ֔הּ וַיִּפְר֥וּ וַיִּרְבּ֖וּ מְאֹֽד׃
Thus Israel settled in the country of Egypt, in the region of Goshen; they acquired holdings in it, and were fertile and increased greatly.
ויאחזו בה. שקנו שם אחזה:
AND THEY GOT THEM POSSESSIONS THEREIN. They bought property with title.
Not content with the land that Josef had given them, they bought more and more land.
וישב ישראל בארץ גושן וגו'. כל פסוק זה באשמת בני ישראל הוא מדבר כי הקב״ה גזר עליהם כי גר יהיה זרעך,והמה בקשו להיות חושבים במקום שנגזר עליהם גרות, כמו שדרשו אצל יעקב וישב יעקב ביקש לישב בשלוה קפצה עליו רגזו של יוסף כו', הפסוק מאשימם על ישיבה זו שבקשו אחוזה בארץ לא להם, ולא כך אמרו אל פרעה לגור בארץ באנו, מלמד שמתחלה לא ירדו להשתקע שמה אלא לגור כמדייר בי דיירא ועכשיו חזרו מדבריהם, וכל כך נשתקעו שמה עד שלא רצו לצאת ממצרים, עד שהוצרך הקב״ה להוציאם משם ביד חזקה, ואותן שלא רצו לצאת מתו בשלשת ימי אפילה.
...an indication that they were no longer regarding themselves as aliens who were sojourning in Egypt, but as permanent residents.
וַיִּשְׁלַ֨ח יַעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם׃ וַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָאֵחַ֖ר עַד־עָֽתָּה׃
Jacob sent messengers ahead to his brother Esau in the land of Seir, the country of Edom, and instructed them as follows, “Thus shall you say, ‘To my lord Esau, thus says your servant Jacob:-b I stayed with Laban and remained until now;
גרתי. לֹא נַעֲשֵׂיתִי שַׂר וְחָשׁוּב אֶלָּא גֵּר, אֵינְךָ כְּדַאי לִשְׂנֹא אוֹתִי עַל בִּרְכַּת אָבִיךָ שֶׁבֵּרְכַנִי הֱוֵה גְבִיר לְאַחֶיךָ, שֶׁהֲרֵי לֹא נִתְקַיְּמָה בִי. דָּ"אַ גַּרְתִּי בְּגִימַטְרִיָּא תרי"ג, כְּלוֹמַר, עִם לָבָן גַּרְתִּי וְתַרְיַ"ג מִצְוֹת שָׁמַרְתִּי וְלֹא לָמַדְתִּי מִמַּעֲשָׂיו הָרָעִים:
גרתי I HAVE SOJOURNED — I have become neither a prince nor other person of importance but merely a sojourner. It is not worth your while to hate me on account of the blessing of your father who blessed me (27:29) “Be master over thy brethren”, for it has not been fulfilled in me (Tanchuma Yashan 1:8:5). Another explanation: the word גרתי has the numerical value of 613 - תרי״ג - it is as much as to say, “Though I have sojourned with Laban, the wicked, I have observed the תרי״ג מצות, the 613 Divine Commandments, and I have learned naught of his evil ways.
Thorns in Their Eyes
וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃
But the more they were oppressed, the more they increased and spread out, so that the [Egyptians] came to dread the Israelites.
וַיֵּ֧שֶׁב יִשְׂרָאֵ֛ל בְּאֶ֥רֶץ מִצְרַ֖יִם בְּאֶ֣רֶץ גֹּ֑שֶׁן וַיֵּאָחֲז֣וּ בָ֔הּ וַיִּפְר֥וּ וַיִּרְבּ֖וּ מְאֹֽד׃
Thus Israel settled in the country of Egypt, in the region of Goshen; they acquired holdings in it, and were fertile and increased greatly.
וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃
But the more they were oppressed, the more they increased and spread out, so that the [Egyptians] came to dread the Israelites.
וְכַאֲשֶׁר יְעַנּוּ אוֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ כֵּן רַבּוּ וְכֵן פָּרְצוּ מִיבְּעֵי לֵיהּ אָמַר רֵישׁ לָקִישׁ רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל מְלַמֵּד שֶׁהָיוּ דּוֹמִין בְּעֵינֵיהֶם כְּקוֹצִים
The next verse states: “But the more they afflicted him, the more he would multiply and the more he would spread about” (Exodus 1:12). The Gemara comments: It should have stated: The more they multiplied and the more they spread about, in the past tense. Reish Lakish says: Divine inspiration proclaimed to the Egyptians: As long as this nation is afflicted, the more he will multiply and the more he will spread about. As the verse states: “And they became disgusted [vayyakutzu] due to the children of Israel.” The Gemara explains: This teaches that the Jewish people appeared in their eyes like thorns [kotzim].
ויקוצו היה דומה להן - כאילו עיניהם וגופם מלאים קוצים בראותם את ישראל פרים ורבים:
It was like their eyes and body were filled with thorns when the Children of Israelincrease....
וַיֵּרֶד מִצְרַיְמָה – אָנוּס עַל פִּי הַדִּבּוּר.
"And he went down to Egypt" - helpless on account of the word [in which God told Avraham that his descendants would have to go into exile].
וַיָּגָר שָׁם. מְלַמֵּד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם.
"And he resided there" - [this] teaches that Ya'akov, our father, didn't go down to settle in Egypt, but rather [only] to reside there, as it is stated.
(טו) וְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹמְדִֽים׃
(15) You shall make the planks for the Tabernacle of acacia wood, upright.
א) הטעם שעשה יעקב כן, דלכאורה היה יכול לצוות שיקחו אתם ממצרים עצי שטים אם במדבר לא יקבלום. וגם ל"ל לקחת בבאר שבע מה שנטע אברהם, והלא יכול לקחתם ממקום מגוריו. ביארתי לעיל בחידושי לפרשת ויגש [מ"ו פ"א] דהיה כאן ענין פסיכולוגי, כי רואים אנחנו שה' אמר לו שם: אל תירא מרדה מצרימה אנכי ארד אתך מצרימה ואנכי אעלך גם עלה, ומוכח שהיה יעקב אבינו ירא שמא ח"ו ישתקעו בניו במצרים, וידע שבכדי למנוע את זה לא יספיק מה שימסור להם סימן בעל פה "פקוד יפקוד אלקים אתכם", אלא שהם יצטרכו לדבר ממשי שיעמוד כנגד עיניהם ויזכירם בכל עת על הגאולה המובטחת, ולפיכך הביא להם עצי שטים, ומעכשיו תהיה המסורת בזה הלשון: "הלא תראה שנפקד עוד, כי הלוא כאן הם העצים שממנו נבנה את המשכן לכשנגאל", והיינו מצוה ממשית מעשית, ועיי"ש שביארתי שזהו מעלת אמירת הקרבנות בזמן שאין בית המקדש קיים.
(a) Why did Yaakov do this? Seemingly, he could have commanded his sons to take acacia wood with them from Egypt, in case they could not obtain it in the Wilderness. And why did he need to take the trees that Avraham had planted in Be'er Sheva? Could he not have taken them from the place where he lived? I explained earlier, in my comments on Parashas Vayigash [46:1], that there was a psychological matter here. For we see that Hashem told him there, "Do not fear descending to Egypt… I will descend with you to Egypt, and I will also surely bring you up." This proves that Yaakov Avinu was afraid that perhaps, G-d forbid, his children would become settled in Egypt. He knew that to prevent this, it would not be enough to hand them a sign by word of mouth, "G-d will surely remember you" [Bereishis 50:24]. Rather, they would need something tangible that would stand before their eyes and remind them at all times of the promised redemption. Therefore he brought them acacia wood, and from then on the tradition would be passed down in these words: "Don't you see that we will yet be remembered? For here are the very trees from which we will build the Mishkan when we are redeemed." This was a concrete, practical mitzvah. See there, where I explained that this is the value of reciting the korbanos at a time when the Beis HaMikdash is not standing. [Emes L’Yaakov, Inyunim B’Mikra Al HaTorah,Parshas Terumah 26:15 (pages 329-330)]
וזה ויגר שם מלמד שלא ירד יעקב אבינו להשתקע אלא לגור שם, פירוש, מלמד לדורות בכל גלות וגלות ההנהגה, שידעון, שלא ירדו להשתקע רק לגור עד בוא קץ הימין ויהיו נחשבים בעיני עצמם לא כאזרחים. וכן צוה יוסף פקד יפקד. וכן כל השבטים, שבזה הניחו שרש גדול בלבב ישראל... ומזה למדו גדולי האומה ובראשם עזרא ואנשי כנה"ג, שגדרו וסיגו האומה בי"ח דבר, להבדל מן הגוים בכל דרכיהם, שידעון ישראל כי הוא אכסנאי וגר בארץ נכריה והוא כשתילי זיתים, שאינו מתערב עם הרכבה אחרת.
I will not despise them. This matter can be explained as follows: Let us examine something about the ways of the Heavenly Hashgachah, at least what is comprehendible to us. When the Heavenly Wisdom decreed that the people of Israel would have to wander in foreign lands for very many years, many methods and strategies were considered so that Israel would remain in existence as a nation and not assimilate into the gentile nations. The nation’s spiritual giants were well aware of this, and made fences and restrictions with which the nation could exist in the crash of the ocean’s waves and not sink into the stormy, torrential abyss. Therefore, Yaakov commanded in no uncertain terms to be buried in the land of Canaan, so that Israel would know who their nation’s forefathers are, and that their lineage is in the land of Canaan. In this way a natural connection was embedded in his descendants’ soul to yearn for their forefather’s land and to consider themselves as strangers in foreign lands. The nation’s Torah giants learned from this, and led by Ezra and the men of the Great Assembly, they restricted the nation in eighteen matters to separate them from the ways of the gentile nations. The people of Israel would know they are guests and strangers in a strange land; they are like shoots of the olive tree that cannot be grafted unto any other tree.
אמר להם אידין מתקרי חכים אמרו ליה איזהו חכם הרואה את הנולד.
Alexander said to the Elders: Who is truly worthy of being called wise? They said to him, citing a tradition (see Avot 2:9): Who is the wise person? The one who sees and anticipates the consequences of his behavior.
Longing to Return
(כב) וַתֵּ֣לֶד בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ גֵּרְשֹׁ֑ם כִּ֣י אָמַ֔ר גֵּ֣ר הָיִ֔יתִי בְּאֶ֖רֶץ נׇכְרִיָּֽה׃ {פ}
(22) She bore a son whom he named Gershom, for he said, “I have been a stranger in a foreign land.”
בארץ נכריה - שכך משמע גרשום גר שם בארץ רחוקה.
בארץ נכריה. The meaning of the name Gershom, i.e. a stranger in a distant land.
כל הימים לשוב אליהם ולהושיעם, ומדין היתה ארץ נכריה בעירו, וישיבתו שם כגרות וטלטול:
All his life, he longed to return to his people in Egypt and save them.
(א) וַיֹּ֤אמֶר יקוק אֶל־מֹשֶׁ֔ה עַתָּ֣ה תִרְאֶ֔ה אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה לְפַרְעֹ֑ה כִּ֣י בְיָ֤ד חֲזָקָה֙ יְשַׁלְּחֵ֔ם וּבְיָ֣ד חֲזָקָ֔ה יְגָרְשֵׁ֖ם מֵאַרְצֽוֹ׃ {ס}
(1) Then the LORD said to Moses, “You shall soon see what I will do to Pharaoh: he shall let them go because of a greater might; indeed, because of a greater might he shall drive them from his land.”
וּמִפְּנֵי חֲטָאֵֽינוּ גָּלִֽינוּ מֵאַרְצֵֽנוּ וְנִתְרַחַֽקְנוּ מֵעַל אַדְמָתֵֽנוּ.
But because of our sins, we were exiled from our land, and driven far away from our soil.
(סד) וֶהֱפִֽיצְךָ֤ יקוק בְּכׇל־הָ֣עַמִּ֔ים מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֣ה הָאָ֑רֶץ וְעָבַ֨דְתָּ שָּׁ֜ם אֱלֹקִ֣ים אֲחֵרִ֗ים אֲשֶׁ֧ר לֹא־יָדַ֛עְתָּ אַתָּ֥ה וַאֲבֹתֶ֖יךָ עֵ֥ץ וָאָֽבֶן׃
(64) The LORD will scatter you among all the peoples from one end of the earth to the other, and there you shall serve other gods, wood and stone, whom neither you nor your ancestors have experienced.
וְאָמַר רַבִּי אֶלְעָזָר: לֹא הִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לְבֵין הָאוּמּוֹת אֶלָּא כְּדֵי שֶׁיִּתּוֹסְפוּ עֲלֵיהֶם גֵּרִים, שֶׁנֶּאֱמַר: ״וּזְרַעְתִּיהָ לִי בָּאָרֶץ״. כְּלוּם אָדָם זוֹרֵעַ סְאָה אֶלָּא לְהַכְנִיס כַּמָּה כּוֹרִין.
And Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them, as it is stated: “And I will sow her to Me in the land” (Hosea 2:25). Does a person sow a se’a of grain for any reason other than to bring in several kor of grain during the harvest? So too, the exile is to enable converts from the nations to join the Jewish people.
״מִתְרַפֵּס בְּרַצֵּי כָסֶף״ — שֶׁפּוֹשְׁטִין יָד לְקַבֵּל מָמוֹן, וְאֵין עוֹשִׂין רְצוֹן בְּעָלִים. ״פִּיזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּן״ — מִי גָּרַם לָהֶם לְיִשְׂרָאֵל שֶׁיִּתְפַּזְּרוּ לְבֵין אוּמּוֹת הָעוֹלָם? קְרִיבוֹת שֶׁהָיוּ חֲפֵצִין בָּהֶן.
“Everyone submitting himself with pieces of silver,” means that the officials of Rome open their hands to receive money as bribes or taxes, but actually they do not perform the will of their masters, as they cannot be trusted even in this regard. “He has scattered the peoples who delight in war”; what caused the Jewish people to be scattered among the nations of the world? The intimacies that they desired with them. Their exile among the nations was caused by their attraction to the customs and behavior of gentiles.
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See Why Us? Reflections on the Cause of Anti-Semitism by Rabbi Finkel, page 25.
(כה) היה יהודי! היה יהודי נאמן, התאמץ למלאות תעודת רעיון יהודי נאמן במלוא התורה הנוסדה על צדק ואהבה, למען יכבדוך בעבור זה יען כי יהודי.
(25) Be a Jew; be it really and truly; endeavor to attain to the ideal of the true Jew in fulfillment of the law of justice, righteousness, and love, then will you be respected, not in spite of the fact that you are a Jew, but because of it;
Sanctifying G-d’s Name
(ג) וַיֹּ֥אמֶר לִ֖י עַבְדִּי־אָ֑תָּה יִשְׂרָאֵ֕ל אֲשֶׁר־בְּךָ֖ אֶתְפָּאָֽר׃
(3) And He said to me, “You are My servant,Israel in whom I glory.”
א. ויאהב את כל הבריות אפילו גויים.
and he shall love people, even non-Jews
A person should first sanctify G-d’s Name before other Jews by teaching them the proper way and from there he should proceed to the next level, to sanctify His Name before the nations (see Michtav Me’Eliyahu volume 3, page 118).
No Rest Among the Nations
(סה) וּבַגּוֹיִ֤ם הָהֵם֙ לֹ֣א תַרְגִּ֔יעַ וְלֹא־יִהְיֶ֥ה מָנ֖וֹחַ לְכַף־רַגְלֶ֑ךָ וְנָתַן֩ יקוק לְךָ֥ שָׁם֙ לֵ֣ב רַגָּ֔ז וְכִלְי֥וֹן עֵינַ֖יִם וְדַאֲב֥וֹן נָֽפֶשׁ׃
(65) Yet even among those nations you shall find no peace, nor shall your foot find a place to rest. The LORD will give you there an anguished heart and eyes that pine and a despondent spirit.
וישקהו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, הֲלָכָה הִיא בְּיָדוּעַ שֶׁעֵשָׂו שׂוֹנֵא לְיַעֲקֹב.
וישקהו AND HE KISSED HIM — R Simeon the son of Johai said: Is it not well-known that Esau hated Jacob?
(ח) כְּשֶׁמֵּת יוֹסֵף הֵפֵרוּ בְּרִית מִילָה, אָמְרוּ נִהְיֶה כַּמִּצְרִים... וְכֵיוָן שֶׁעָשׂוּ כֵן, הָפַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא הָאַהֲבָה שֶׁהָיוּ הַמִּצְרִיִּים אוֹהֲבִין אוֹתָן, לְשִׂנְאָה.
(8) When Yosef died they stopped performing circumcision; they said: Let us be like the Egyptians... And when they did this [stopped observing circumcision], God converted the love of the Egyptians for them into hatred.
(כב) בֶּן בַּג בַּג אוֹמֵר, הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ. וּבָהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בָהּ, וּמִנַּהּ לֹא תָזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה:
(22) Ben Bag Bag said: Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.
(ט) כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב׃
(9) As I see them from the mountain tops,Gaze on them from the heights,There is a people that dwells apart,Not reckoned among the nations,
חייך תלאים לך. עַל הַסָּפֵק, כָּל סָפֵק קָרוּי תָּלוּי, שֶׁמָּא אָמוּת הַיּוֹם בַּחֶרֶב הַבָּאָה עָלֵינוּ. וְרַבּוֹתֵינוּ דָרְשׁוּ זֶה הַלּוֹקֵחַ תְּבוּאָה מִן הַשּׁוּק:
חייך תלאים לך THY LIFE SHALL HANG BEFORE THEE — because of uncertainty. — Anything that is uncertain may be termed תלוי (“hanging”); You will always be saying: “Perhaps I shall die to-day through the sword that is coming upon us”. — Our Rabbis interpreted this to refer to one who is obliged to buy produce in the market (who does not possess any of his own),
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In exile Jews will not be sure of safety from violence.
אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא אֵין פּוּרְעָנוּת בָּאָה לָעוֹלָם אֶלָּא בִּשְׁבִיל יִשְׂרָאֵל שֶׁנֶּאֱמַר הִכְרַתִּי גוֹיִם נָשַׁמּוּ פִּנּוֹתָם הֶחֱרַבְתִּי חוּצוֹתָם וּכְתִיב אָמַרְתִּי אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר
Rabbi Elazar bar Avina said: Calamity befalls the world only due to the sins of the Jewish people, as it is stated: “I have cut off nations, their corners are desolate; I have made their streets waste” (Zephaniah 3:6), and it is written: “I said: Surely you will fear Me, you will receive correction” (Zephaniah 3:7). This indicates that other nations were punished so that the Jewish people would mend their ways.
ואני אקשה. מֵאַחַר שֶׁהִרְשִׁיעַ וְהִתְרִיס כְּנֶגְדִּי, וְגָלוּי לְפָנַי שֶׁאֵין נַחַת רוּחַ בָּאֻמּוֹת לָתֵת לֵב שָׁלֵם לָשׁוּב, טוֹב שֶׁיִּתְקַשֶּׁה לִבּוֹ, לְמַעַן הַרְבּוֹת בּוֹ אוֹתוֹתַי, וְתַכִּירוּ אַתֶּם אֶת גְּבוּרָתִי. וְכֵן מִדָּתוֹ שֶׁל הַקָּבָּ"ה, מֵבִיא פֻּרְעָנוּת עַל הָאֻמּוֹת כְּדֵי שֶׁיִּשְׁמְעוּ יִשְׂרָאֵל וְיִירְאוּ, שֶׁנֶּאֱ' "הִכְרַתִּי גוֹיִם נָשַׁמּוּ פִּנּוֹתָם … אָמַרְתִּי אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר" (צפניה ג'); וְאַעַפִּ"כֵ בְּחָמֵשׁ מַכּוֹת הָרִאשׁוֹנוֹת לֹא נֶאֱמַר וַיְחַזֵּק יקוק אֶת לֵב פַּרְעֹה, אֶלָּא וַיֶּחֱזַק לֵב פַּרְעֹה (תנחומא):
ואני אקשה AND I WILL ALLOW [PHARAOH’S HEART] TO HARDEN — Since he has wickedly resisted Me, and it is manifest to Me that the heathen nations find no spiritual satisfaction in setting their whole heart to return to Me penitently, it is better that his heart should be hardened in order that My signs may be multiplied against him so that ye may recognise My divine power. Such, indeed, is the method of the Holy One, blessed be He: He brings punishment upon the nations so that Israel may hear of it and fear Him, as it is said, (Zephaniah 3:6, 3:7) “I have cut off nations, their corners are desolate etc. … I said: Surely thou wilt fear Me, thou wilt receive correction” (cf. Yevamot 63a). Nevertheless, in the case of the first five plagues it is not stated, “The Lord hardened Pharaoh’s heart” but “Pharaoh’s heart was hardened” (Midrash Tanchuma, Vaera 3).
ולא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכולן ערבים זה בזה
The Gemara asks: And are descendants not punished for the sins of their ancestors unless they adopt their behavior? But isn’t it written: “And they shall stumble one upon another” (Leviticus 26:37)? This verse is homiletically interpreted to mean that the Jewish people shall stumble, one due to the iniquity of another, i.e., they are punished for each other’s sins, which teaches that all Jews are considered guarantors, i.e., responsible, for one another.
איש באחיו - איש בשביל אחיו:
וכל עבירות שבתורה מכל העולם לא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכל ישראל ערבים זה בזה
The Gemara asks: And with regard to all of the other transgressions in the Torah, is punishment not exacted from the entire world? But isn’t it written: “And they shall stumble one upon another” (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, one due to the iniquity of another, which teaches that the entire Jewish people are considered guarantors for one another. Apparently, any transgression makes the entire world liable to be punished.
רַבִּי לְטַעְמֵיהּ דַּאֲמַר רַבִּי אֵין פּוּרְעָנוּת בָּא לָעוֹלָם אֶלָּא בִּשְׁבִיל עַמֵּי הָאָרֶץ.
Commenting on Rabbi Yehuda HaNasi’s opinion, the Gemara notes that Rabbi Yehuda HaNasi conformed to his standard line of reasoning, as Rabbi Yehuda HaNasi says: Suffering comes to the world only due to ignoramuses.
(ו) וּשְׁמַרְתֶּם֮ וַעֲשִׂיתֶם֒ כִּ֣י הִ֤וא חׇכְמַתְכֶם֙ וּבִ֣ינַתְכֶ֔ם לְעֵינֵ֖י הָעַמִּ֑ים אֲשֶׁ֣ר יִשְׁמְע֗וּן אֵ֚ת כׇּל־הַחֻקִּ֣ים הָאֵ֔לֶּה וְאָמְר֗וּ רַ֚ק עַם־חָכָ֣ם וְנָב֔וֹן הַגּ֥וֹי הַגָּד֖וֹל הַזֶּֽה׃
(6) Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.”
The Antidote: Holiness
(כו) וִהְיִ֤יתֶם לִי֙ קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אֲנִ֣י יקוק וָאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים לִהְי֥וֹת לִֽי׃
(26) You shall be holy to Me, for I the LORD am holy, and I have set you apart from other peoples to be Mine.
(ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃
(6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”
(ו) כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַיקוק אֱלֹקֶ֑יךָ בְּךָ֞ בָּחַ֣ר ׀ יקוק אֱלֹקֶ֗יךָ לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃
(6) For you are a people consecrated to the LORD your God: of all the peoples on earth the LORD your God chose you to be His treasured people.
(ד) שְׁמַ֖ע יִשְׂרָאֵ֑ל יקוק אֱלֹקֵ֖ינוּ יקוק ׀ אֶחָֽד׃
(4) Hear, O Israel! The LORD is our God, the LORD alone.
(כג) וּמִ֤י כְעַמְּךָ֙ כְּיִשְׂרָאֵ֔ל גּ֥וֹי אֶחָ֖ד בָּאָ֑רֶץ אֲשֶׁ֣ר הָלְכֽוּ־אֱ֠לֹקִ֠ים לִפְדּֽוֹת־ל֨וֹ לְעָ֜ם וְלָשׂ֧וּם ל֣וֹ שֵׁ֗ם וְלַעֲשׂ֨וֹת לָכֶ֜ם הַגְּדוּלָּ֤ה וְנֹֽרָאוֹת֙ לְאַרְצֶ֔ךָ מִפְּנֵ֣י עַמְּךָ֗ אֲשֶׁ֨ר פָּדִ֤יתָ לְּךָ֙ מִמִּצְרַ֔יִם גּוֹיִ֖ם וֵֽאלֹקָֽיו׃
(23) And who is like Your people Israel, a unique nation on earth, whom God went and redeemed as His people, winning renown for Himself and doing great and marvelous deeds for them [and] for Your land—[driving out] nations and their gods before Your people, whom You redeemed for Yourself from Egypt.
(א) אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ.
(ג) קׇשְׁרֵ֥ם עַל־אֶצְבְּעֹתֶ֑יךָ כׇּ֝תְבֵ֗ם עַל־ל֥וּחַ לִבֶּֽךָ׃
(3) Bind them on your fingers;Write them on the tablet of your mind.
Staying Holy
קדשים תהיו. הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת.
קדשים תהיו YE SHALL BE HOLY — This means, keep aloof from the forbidden sexual relations.
Regarding the definition of arayos, see Sapirstein Edition Rashi, Vayikra, page 226, note 3
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לְיִשְׂרָאֵל, בָּנַי כְּשֵׁם שֶׁאֲנִי פָּרוּשׁ כָּךְ תִּהְיוּ פְּרוּשִׁים, כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ כָּךְ תִּהְיוּ קְדוֹשִׁים, הֲדָא הוּא דִכְתִיב: קְדוֹשִׁים תִּהְיוּ.
The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)
(ב) כִּ֤י לֶ֣קַח ט֭וֹב נָתַ֣תִּי לָכֶ֑ם תּ֝וֹרָתִ֗י אַֽל־תַּעֲזֹֽבוּ׃
(2) For I give you good instruction;Do not forsake my teaching.
(ב) כֹּ֣ה ׀ אָמַ֣ר יקוק אֶל־דֶּ֤רֶךְ הַגּוֹיִם֙ אַל־תִּלְמָ֔דוּ וּמֵאֹת֥וֹת הַשָּׁמַ֖יִם אַל־תֵּחָ֑תּוּ כִּי־יֵחַ֥תּוּ הַגּוֹיִ֖ם מֵהֵֽמָּה׃
(2) Thus said the LORD:Do not learn to go the way of the nations,And do not be dismayed by portents in the sky;Let the nations be dismayed by them!
ואבדל אתכם מן העמים להיות לי. אִם אַתֶּם מֻבְדָּלִים מֵהֶם הֲרֵי אַתֶּם שֶׁלִּי, וְאִם לָאו הֲרֵי אַתֶּם שֶׁל נְבוּכַדְנֶאצַּר וַחֲבֵרָיו; רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם נַפְשִׁי קָצָה בִּבְשַׂר חֲזִיר, אִי אֶפְשִׁי לִלְבֹּשׁ כִּלְאַיִם, אֲבָל יֹאמַר אֶפְשִׁי וּמָה אֶעֱשֶׂה וְאָבִי שֶׁבַּשָּׁמַיִם גָּזַר עָלַי? תַּ"ל וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי, שֶׁתְּהֵא הַבְדָּלַתְכֶם מֵהֶם לִשְׁמִי — פּוֹרֵשׁ מִן הָעֲבֵרָה וּמְקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמָיִם (ספרא):
ואבדל אתכם מן העמים להיות לי AND I HAVE SEPARATED YOU FROM THE PEOPLES THAT YOU SHOULD BE MINE — If you hold yourselves apart from them then you will be Mine, but if not, you belong to (become subject to) Nebuchadnezzar and others like him.
(ג) כְּמַעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַעֲשׂ֑וּ וּכְמַעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֙מָּה֙ לֹ֣א תַעֲשׂ֔וּ וּבְחֻקֹּתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ׃
(3) You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws.
ובחקתיהם לא תלכו. מַה הִנִּיחַ הַכָּתוּב שֶׁלֹּא אָמַר? אֶלָּא אֵלּוּ נִימוֹסוֹת שֶׁלָּהֶן — דְּבָרִים הַחֲקוּקִין לָהֶם — כְּגוֹן טַרְטִיָּאוֹת וְאִצְטַדִיָּאוֹת, רַבִּי מֵאִיר אוֹמֵר, אֵלּוּ דַּרְכֵי הָאֱמוֹרִי שֶׁמָּנוּ חֲכָמִים (שם):
ובחקתיהם לא תלכו NEITHER SHALL YE WALK IN THEIR ORDINANCES — What has Scripture left unsaid when it spoke of the deeds of the Egyptians and Canaanites that it felt compelled to add ובחקתיהם לא תלכו But by these latter words it refers to their social customs — things which have assumed for them the character of a law as, for instance, the frequenting of theaters and race-courses. Rabbi Meir, however, said: These (חקתיהם) refer to the "ways of the Amorites" (superstitious practices) which our Rabbis have enumerated (Shabbat 67a; Sifra, Acharei Mot, Section 8 8; cf. also Tosefta Shabbat 7).
אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל...
Rab Judah said in Rab's name: One should never [intentionally] bring himself to the test, since David king of Israel did so, and fell.
מכאן א"ר פנחס בן יאיר תורה מביאה לידי זהירות זהירות מביאה לידי זריזות זריזות מביאה לידי נקיות נקיות מביאה לידי פרישות פרישות מביאה לידי טהרה טהרה מביאה לידי חסידות חסידות מביאה לידי ענוה ענוה מביאה לידי יראת חטא יראת חטא מביאה לידי קדושה קדושה מביאה לידי רוח הקודש רוח הקודש מביאה לידי תחיית המתים וחסידות גדולה מכולן שנאמר (תהלים פט, כ) אז דברת בחזון לחסידיך
From here Rabbi Pineḥas ben Ya’ir would say: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. And piety is greater than all of them, as it is stated: “Then You did speak in a vision to Your pious ones” (Psalms 89:20).
“Engaging in an appropriate level of physical exertion is a necessity for good health. Turning exercise into a ‘sport’ can be helpful in making a rather dreary and boring workout enjoyable and thus more likely to happen. So far, so good. But when a person gets involved in sports, with animated analysis and discussion about teams and players, strategies and emotional highs, he has crossed over into a culture that is alien to us” [Ben Torah For Life, pages 89-94 (Eshel Publications)].
“If Jews make themselves holy, then – as this verse guarantees – G-d will separate us from the nations to be His. What will happen if we do not sanctify ourselves? Then the nations will separate us from their midst – for persecution and expulsion, G-d forbid!” [See Why Us? Reflections on the Cause of Anti-Semitism by Rabbi Avraham Yaakov Finkel, page 35. As for why the nations of the world hate us, see ArtScroll Shabbos 89a, note 41]
(ז) אָמַ֜רְתִּי אַךְ־תִּֽירְאִ֤י אוֹתִי֙ תִּקְחִ֣י מוּסָ֔ר וְלֹֽא־יִכָּרֵ֣ת מְעוֹנָ֔הּ כֹּ֥ל אֲשֶׁר־פָּקַ֖דְתִּי עָלֶ֑יהָ אָכֵן֙ הִשְׁכִּ֣ימוּ הִשְׁחִ֔יתוּ כֹּ֖ל עֲלִילוֹתָֽם׃
(7) And I thought that she would fear Me,Would learn a lesson,And that the punishment I brought on themWould not be lost on her.-eInstead, all the more eagerlyThey have practiced corruption in all their deeds.
When the Exile Ends
(א) וַיִּשְׁמַ֗ע אֶת־דִּבְרֵ֤י בְנֵֽי־לָבָן֙ לֵאמֹ֔ר לָקַ֣ח יַעֲקֹ֔ב אֵ֖ת כׇּל־אֲשֶׁ֣ר לְאָבִ֑ינוּ וּמֵאֲשֶׁ֣ר לְאָבִ֔ינוּ עָשָׂ֕ה אֵ֥ת כׇּל־הַכָּבֹ֖ד הַזֶּֽה׃ (ב) וַיַּ֥רְא יַעֲקֹ֖ב אֶת־פְּנֵ֣י לָבָ֑ן וְהִנֵּ֥ה אֵינֶ֛נּוּ עִמּ֖וֹ כִּתְמ֥וֹל שִׁלְשֽׁוֹם׃
(1) Now he heard the things that Laban’s sons were saying: “Jacob has taken all that was our father’s, and from that which was our father’s he has built up all this wealth.” (2) Jacob also saw that Laban’s manner toward him was not as it had been in the past.
“Until that time, Lavan and his sons had behaved sufficiently well towards Yaakov, but not because they were nice people, but because G-d protected Yaakov from them. G-d protected Yaakov from any anti-Semitism that was inherent in Lavan and his sons.
Separation = Holiness → Assimilation ≠ Holiness → No Separation = Assimilation → Assimilation = Jew-hatred.
(כ) בָּעֵ֤ת הַהִיא֙ אָבִ֣יא אֶתְכֶ֔ם וּבָעֵ֖ת קַבְּצִ֣י אֶתְכֶ֑ם כִּֽי־אֶתֵּ֨ן אֶתְכֶ֜ם לְשֵׁ֣ם וְלִתְהִלָּ֗ה בְּכֹל֙ עַמֵּ֣י הָאָ֔רֶץ בְּשׁוּבִ֧י אֶת־שְׁבוּתֵיכֶ֛ם לְעֵינֵיכֶ֖ם אָמַ֥ר יקוק׃
(20) At that time I will gather you,And at [that] time I will bring you [home];For I will make you renowned and famousAmong all the peoples on earth,When I restore your fortunesBefore their very eyes—said the LORD.
(לד) וְהוֹצֵאתִ֤י אֶתְכֶם֙ מִן־הָ֣עַמִּ֔ים וְקִבַּצְתִּ֣י אֶתְכֶ֔ם מִן־הָ֣אֲרָצ֔וֹת אֲשֶׁ֥ר נְפוֹצֹתֶ֖ם בָּ֑ם בְּיָ֤ד חֲזָקָה֙ וּבִזְר֣וֹעַ נְטוּיָ֔ה וּבְחֵמָ֖ה שְׁפוּכָֽה׃
(34) With a strong hand and an outstretched arm and overflowing fury I will bring you out from the peoples and gather you from the lands where you are scattered,
(ג) וְשָׁ֨ב יקוק אֱלֹקֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יקוק אֱלֹקֶ֖יךָ שָֽׁמָּה׃ (ד) אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יקוק אֱלֹקֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ׃ (ה) וֶהֱבִיאֲךָ֞ יקוק אֱלֹקֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵאֲבֹתֶֽיךָ׃
(3) then the LORD your God will restore your fortunes and take you back in love. He will bring you together again from all the peoples where the LORD your God has scattered you. (4) Even if your outcasts are at the ends of the world, from there the LORD your God will gather you, from there He will fetch you. (5) And the LORD your God will bring you to the land that your fathers possessed, and you shall possess it; and He will make you more prosperous and more numerous than your fathers.
