Zionism Then and Now: The Jewish People and the Promised Land Throughout History יום א' לפרשת ויגש – ר ז' של חוכה תשע"ו Young Israel of Jamaica Estates – December 13th, 2015

Part 2: Zionism Through the Eyes of

I CHAZAL’S PRECURSORS AND HISTORICAL CONTEXT

‐605BCE‐ Major battle fought between Babylonian and Egyptian 3156 Armies. Babylonia led by Nebudchanezer II defeats the Egyptian army at Carchemish and turns its attention to the Nebudchanezer II attempts to invade Egypt and is Kingdom of Judah, a puppet government of the Egyptian unsuccessful. In the wake of the defeat, seeing Pharaoh Necho. As a result, Yehoyakim, King of Judah Babylon as severely weakened, Yehoyakim rebels changes alleigence to Babylonia and begins paying a (along with several other Babylonian tributaries) ‐601BCE‐ tribute from the Temple treasury. and declares independence. 1) ירמיהו (פרק מו') 3160 (א) ֲא ֶשׁר ָה ָיה ְד ַבר ה' ֶאל ִי ְר ְמ ָיהוּ ַה ָנּ ִביא ַעל ַה ִגּוֹים: (ב) ְל ִמ ְצ ַר ִים ַעל 2) מלכים ב' (פרק כג'-כד') ֵחיל ַפּ ְר ֹעה ְכוֹ ֶמ ֶלְך ִמ ְצ ַר ִים ֲא ֶשׁר ָה ָיה ַעל ְ ַהר ְפּ ָרת ְבּ ַכ ְר ְכּ ִמשׁ ֲא ֶשׁר (לו) ֶבּן ֶע ְשׂ ִרים ְו ָח ֵמשׁ ָשׁ ָה ְי ָהוֹי ִקים ְבּ ָמ ְלכוֹ ְו ַא ַחת ֶע ְשׂ ֵרה ָשׁ ָה ָמ ַלְך ִה ָכּה ְ ַבוּכ ְד ֶר ַאצּר ֶמ ֶלְך ָבּ ֶבל ִבּ ְשׁ ַת ָה ְר ִב ִיעית ִל ָיהוֹי ִקים ֶבּן יֹ ִאשׁ ָיּהוּ ִבּ ָירוּשׁ ָלִם ְו ֵשׁם ִאמּוֹ זבידה ְז ָבוּדּה ַבת ְפּ ָד ָיה ִמן ָרוּמה: [...] (א) ֶמ ֶלְך ְי ָהוּדה: ְבּ ָי ָמיו ָע ָלה ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ַו ְי ִהי לוֹ ְי ָהוֹי ִקים ֶע ֶבד ָשֹׁלשׁ ָשׁ ִים ַו ָיּ ָשׁב ַו ִיּ ְמ ָרד בּוֹ: Jeremiah (ch. 46) II Kings (ch. 23-24) 1 This is what the LORD told the prophet Jeremiah concerning the 36 Jehoiakim was 25 years old when he became king, and he nations. 2 About Egypt! A message for the army of Pharaoh Neco, ruled for eleven years in . His mother's name was Egypt's king, which was defeated by Babylon's Nebuchadnezzar at Zebidah; she was Pedaiah's daughter and was from Rumah. […] Carchemish near the Euphrates River in the fourth year of Judah's 1 In Jehoiakim's days, King Nebuchadnezzar of Babylon ‐597BCE‐ King Jehoiakim, Josiah's son: attacked. Jehoiakim had submitted to him for three years, but 3164 then Jehoiakim changed his mind and rebelled against him.

In response to the rebellion of the Judaic monarchy, Nevudchanezer II lays siege to Jerusalem, imprisons and exiles its king Yehoyakhin b. Yehoyakim to Zedekiah, after 9 years on the throne paying tribute Babylonia, and installs Zedekiah as a vassal king. to Nebuchadnezzar II, reestablishes Judah’s 3) מלכים ב' (פרק כד') .alliance with Egypt and rebels against Babylonia (ח) ֶבּן ְשׁ ֹמ ֶה ֶע ְשׂ ֵרה ָשׁ ָה ְי ָהוֹי ִכין ְבּ ָמ ְלכוֹ ְוּשׁ ָֹלשׁה ֳח ָד ִשׁים ָמ ַלְך ,In response, Nebuchadnezzar invades Judah ִבּ ָירוּשׁ ָלִם [...] (י) ָבּ ֵעת ַה ִהיא עלה ָעלוּ ַע ְב ֵדי ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל besieges Jerusalem for a second time, and after 30 ְי ָרוּשׁ ָלִם ַו ָתּבֹא ָה ִעיר ַבּ ָמּצוֹר: (יא) ַו ָיּבֹא ְ ַבוּכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ַעל months, breaches the walls, imprisons and exiles ָה ִעיר ַו ֲע ָב ָדיו ָצ ִרים ָע ֶל ָיה : (יב) ַו ֵיּ ֵצא ְי ָהוֹי ִכין ֶמ ֶלְך ְי ָהוּדה ַעל ֶמ ֶלְך ָבּ ֶבל the king and his people and destroys Solomon’s ‐589BCE‐ הוּא ְו ִאמּוֹ ַו ֲע ָב ָדיו ְו ָשׂ ָריו ְו ָס ִר ָיסיו ַו ִיּ ַקּח ֹאתוֹ ֶמ ֶלְך ָבּ ֶבל ִבּ ְשׁ ַ ת ְשׁ ֹמ ֶה .Temple ְל ָמ ְלכוֹ: [...] (יד) ְו ִה ְג ָלה ֶאת ָכּל ְי ָרוּשׁ ַלִם ְו ֶאת ָכּל ַה ָשּׂ ִרים ְו ֵאת ָכּל 3172 ִגּ ֵבּוֹרי ַה ַח ִיל עשרה ֲע ֶשׂ ֶרת ֲא ָל ִפים ֶגּוֹלה ְו ָכל ֶה ָח ָרשׁ ְו ַה ַמּ ְס ֵגּר לֹא ִ ְשׁ ַאר 4) מלכים ב' (פרק כה') ַזוּלת ַדּ ַלּת ַעם ָה ָא ֶרץ: [...] (יז) ַו ַיּ ְמ ֵלְך ֶמ ֶלְך ָבּ ֶבל ֶאת ַמ ַתּ ְ ָיה ֹדדוֹ ַו ִיּ ְמ ֹרד ִצ ְד ִק ָיּהוּ ְבּ ֶמ ֶלְך ָבּ ֶבל: (א) ַו ְי ִהי ִב ְשׁ ַת ַה ְתּ ִשׁ ִיעית ְל ָמ ְלכוֹ ַבּ ֹח ֶדשׁ ַתּ ְח ָתּיו ַו ַיּ ֵסּב ֶאת ְשׁמוֹ ִצ ְד ִק ָיּהוּ: פ ָה ֲע ִשׂ ִירי ֶבּ ָעשׂוֹר ַל ֹח ֶדשׁ ָבּא ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל הוּא ְו ָכל ֵחילוֹ ַעל (II Kings (ch. 24 ְי ָרוּשׁ ַלִם ַו ִיּ ַחן ָע ֶל ָיה ַו ִיּ ְבוּ ָע ֶל ָיה ָדּ ֵיק ָס ִביב: [...] (ד) ַו ִתּ ָבּ ַקע ָה ִעיר [...] Jehoiachin was 18 years old when he became king, and he ruled 8 (ו) ַו ִיּ ְת ְפּשׂוּ ֶאת ַה ֶמּ ֶלְך ַו ַיּ ֲעלוּ ֹאתוֹ ֶאל ֶמ ֶלְך ָבּ ֶבל ִר ְב ָל ָתה ַו ְי ַד ְבּרוּ ִאתּוֹ for three months in Jerusalem. […] 9 He did what was evil in the ִמ ְשׁ ָפּט: (ז) ְו ֶאת ְבּ ֵי ִצ ְד ִק ָיּהוּ ָשׁ ֲחטוּ ְל ֵע ָייו ְו ֶאת ֵע ֵיי ִצ ְד ִק ָיּהוּ ִע ֵוּר LORD's eyes, just as all his ancestors had done. 10 At that time, the officers of Babylon's King Nebuchadnezzar attacked ַו ַיּ ַא ְס ֵרהוּ ַב ְ ֻח ְשׁ ַתּ ִים ַו ְי ִב ֵאהוּ ָבּ ֶבל: ס (ח) ַוּב ֹח ֶדשׁ ַה ֲח ִמ ִישׁי ְבּ ִשׁ ְב ָעה Jerusalem and laid siege to the city. 11 Babylon's King ַל ֹח ֶדשׁ ִהיא ְשׁ ַת ְתּ ַשׁע ֶע ְשׂ ֵרה ָשׁ ָה ַל ֶמּ ֶלְך ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ָבּא ְ Nebuchadnezzar himself arrived at the city while his officers were ַבוּז ְר ֲא ָדן ַרב ַט ָבּ ִחים ֶע ֶבד ֶמ ֶלְך ָבּ ֶבל ְי ָרוּשׁ ָלִם: (ט) ַו ִיּ ְשׂ ֹרף ֶאת ֵבּית ה' ,blockading it. 12 Judah's King Jehoiachin, along with his mother ְו ֶאת ֵבּית ַה ֶמּ ֶלְך ְו ֵאת ָכּל ָבּ ֵתי ְי ָרוּשׁ ַלִם ְו ֶאת ָכּל ֵבּית ָגּדוֹל ָשׂ ַרף ָבּ ֵאשׁ: II Kings (ch. 25) his servants, his officers, and his officials, came out to surrender 1 So in the ninth year of Zedekiah's rule, on the tenth day of the to the Babylonian king. The Babylonian king took Jehoiachin tenth month, Babylon's King Nebuchadnezzar attacked Jerusalem prisoner in the eighth year of Jehoiachin's rule. […] 14 Then with his entire army. He camped beside the city and built a siege Nebuchadnezzar exiled all of Jerusalem: all the officials, all the wall all around it. 4 Then the enemy broke into the city. […] 6 So military leaders—ten thousand exiles—as well as all the skilled the Chaldeans captured the king and brought him back to the workers and metalworkers. No one was left behind except the Babylonian king […] 7 Zedekiah's sons were slaughtered right poorest of the land's people. […] 17 Then the Babylonian king before his eyes. Then he was blinded, put in bronze chains, and made Mattaniah, Jehoiachin's uncle, succeed Jehoiachin as king. taken off to Babylon. 8 On the seventh day of the fifth month in Nebuchadnezzar changed Mattaniah's name to Zedekiah. the nineteenth year of Babylon's King Nebuchadnezzar, Nebuzaradan arrived at Jerusalem. He was the commander of the guard and an official of the Babylonian king. 9 He burned down the LORD's temple, the royal palace, and all of Jerusalem's houses. 1 He burned down every important building. Battle of Opis. The army of the Persian Empire led ‐539BCE‐ by Cyrus the Great invades and defeats Babylonia 3222 and annexes its territories to the Persian Empire. Shortly thereafter, Cyrus grants the Jews – through Purim story in Shushan, the capital of Persia the power of a royal edict – the right to return to 6) מגילת אסתר (פרק ב') ‐their homeland. ‐483‐473 (ה) ִאישׁ ְי ִהוּדי ָה ָיה ְבּ ַשׁוּשׁן ַה ִבּ ָירה ְוּשׁמוֹ ָמ ְר ֳדּ ַכי ֶבּן ָי ִאיר ֶבּן BCE 5) עזרא (פרק א') ִשׁ ְמ ִעי ֶבּן ִקישׁ ִאישׁ ְי ִמ ִיי: (ו) ֲא ֶשׁר ָה ְג ָלה ִמ ָירוּשׁ ַל ִים ִעם ַה ֹגּ ָלה 3288‐3278 ֲא ֶשׁר ָה ְג ְל ָתה ִעם ְי ָכ ְ ָיה ֶמ ֶלְך ְי ָהוּדה ֲא ֶשׁר ֶה ְג ָלה ְ ַבוּכ ְד ֶ ַאצּר (א) ִוּב ְשׁ ַת ַא ַחת ְל ֶכוֹרשׁ ֶמ ֶלְך ָפּ ַרס ִל ְכלוֹת ְדּ ַבר ה' ִמ ִפּי ִי ְר ְמ ָיה ֵה ִעיר ֶמ ֶלְך ָבּ ֶבל: ה' ֶאת ַרוּח ֹכּ ֶרשׁ ֶמ ֶלְך ָפּ ַרס ַו ַיּ ֲע ֶבר קוֹל ְבּ ָכל ַמ ְלכוּתוֹ ְו ַגם ְבּ ִמ ְכ ָתּב (II Kings (ch. 24 ֵל ֹאמר: (ב) ֹכּה ָא ַמר ֹכּ ֶרשׁ ֶמ ֶלְך ָפּ ַרס ֹכּל ַמ ְמ ְלכוֹת ָה ָא ֶרץ ָ ַתן ִלי ה' Now there was a Jew in the fortified part of Susa whose 5 ֱא ֵֹלהי ַה ָשּׁ ָמ ִים ְוהוּא ָפ ַקד ָע ַלי ִל ְבוֹת לוֹ ַב ִית ִבּ ָירוּשׁ ַלִם ֲא ֶשׁר name was Mordecai, Jair's son. He came from the family ִבּ ָיהוּדה: (ג) ִמי ָב ֶכם ִמ ָכּל ַעמּוֹ ְי ִהי ֱא ָֹלהיו ִעמּוֹ ְו ַי ַעל ִל ָירוּשׁ ַלִם ֲא ֶשׁר line of Shimei and Kish; he was a Benjaminite. (6 ִבּ ָיהוּדה ְו ִי ֶבן ֶאת ֵבּית ה' ֱא ֵֹלהי ִי ְשׂ ָר ֵאל הוּא ָה ֱא ִֹלהים ֲא ֶשׁר Benjaminites had been taken into exile away from ִבּ ָירוּשׁ ָלִם: Ezra (ch. 1) Jerusalem along with the group, which included Judah's 1 In the first year of King Cyrus of Persia's rule, to fulfill the King Jeconiah, whom Babylon's King Nebuchadnezzar LORD's word spoken by Jeremiah, the LORD stirred up the ‐457BCE‐ exiled to Babylon.) spirit of Persia's King Cyrus. The king issued a proclamation 3304 throughout his kingdom (it was also in writing) that stated: 2 Persia's King Cyrus says: The LORD, the God of heaven, has Ezra the Scribe is given a royal edict from King given me all the kingdoms of the earth. He has commanded me Artaxerses of Persia to lead the the return of any to build him a house at Jerusalem in Judah. desiring Jews to Jerusalem, and to rebuild the destroyed Temple. 7) עזרא (פרק ז') ,Nehemia, cupbearer to King Artaxerxes of Persia (יא) ְו ֶזה ַפּ ְר ֶשׁ ֶגן ַה ִנּ ְשׁ ְתּ ָון ֲא ֶשׁר ָ ַתן ַה ֶמּ ֶלְך ַא ְר ַתּ ְח ַשׁ ְס ְתּא ְל ֶע ְז ָרא is instructed by the king to return to Jersualem ַה ֹכּ ֵהן ַה ֹסּ ֵפר ֹס ֵפר ִדּ ְב ֵרי ִמ ְצוֹת ה' ְו ֻח ָקּיו ַעל ִי ְשׂ ָר ֵאל: פ (יב) .with funding for the rebuilding of the Temple ַא ְר ַתּ ְח ַשׁ ְס ְתּא ֶמ ֶלְך ַמ ְל ַכ ָיּא ְל ֶע ְז ָרא ָכ ֲה ָא ָס ַפר ָדּ ָתא ִדּי ֱא ָלהּ ְשׁ ַמ ָיּא ‐445BCE‐ ְגּ ִמיר ְוּכ ֶע ֶת: (יג) ִמ ִנּי ִשׂים ְט ֵעם ִדּי ָכל ִמ ְת ַ ַדּב ְבּ ַמ ְל ִכוּתי ִמן ַע ָמּה  (8חמיה (פרק ב') ִי ְשׂ ָר ֵאל ְו ָכ ֲה ִוֹהי ְו ֵל ָו ֵיא ִל ְמ ָהְך ִל ְירוּשׁ ֶלם ִע ָמְּך ְי ָהְך: (יד) ָכּל ֳק ֵבל ִדּי 3316 (א) ַו ְי ִהי ְבּ ֹח ֶדשׁ ִ ָיסן ְשׁ ַת ֶע ְשׂ ִרים ְל ַא ְר ַתּ ְח ַשׁ ְס ְתּא ַה ֶמּ ֶלְך ַי ִין ְל ָפ ָיו ָו ֶא ָשּׂא ִמן ֳק ָדם ַמ ְל ָכּא ְו ִשׁ ְב ַעת ָי ֲע ֹט ִהי ְשׁ ִל ַיח ְל ַב ָקּ ָרא ַעל ְיהוּד ְו ִל ְירוּשׁ ֶלם ֶאת ַה ַיּ ִין ָו ֶא ְתּ ָה ַל ֶמּ ֶלְך ְולֹא ָה ִי ִיתי ַרע ְל ָפ ָיו: (ב) ַויֹּ ֶאמר ִלי ַה ֶמּ ֶלְך ַמ ַדּוּע ְבּ ָדת ֱא ָל ָהְך ִדּי ִב ָיד ְך: (טו) ְוּל ֵה ָיב ָלה ְכּ ַסף ְוּד ַהב ִדּי ַמ ְל ָכּא ְו ָי ֲע ִטוֹהי ָפּ ֶיָך ָר ִעים ְו ַא ָתּה ֵא ְיָך ֶחוֹלה ֵאין ֶזה ִכּי ִאם ֹר ַע ֵלב ָו ִא ָירא ַה ְר ֵבּה ְמ ֹאד: ִה ְת ַ ַדּבוּ ֶל ֱא ָלהּ ִי ְשׂ ָר ֵאל ִדּי ִב ְירוּשׁ ֶלם ִמ ְשׁ ְכּ ֵהּ: (טז) ְו ֹכל ְכּ ַסף ְוּד ַהב (ג) ָו ֹא ַמר ַל ֶמּ ֶלְך ַה ֶמּ ֶלְך ְל ָעוֹלם ִי ְח ֶיה ַמ ַדּוּע לֹא ֵי ְרעוּ ָפ ַי ֲא ֶשׁר ָה ִעיר ֵבּית ִדּי ְת ַה ְשׁ ַכּח ְבּ ֹכל ְמ ִד ַית ָבּ ֶבל ִעם ִה ְת ַ ָדּבוּת ַע ָמּא ְו ָכ ֲה ַ ָיּא ִמ ְת ַ ְדּ ִבין ִק ְברוֹת ֲא ֹב ַתי ֲח ֵר ָבה ְוּשׁ ָע ֶר ָיה ֻא ְכּלוּ ָב ֵאשׁ: ס (ד) ַויֹּ ֶאמר ִלי ַה ֶמּ ֶלְך ַעל ַמה ֶזּה ַא ָתּה ְמ ַב ֵקּשׁ ָו ֶא ְת ַפּ ֵלּל ֶאל ֱא ֵֹלהי ַה ָשּׁ ָמ ִים: (ה) ָו ֹא ַמר ַל ֶמּ ֶלְך ִאם ַעל ְל ֵבית ֱא ָל ֲה ֹהם ִדּי ִב ְירוּשׁ ֶל ם: (Ezra (ch. 7 ַה ֶמּ ֶלְך טוֹב ְו ִאם ִי ַיטב ַע ְב ְדָּך ְל ָפ ֶיָך ֲא ֶשׁר ִתּ ְשׁ ָל ֵח ִי ֶאל ְי ָהוּדה ֶאל ִעיר This is a copy of the letter that Artaxerxes gave to Ezra the 11 ִק ְברוֹת ֲא ֹב ַתי ְו ֶא ְב ֶ ָנּה: (ו) ַויֹּ ֶאמר ִלי ַה ֶמּ ֶלְך ְו ַה ֵשּׁ ַגל ֶיוֹשׁ ֶבת ֶא ְצלוֹ ַעד ָמ ַתי priest and scribe, a scholar of the text of the LORD's ִי ְה ֶיה ַמ ֲה ָל ֲכָך ָוּמ ַתי ָתּשׁוּב ַו ִיּ ַיטב ִל ְפ ֵי ַה ֶמּ ֶלְך ַו ִיּ ְשׁ ָל ֵח ִי ָו ֶא ְתּ ָה לוֹ ְז ָמן: (ז) ,commandments and his requirements for Israel: 12 Artaxerxes ָו ַאוֹמר ַל ֶמּ ֶלְך ִאם ַעל ַה ֶמּ ֶלְך טוֹב ִא ְגּרוֹת ִי ְתּוּ ִלי ַעל ַפּ ֲחווֹת ֵע ֶבר ַה ָנּ ָהר king of kings, to Ezra the priest, the scribe of the Instruction ֲא ֶשׁר ַי ֲע ִב ִירוּי ַעד ֲא ֶשׁר ָאבוֹא ֶאל ְי ָהוּדה: (ח) ְו ִא ֶגּ ֶרת ֶאל ָא ָסף ֹשׁ ֵמר from the God of heaven. Peace! And now 13 I decree that any of ַה ַפּ ְר ֵדּס ֲא ֶשׁר ַל ֶמּ ֶלְך ֲא ֶשׁר ִי ֶתּן ִלי ֵע ִצים ְל ָקרוֹת ֶאת ַשׁ ֲע ֵרי ַה ִבּ ָירה ֲא ֶשׁר the people of Israel or their priests or Levites in my kingdom ַל ַבּ ִית ְוּל ַחוֹמת ָה ִעיר ְו ַל ַבּ ִית ֲא ֶשׁר ָאבוֹא ֵא ָליו ַו ִיּ ֶתּן ִלי ַה ֶמּ ֶלְך ְכּ ַיד ֱא ַֹלהי who volunteer to go to Jerusalem with you may go. 14 You are ַה ָטּוֹבה ָע ָלי: (ט) ָו ָאבוֹא ֶאל ַפּ ֲחווֹת ֵע ֶבר ַה ָנּ ָהר ָו ֶא ְתּ ָה ָל ֶהם ֵאת ִא ְגּרוֹת sent by the king and his seven counselors to investigate Judah ַה ֶמּ ֶלְך ַו ִיּ ְשׁ ַלח ִע ִמּי ַה ֶמּ ֶלְך ָשׂ ֵרי ַח ִיל ָוּפ ָר ִשׁ ים: פ Nehemia (ch. 2) and Jerusalem according to the Instruction from your God, 1 In the month of Nisan, in the twentieth year of King Artaxerxes, the which is in your hand. 15 You should bring the silver and gold king was about to be served wine. I took the wine and gave it to the that the king and his counselors have freely offered to the God king. Since I had never seemed sad in his presence, 2 the king asked of Israel, whose dwelling is in Jerusalem, 16 together with any me, "Why do you seem sad? Since you aren't sick, you must have a of the silver and gold that you find in the entire province of broken heart!" I was very afraid 3 and replied, "May the king live Babylonia. You should also bring the spontaneous gifts of the forever! Why shouldn't I seem sad when the city, the place of my people and the priests, given freely for God's house in family's graves, is in ruins and its gates destroyed by fire?" 4 The king Jerusalem. asked, "What is it that you need?" I prayed to the God of heaven 5 and replied, "If it pleases the king, and if your servant has found favor with you, please send me to Judah, to the city of my family's graves so that I may rebuild it." 6 With the queen sitting beside him, the king asked Period of the Men of the Great Assembly (Anshei me, "How long will you be away and when will you return?" So it Ke’nesset HaGedola), the governing religious counsel pleased the king to send me, and I told him how long I would be gone. during the early Second Temple period. Comprised of 120 7 I also said to him, "If it pleases the king, may letters be given me ‐210BCE‐ members including the last of the prophets. This body is addressed to the governors of the province Beyond the River to allow responsible for a number of enduring changes to Jewish life me to travel to Judah. 8 May the king also issue a letter to Asaph the 3551 keeper of the king's forest, directing him to supply me with timber for including: the beams of the temple fortress gates, for the city wall, and for the 1) Final determination of the biblical canon (BT Bava house in which I will live." The king gave me what I asked, for the Batra 15a); 2) Establishment of the holiday of Purim (BT gracious power of my God was with me. Megilla 2a); 3) Berachot, Te’fillot, Ke’dushot ve’Havdalot (BT Berachot 33a); 4) Changing the script of the (BT

Death of Simeon the Just (Shimon Ha’Tzadik) – the last 21b); 5) Restoring the people’s observance of the member of the Great Assembly. Sabbath (BT Shabbat 123b) 9) משה – מסכת אבות (א:א) משה קבל תורה מסיי ומסרה ליהושע ויהושע לזקים וזקים 10) משה – מסכת אבות (א:ב) לביאים וביאים מסרוה לאשי כסת הגדולה הם אמרו שלשה שמעון הצדיק היה משירי כסת הגדולה הוא היה אומר על שלשה דברים העולם עומד על התורה ועל העבודה ועל גמילות חסדים: דברים הוו מתוים בדין והעמידו תלמידים הרבה ועשו סייג לתורה: Ezra (ch. 7) Mishna – Trac. Avot (1:1) Simon the just was from the remaining members of the Great Moses received the Torah at Sinai and transmitted it to Joshua who Assembly. He stated that the world stands on the three things: on then transmitted it to the Elders…to the Men of the Great Assembly; Torah, 2 on worship and on acts of kindness. they stated three things: be deliberate in judgement, amass many students and create a fence for the Torah. After Antiochus IV Epiphanes asceded the thrown While fighting in Egypt, Antiochus IV is told of ‐175BCE‐ of the Seleucid Empire, Jason, the brother of the High Priest, bribes Antiouchus to (חוניו) Onias an attack on Jerusalem that deposed his appointed 3586 High Priest. He then marched on the city, install him in place of his brother. massacred its inhabitatnts, re-installed his 11) 2 Maccabes (ch. 4) appointee and instituted measures to further 7 Later, when King Seleucus died and Antiochus (known as entrench the hellenezation of Jerusalem. Epiphanes) became king, Jason the brother of Onias became High ‐167BCE‐ Priest by corrupt means. 8 He went to see the king and offered him 12) 2 Maccabes (ch. 5) 3594 27,000 pounds of silver with 6,000 more pounds to be paid later. 11 When the news of what had happened in Jerusalem reached 9 Jason also offered him an additional 11,250 pounds of silver for Antiochus, he thought the whole country of Judea was in the authority to establish a stadium where young men could train revolt, and he became as furious as a wild animal. So he left and to enroll the people of Jerusalem as citizens of Antioch. Egypt and took Jerusalem by storm, 12 giving his men orders to cut down without mercy everyone they met and to slaughter ‐166BCE‐ anyone they found hiding in the houses. 13 They murdered 3595 everyone—men and women, boys and girls; even babies were After the death of his father Matityahu, Judah butchered. 14 Three days later Jerusalem had lost 80,000 Macabbee leads a revolt against the Seleucid people: 40,000 killed in the attack and at least that many taken Empire and, after a war of several years, achieves away to be sold as slaves. political independence for the Jews for the first time in centuries. (170BCE-140BCE): Period of the leadership of 13) 1 Maccabes (ch. 3) Yossi b. Yoezer of Tzereida as Prince (Nassi) and 1 Judas Maccabeus took the place of his father Mattathias. 2 All his brothers and all the loyal followers of his father gave him Yossi b. Yohanan of Jerusalem as Head of Court ‐140BCE‐ their support, and they were happy to carry on Israel's war. 3 (). 3621 Judas brought greater glory to his people. In his armor, he was like a giant. He took up his weapons and went to war; with 14) תלמוד בבלי – מס' שבת (יד:) .his own sword he defended his camp דתיא: יוסי בן יועזר איש צרידה ויוסי בן יוחן איש ירושלים גזרו טומאה על ארץ העמים ועל כלי זכוכית. Bab. – Trac. Shabbat (14b) (140BCE-100BCE). Period of leadership of For it was taught, Jose b. Jo'ezer of Zeredah and Jose b.Johanan of Yehoshua b. Pe’rachya (Nassi) and Nittai Jerusalem decreed uncleanness in respect of the country of the Ha’Arbeli (Av Beit Din). heathens and glassware. 17) משה – מס' אבות (א:ו-ז) 15) משה – מס' אבות (א:ד-ה) [...] יהושע בן פרחיה אומר עשה לך רב וקה לך חבר והוי דן את כל יוסי בן יועזר איש צרדה ויוסי בן יוחן איש ירושלים קבלו מהם האדם לכף זכות: תאי הארבלי אומר הרחק משכן רע ואל תתחבר יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים והוי מתאבק בעפר לרשע ואל תתיאש מן הפורעות: רגליהם והוי שותה בצמא את דבריהם: ( – Trac. Avot (1:6-7 יוסי בן יוחן איש ירושלים אומר יהי ביתך פתוח לרוחה ויהיו yourself a teacher, acquire a companion, and give everyone […] עיים בי ביתך... the benefit of the doubt. […] Keep far from a bad neighbor, do not Mishnah – Trac. Avot (1:4-5) associate with a bad person, and do not despair of divine …Let your house be a meeting place for sages; sit in the dust at retribution. their feet, and with thirst, drink their words. …Let your house be open wide; let the poor join the members of ‐100BCE‐ our household… 3661 Pompey the Great, consul of the Roman Republic, after conquering the Pontic Kingdon (modern day 16) תלמוד בבלי – מס' סוטה (מז.-מז:) Turkey), is asked to intervene in a civil war in משה: [...] משמת יוסי בן יועזר איש צרידה ויוסי בן יהודה איש Judea over the Hasmonean monarchy. This ירושלים - בטלו האשכולות intervention makes Judea a Roman province גמרא: מאי אשכולות? אמר רב יהודה אמר שמואל: איש שהכל ending over a century of Jewish political בו. Bab. Talmud – Trac. Sota (47a-47b) ‐63BCE‐ autonomy. Mishnah: When Yose ben Yoezer, the leader of the city of 3768 Tzereidah, and Yose ben Yehudah, the leader of Jerusalem, died, (100BCE-60BCE) Period of leadership of the Eshkolot ceased. Gemara: What is meant by “Eshkolot”? A man in whom all Yehuda b. Tavai (Nassi) and Shimon b. Shetach [knowledge] rests. ‐60BCE‐ (Av Beit Din). 3701

(30BCE-10CE) Period of leadership of Hillel (60BCE-30BCE) Period of leadership of (Nassi) and Shamai (Av Beit Din). Shemaya (Nassi) and Avtalyon (Av Beit Din). 18) משה – מס' אבות (א:ו-ז) ‐30BCE‐ 19) משה – מס' אבות (א:יב,טו) [...] שמעיה אומר אהוב את המלאכה ושא את הרבות ואל תתודע 3731 [...] הלל אומר הוי מתלמידיו של אהרן אוהב שלום ורודף לרשות: אבטליון אומר חכמים הזהרו בדבריכם שמא תחובו חובת שלום אוהב את הבריות ומקרבן לתורה: [...] שמאי אומר גלות ותגלו למקום מים הרעים וישתו התלמידים הבאים אחריכם עשה תורתך קבע אמור מעט ועשה הרבה והוי מקבל את כל וימותו ומצא שם שמים מתחלל: האדם בסבר פים יפות: Mishnah – Trac. Avot (1:12,15) Mishnah – Trac. Avot (1:6-7) […] Be among the disciples of , loving peace and ‐10CE‐ […] Love work, hate public office, and do not become too intimate pursuing peace, loving people and drawing them close to the 3771 with the ruling power. […] Sages, be careful what you say, kest you Torah […] used to sayMake your Torah study a incur the penalty of exile and find yourself banished to a place of fixed habit. Say little and do much; and greet everyone evil waters, where your disciples who follow you may drink from cheerfully. them and die, with the result that the name of Heaven will be ‐30CE‐ profained. (37BCE-4BCE) Period of the reign of Herod the 3791 Great, a Roman Client King of Judea. (10CE-30CE) Period of leadership of Shimon b. 3Hillel (Nassi). (50CE-70CE) Period of leadership of R. Shimon (30CE-50CE) Period of leadership of Gamliel the b. Gamliel (Nassi). Elder (Nassi). 20) משה – מס' אבות (א:יז-יח) ‐50CE‐ [...] כל ימי גדלתי בין החכמים ולא מצאתי לגוף טוב אלא שתיקה ולא המדרש הוא העיקר אלא המעשה וכל המרבה 3811 דברים מביא חטא: [...]על שלשה דברים העולם עומד על הדין ועל האמת ועל השלום Mishnah – Trac. Avot (1:17-18) (66CE-73CE) The Great Revolt. Also […] All my life I gre up among sages and I found that nothing known as the First Jewish-Roman War is better for a person than silence. Not learning but doing is ‐70CE‐ the main thing; and one who talks too much causes sin. […] On three things does the world stand: on truth, justice, and 3831 peace… ‐74CE‐ Last of the Jewish resistance is defeated at the Massadda fortress. Destruction of the 2nd Temple. 3835

(70CE-102CE) Leadership as Nassi of R. Gamliel II of Yavneh. Succeeded by R. Elazar b. Azarya ‐102CE‐ whose end is not known. 3863

‐120CE‐ 3881 (120CE-137CE) Jewish revolt begins against the Roman occupation led by Shimon bar Kokhba Akiva b. Joseph massacred by the Romans in the ‐137CE‐ and endorsed by R. Akiva b. Joseph. aftermath of the Jewish Revolt. 3898

‐142CE‐ 3903 (142CE-161CE) Leadership period of R. Shimon b. Gamliel II. ‐161CE‐ 3922 (165-192CE) Leadership period of R. Yehuda HaNassi, the redactor of the Mishna.

‐192CE‐ 3953

Abba Aricha, known as “Rav” goes from Eretz ‐220CE‐ Yisrael to Babylonia and begins heading the yeshiva at Neharda. Eventually he leaves the 3981 running of that yeshiva to his contemporary R. Shmuel of Neharda and starts his own yeshiva in Sura were he owned land. He brought the newly completed Mishna with him which becomes a basis of study in the Babylonian schools.

4 II THE SIX SEDARIM OF THE MISHNA

21) מין תרי"ג מצוות ע"פ הרמב"ם – (Breakdown of 613 Commandments (Maimonides

III THE LAND AND ITS PEOPLE

22) תלמוד בבלי – מס' גיטין (ו.-ו:) –(Bab. Talmud – Trac. Gittin (56a-56b גיטין (ו.): אבא סקרא ריש בריוי דירושלים Abba Sikra the head of the biryoni in Jerusalem was the son of the sister of בר אחתיה דרבן יוחן בן זכאי הוה, שלח ליה: Rabban Johanan b. Zakkai. [The latter] sent to him saying, Come to visit me תא בציעא לגבאי. אתא, א"ל: עד אימת privately. When he came he said to him, How long are you going to carry on עבדיתו הכי, וקטליתו ליה לעלמא בכפא? [...] […] ?in this way and kill all the people with starvation כי מטא להתם, אמר: שלמא עלך מלכא, שלמא When he reached the Romans he said, Peace to you, O king, peace to you, O עלך מלכא! א"ל: מיחייבת תרי קטלא, חדא, king. He [Vespasian] said: Your life is forfeit on two counts, one because I דלאו מלכא אא וקא קרית לי מלכא! ותו, אי am not a king and you call me king, and again, if I am a king, why did you מלכא אא, עד האידא אמאי לא אתית לגבאי? not come to me before now? He replied: As for your saying that you are not א"ל: דקאמרת לאו מלכא אא,איברא מלכא a king, in truth you are a king, since if you were not a king Jerusalem would את, דאי לאו מלכא את לא מימסרא ירושלים בידך, דכתיב: (ישע' י:לד) "והלבון באדיר not be delivered into your hand, as it is written, And Lebanon shall fall by a יפול", ואין "אדיר" אלא מלך, דכתי': (ירמ' mighty one. ‘Mighty one’ [is an epithet] applied only to a king, as it is ל:כא) "והיה אדירו ממו וגו'", ואין "לבון" written, And their mighty one shall be of themselves etc.; and Lebanon אלא בית המקדש, שאמר: (דבר' ג:כה) "ההר […] .refers to the Sanctuary, as it says, This goodly mountain and Lebanon הטוב הזה והלבון"; At this point a messenger came to him from Rome saying, Up, for the אדהכי אתי פריסתקא עליה מרומי, אמר ליה: Emperor is dead, and the notables of Rome have decided to make you head קום, דמית ליה קיסר, ואמרי ההו חשיבי […] .[of the State] דרומי לאותיבך ברישא. [...] ,He said; I am now going, and will send someone to take my place. You can אמר ליה: מיזל אזילא ואיש אחריא however, make a request of me and I will grant it. He said to him: Give me משדרא, אלא בעי מיאי מידי דאתן לך. Yavneh and its Wise Men, and the family chain of Rabban , and אמר ליה: תן לי יבה וחכמיה, ושושילתא דרבן .physicians to heal R. Zadok גמליאל, ואסוותא דמסיין ליה לרבי צדוק. R. Joseph, or some say R. Akiba, applied to him the verse, “[God] turns wise קרי עליה רב יוסף, ואתימא רבי עקיבא: משיב men backward and makes their knowledge foolish”. He ought to have said חכמים אחור ודעתם יסכל, איבעי למימר ליה to him; Let them [the Jews] off this time. He, however, thought that so much לשבקיהו הדא זימא. והוא סבר, דלמא כולי .he would not grant, and so even a little would not be saved האי לא עביד, והצלה פורתא מי לא הוי.

5 23) חמש דרשות להרב סולוביצ'יק (עמ'Five Addresses by R. Joseph B. Soloveitchik – (34-35 הגמרא (ברכות כח, ב) מספרת: "וכשחלה The Talmud (Berachot 28b) recounts: “When R. Yochana b. Zakai ריב"ז כסו תלמידיו לבקרו. כיון שראה אותם, became sick, his students came to visit him. Once he saw them, RYBZ began התחיל לבכות. אמרו לו תלמידיו: ר ישראל, to cry; he students said to him: our pillar, strong hammer, why are you עמוד הימיי, פטיש החזק – מפי מה אתה בוכה? crying? RYBZ responded: even if I were being led before a king of flesh and א"ל: אילו לפי מלך בשר ודם היו מוליכין אותי, שהיום כאן ומחר בקבר, שאם כועס עלי – אין ,blood who remains in this world today but tomorrow will be in his grave כעסו כעס עולם, ואם אוסרי – אין איסורו איסור where his anger is not an eternal anger and if he imprisons me, his sentence עולם, ואם ממיתי – אין מיתתו מיתת עולם, ואי ,is not enteral, and if he puts me to death, his death is not an eternal death יכול לפייסו בדברים ולשחדו בממון, - אעפ"כ and I would have the opportunity to appease him with words or through a הייתי בוכה; ועכשו שמוליכין אותי לפי מלך bribe, - nevertheless, in such a case I would still cry; and now that I am מלכי המלכים הקב"ה, שהוא חי וקיים לעולם being led to the King of Kings who is eternal and whose anger is eternal and ולעולמי עולמים, שאם כועס עלי – כעסו כעס whose imprisonment is eternal and whose death sentence is eternal and עולם, ואם אוסרי – איסורו איסור עולם, ואם whom I am unable to appease with words or through a bribe, and what’s ממיתי – מיתתי מיתת עולם, ואיי יכול לפייסו more is that I have two paths in front of me – one path leading to the Garden בדברים ולא לשחדו בממון, ולא עוד: אלא שיש of Eden and the other path leading to Gehinnom, and I have no idea to which לפי ב' דרכים – אחת של גן עדן ואחת של גיהיום, ואיי יודע באיזה מוליכים אותי, ולא אבכה?" ”!?path I am headed, and I should not cry מקשין העולם: למה היה לו להוסיף: "ולא Many ask on this passage: why did RYBZ add the “and what’s more is that עוד: אלא שיש לפי ב' דרכים"? דרשים עוים על I have two paths in front of me”? Many a sermon has explained that the last זה, כי במשפט האחרון "ולא עוד" רמז ריב"ז על sentence hints to RYBZ’s immense doubt that remained in his consciousness חשש גדול שקר במוחו כל השים שהתגורר for all the years he dwelled in Yavneh since the destruction of the Second ביבה, מאז חורבן בית המקדש. לפי שים הוא Temple. All those years earlier, he had made a decision and he was never פסק בשאלה חמורה ולא היה בטוח אם טוב פסק. .sure if he made the right decision כאשר אספסיוס קיסר פה לריב"ז: "אלא בעי When the Emporer Vespasian turned to RYBZ and instructed him to מיאי מידי דאתן לך", עה ר' יוחן בן זכאי, מיד: :make a request that would be granted, and RYBZ responded immediately "תן לי יבה וחכמיה" וכו'. מספרת הגמרא: "קרי Give me Yavneh and its Wise Men”. The Talmud explains that R. Akiva or“ עליה רב יוסף ואיתימא ר' עקיבא: 'משיב חכמים אחור ודעתם יסכל'. איבעי ליה למימר ליה R. Yosef questioned whether it was the correct decision – he should have לשבקיהו הדא זימא", - הלא יכול היה לבקש asked for complete salvation – he could have requested that Jerusalem and הצלת ירושלים ובית המקדש. והגמרא מוסיפה the Temple be spaired. And the Talmud adds that RYBZ thought at that לספר, כי ר' יוחן בן זכאי חשב בשעת מעשה: moment: maybe such a request will not be granted and even a smaller דילמא כולי האי לא עביד, והצלה פורתא מי לא .salvation will not be attainable הווי". ,Put differently: such a great request as the salvation of all of Jerusalem במילים אחרות: בקשה גדולה כזאת, כהצלת Vespasian would have denied and the Jewish people would have lost out on ירושלים, היה אספסיוס דוחה, כך שהעם היהודי both Jerusalem and the wise men of Yavneh. This decision RYBZ was forced היה מפסיד את שיהם – גם את ירושלים וגם את to make within a short moment. The decision was intuitive. Who could really חכמי יבה. את ההכרעה הזאת היה על ר' יוחן בן know how Vespasian would have responded to the request to save זכאי לעשות תוך דקה אחת. ההחלטה היתה איטואטיבית. מי יכול היה אז לחזות מראש איך Jerusalem. This question was a grave one, perhaps the most grave question אספסיוס יגיב על אותה הבקשה של הצלת in all of Jewish history, and to decide RYBZ was alone, without the advice of ירושלים. השאלה היתה שאלה חמורה, אולי his colleagues and had to decide in an instant! It seems that he was never השאלה החמורה ביותר בתולדות ישראל, ולפסוק .certain that he made the right decision אותה היה צריך ריב"ז בעצמו, ללא התיעצות עם On the one hand it seemed to him that he may have had the ability to חבריו, תוך כדי דיבור! ממילא, מעולם לא היה influence Vespasian to save Jerusalem, just as R. Yosef and R. Akiva בטוח, אם הכריע כון. thought. His heart ached that he did not make that request. On the other מצד אחד דמה לו, כי יכול היה להשפיע על hand, RYBZ thought: it is prohibited to leave the safety of the wise men of אספסיוס שיציל את ירושלים, כפי שחשבו רב Yavneh in question and the entire Oral Law. With all of the sanctity and the יוסף ורבי עקיבא. לבו שתת דם על שלא ביקש את .significance of the Temple, the survival of the people is not dependent on it זה. מאידך גיסא, חשב הוא: אסור היה להעמיד בספק סכה את חכמי יבה והתורה שבעל פה. עם However, without the Oral Torah, the people could not survive for even a כל קדושתו וחשיבותו של בית המקדש, קיום .moment האומה איו תלוי בו. אולם, ללא תושבע"פ לא How great must have been his pain, how much anguish must he have תוכל האומה להתקיים אף לזמן קט. endured, how many sleepless nights and saddened days must RYBZ have מה גדול היה צערו, כמה עגמת פש סבל, כמה experienced because of this uncertainty – it is hard for us to imagine. In the לילות דודי-שיה וימי-עצב עברו עליו, על ריב"ז, final moments of his life, as he was parting from his students, he emphasized עקב הספק הזה, קשה לו לשער. ברגעים that, more than anything else, he feared specifically the reckoning he faced האחרוים של חייו, כאשר פרד מתלמידיו, because of this question. He faced one of two paths: the first, the correct הדגיש, כי – מלבד הכל – ירא הוא במיוחד מהדין- decision, the second the wrong decision. One led to the Garden of Eden and וחשבון שעליו יהיה לתת להקב"ה על ההכרעה the other to the depths of Hell, but it’s simply impossible for the mortal flesh בשאלה זו. היו שי דרכים: האחד – הכון, השי – הבלתי כון. האחד מוביל לגן עדן, והשי – of a person to ever know for certain decisions of such magnitude, if he has לגיהיום, אולם אין ילוד אשה יכל לדעת בוגע .chosen the correct path להכרעות כאלה, אם הלך בדרך הישר או לא. If RYBZ the great did not ever cease from acknowledging the historical אם ריב"ז הגדול לא חדל מלתוודות על weight of his decision, how much more so must we, when considering our אותה ההכרעה ההיסטורית, בודאי שהדילמה dilemma, never be confident to the point that we’re certain we are always של שתי דרכים צריכה להיות תמיד לגד עייו, .correct ולא תגאה שתמיד פעלו כשורה. 6