אהבתו של החתם סופר את ארץ ישראל עברה גם לתלמידיו, ורבים מהם שאפו לעלות וגם ממשו את שאיפתם. עם זאת, רובה של האורתודוקסיה ההונגרית והסלובקית התנגד לתנועה הציונית. התנגדות זו נבעה משני מניעים עיקריים. ראשית, שלילה מוחלטת של שיתוף פעולה עם יהודים שאינם שומרי תורה ומצוות, וחשש למצב הרוחני של אלו שיצטרפו לתנועה הציונית, שרבים מחבריה עברו תהליך של חילון. ושנית, אלו שנקטו בשיטתו של הרבי מסאטמר, וטענו כי הגאולה תבוא בדרך נסית, ולא בדרך הטבע. אמונה זאת נסמכה על פרשנות למדרש "שלוש השבועות" ולפיה כוונת הפסוק בשיר השירים "אל תעירו ואל תעוררו את האהבה עד שתחפץ" היא כי אין ליזום כל פעילות אנושית לקירוב הגאולה, עד בוא הקץ באופן נסי, ויתר על כן, פעולה כזו עשויה לעכב את הגאולה.
מכתב שנשלח מנציגות "אגודת ישראל" בגרוסווארדיין בתמוז תרפ"ד (1924) לרב חיים זוננפלד, נשיא כולל הונגריה בירושלים, מבטא את עמדת האורתודוקסיה ההונגרית בנושא:
מכתבים ואגרות קודש, ניו יורק תשס"ג, עמ' 719–721
כאשר ידוע כי עד שנות המלחמה היתה מדינתנו שמורה ונטורה מזרם הציוני, כי לא מצא במדינתנו מקום להתרחב ולהתפשט, אולם המלחמה המעציבה, הרדיפות והתנפלות על עם ישראל אחר המלחמה ורוע מצבו החומרי הביאו הארבה גם בגבולנו כי מנגדנו מיהרו בה בשעה לקום לעזרתה בהטבת מצב החומרי, בכדי על זה האופן לפתות לבבות בני ישראל שיתורו אחרי לבבם ואחרי מחשבותם להרע, אשר הם זונים אחריהם, ואחב"י אף שישראל קדושים הם עכ"ז רבים מהם שלא ירדו לעומק הדברים עד היכן יגיעו שיוכרחו אח"כ להשיב גמול טובתם "בנשמותם" רח"ל, ורבים מהם אשר טבועים היו והמה כל כך בגלי הצרות הרבות עד שלא הי' ביכולתם לשית עצות לנפשם על אופן אחר, כל זאת הביא להתגברות זרם הציוני עד שהתלקחה האש זרה בכל פנות ארצנו – כמו מיתה חטופה ופתאומית – לכבוש כל החרדים תח"י המורדים השואפים לבלע ולכלות כל היקר והקדוש לנו ולהשפיל כבוד התוה"ק ולומדי', ובכלל לחתור חתירה תחת הארטאדאקסיא כולה כידוע כי הארטאדאקסיא היא לפוקה ולמכשול בעיניהם, וכן אנו רואים בעיננו ושומעים באזננו – לדאבוננו העמוק – את גודל ההתרחבות וההתפתחות של הזדים ועוד מעט ואין מועד ח"ו, על כן כאשר התאספנו יחד חרדי עירנו עמדנו על המחקר אשר השתיקה והישיבה בחבוק ידים מבלי עשות שום פעולה ממשיות ללחום נגד הזרם החדש.
בראש המתנגדים לציונות במרחב היהודי-הונגרי עמד האדמו"ר ממונקץ', הרב חיים אלעזר שפירא (תרל"ב–תרצ"ז, 1872–1937). התנגדותו לא הייתה רק עקב אופייה החילוני של התנועה הציונית והאיסור להשתתף עם עוברי עבירה, אלא נסמכה על אידאולוגיה דתית רחבה. היא כללה לא רק את הציונות החילונית ואת המזרחי, אלא אף את אגודת ישראל, שגם את אנשיה ראה כמעכבי הגאולה. תפיסה זו דגלה בגאולה נסית בלבד, ובעמדתה השוללת כל פעולה אנושית לקידום הגאולה, כגון עלייה ויישוב ארץ ישראל, נסמכה על מדרש שלוש השבועות:
שָׁלֹשׁ שְׁבוּעוֹת הַלָּלוּ לָמָּה - אַחַת שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל בְּחוֹמָה וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹּא יִמְרְדוּ בְּאוּמּוֹת הָעוֹלָם וְאַחַת שֶׁהִשְׁבִּיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַגּוֹיִם שֶׁלֹּא יִשְׁתַּעְבְּדוּ בָּהֶן בְּיִשְׂרָאֵל יוֹתֵר מִדַּאי.
“They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael. The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption. And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses? The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively. And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase? The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations. § The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field” (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh and all will devour you like the gazelles and like the hinds of the field. Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase “I am sick” indicates that they are the ones who are forgiven their sins. Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: “An altar of earth [adama] you shall make for Me” (Exodus 20:21), and it is stated there: “For He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His people” (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple. § The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: “You shall die in an unclean land” (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death. The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei Ḥoza’a, far away in southeast Babylonia. The man came before Rabbi Ḥanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman? Rabbi Ḥanina said to him: His brother married a Samaritan woman [kutit] and died. Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael. § Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia. Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didn’t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael. Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah. § Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: “And I will set glory [tzvi] in the land of the living” (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive. Rabbi Abba bar Memel raised an objection from a different verse: “Your dead shall live; my dead bodies shall arise” (Isaiah 26:19). What, is it not the case that the phrase “Your dead shall live” is referring to the dead of Eretz Yisrael, whereas the subsequent phrase “My dead bodies shall arise” is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse “And I will set glory [tzvi] in the land of the living”? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi]. Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: “He gives breath to the people upon it, and spirit to they who walk there” (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isn’t it written: “My dead bodies shall arise”? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection. The Gemara asks: And what does Rabbi Abba bar Memel do with this verse “He gives breath to the people upon it”? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: “To the people [la’am] upon it,” and it is written there: “Abide you here with [im] the donkey” (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, from which it may be inferred that even the members of this people merit a share in the world to come. With regard to the aforementioned verse “And spirit to they who walk there” (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoḥanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come. The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael. § The verse states that Jacob commanded Joseph: “You shall carry me out of Egypt and bury me in their burying-place” (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels. On a similar note, you say: “And Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). Rabbi Ḥanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels. § Rabba’s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died. Rabba’s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoḥanan. And if you do not ascend to Eretz Yisrael, be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking. Rabba’s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didn’t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting without support, standing with a support, i.e. an object against which one can lean, is better than it. And so too, the brothers said to Rabba: Yitzḥak, Shimon, and Oshaya all said the same statement: The halakha is in accordance with the opinion of Rabbi Yehuda with regard to female mules. As it is taught in a baraita that Rabbi Yehuda says: With regard to a female mule in heat, one may not mate a horse or a donkey with her, due to the prohibition against crossbreeding of livestock. Rather, one mates her with one of her kind, another mule. Rav Naḥman bar Yitzḥak said, in explanation of this last statement of Rabba’s brothers: Yitzḥak is to be identified with Rabbi Yitzḥak Nappaḥa; Shimon is Rabbi Shimon ben Pazi. And some say that he is Reish Lakish, i.e., Rabbi Shimon ben Lakish. Oshaya is Rabbi Oshaya the Distinguished. § Rabbi Elazar said: The common, uneducated people will not come alive in the future, as it is stated: “The dead live not” (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. This idea is also taught in a baraita: “The dead live not”; one might have thought that this is referring to everyone, i.e., none of the dead will live again. Therefore, the verse states: “The shades [refa’im] rise not” (Isaiah 26:14). This teaches that the verse is speaking of one who weakens [merapeh] himself from matters of Torah. Rabbi Yoḥanan said to Rabbi Elazar: Their master, i.e. God, is not pleased that you say this of ordinary Jews. Rather, that verse is written about one who weakens himself and succumbs to idol worship. Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar said to him: I teach it from a different verse, as it is written: “For Your dew is as the dew of light, and the earth shall bring to life the shades” (Isaiah 26:19). Rabbi Elazar explains: Anyone who uses the light of Torah, which is called the dew of light, the light of Torah will revive him; and anyone who does not use the light of Torah, the light of Torah will not revive him. Since Rabbi Elazar saw that Rabbi Yoḥanan was grieved over the distress of common, uneducated people, he said to him: My teacher, I have found for them a remedy from the Torah so that they will merit life in the World-to-Come, as it states: “But You who cleave to the Lord your God, are alive every one of you this day” (Deuteronomy 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written: For the Lord your God is a devouring fire” (Deuteronomy 4:24)? Rather, this verse teaches that anyone who marries his daughter to a Torah scholar, and one who conducts business [perakmatya] on behalf of Torah scholars, by investing their money, and one who utilizes his wealth to benefit Torah scholars with his property in some other way, the verse ascribes him credit as though he is cleaving to the Divine Presence. On a similar note, you say: The verse states: “To love the Lord your God, to hearken to His voice, and to cleave to Him” (Deuteronomy 30:20). But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who utilizes his wealth to benefit Torah scholars with his property, the verse ascribes him credit as though he is cleaving to the Divine Presence. § Rabbi Ḥiyya bar Yosef said: In the future, at the time of the resurrection of the dead, the righteous will burst forth and arise in Jerusalem, as it is stated: “And may they blossom out of the city like the grass of the earth” (Psalms 72:16), and the term “city” means nothing other than Jerusalem, as it is stated: “For I will defend this city” (II Kings 19:34). And Rabbi Ḥiyya bar Yosef said: In the future the righteous will stand up from their graves in their clothes. This is derived by an a fortiori inference from the example of wheat: Just as wheat, which is buried naked, i.e., the seed alone is planted, and yet it emerges from the ground with several layers of garb, including straw and chaff, in the case of the righteous, who are buried fully clothed, all the more so do they come out of the ground properly dressed. And Rabbi Ḥiyya bar Yosef further said: In the future Eretz Yisrael will produce cakes [geluskaot] and fine wool clothing [meilat] that will grow from the ground, as it is stated: “Let abundant [pissat] grain [bar] be in the land” (Psalms 72:16). The term pissat is interpreted in a similar manner to ketonet passim, Joseph’s valuable clothing of many colors, while bar can mean bread. § The Sages taught the following with regard to the verse “Let abundant [pissat] grain be in the land upon the top of the mountains” (Psalms 72:16). They said: In the future, wheat will rise up, and grow tall like a palm tree, and ascend to the top of the mountains. And lest you say that if wheat will grow this tall its reaper will suffer discomfort, the same verse states: “May his fruit rustle like Lebanon.” The Holy One, Blessed be He, will bring a wind from His treasury and blow across, and this will thereby induce the flour to fall from the stalks of wheat, and a person will go out to the field and bring back a palmful [pissat] of flour, from which he will provide his livelihood and the livelihood of the members of his household. It is stated: “With the kidney-fat of wheat” (Deuteronomy 32:14). The Sages said: In the future, each and every kernel of wheat will be as big as the two kidneys of the large ox. And do not be surprised that this is possible, as there was an incident involving a fox that nested inside a turnip, and they weighed this turnip, and they discovered that even discounting the space dug out by the fox, it still weighed sixty litra, as measured by the litra of Tzippori. Similarly, it is taught in a baraita that Rav Yosef said: There was an incident which occurred in the village of Shiḥin, in Eretz Yisrael, involving one whose father had left him three branches of mustard, one of which broke. And they discovered on this one branch alone nine kav of mustard. And with the wood of its large branches they roofed a booth for artisans. Similarly, Rabbi Shimon ben Taḥlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder, due to its great height. § It is stated: “And from the blood of the grape you drank foaming wine” (Deuteronomy 32:14). The Sages said: The World-to-Come is not like this world. In this world there is suffering involved in picking grapes and in pressing them. By contrast, in the World-to-Come one will bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough to fill about the amount of a large jug [pitus], and with its wood one will kindle a fire under a cooked dish. And every grape you have will produce no less than thirty full jugs of wine, each with the capacity of a se’a. As it is stated: “And from the blood of the grape you drank foaming wine [ḥamer].” Do not read this term as ḥamer; rather, read it as ḥomer, which is a measure equaling thirty se’a. § When Rav Dimi came from Eretz Yisrael to Babylonia, he said: What is the meaning of that which is written: “Binding his foal to the vine” (Genesis 49:11), which is interpreted as a prophecy for the future? It means that every grapevine you have in Eretz Yisrael requires a foal to carry the load of its harvest. The verse continues: “And his donkey’s colt to the choice vine [soreka].” The Gemara explains: Every barren [serak] tree you have in Eretz Yisrael will produce sufficient fruit in the future to load upon two donkeys. And lest you say that these trees do not contain wine, the same verse states: “He washes his garments in wine.” And lest you say that the wine is not red, the verse states: “And from the blood of the grape you drank foaming wine” (Deuteronomy 32:14). And lest you say that this wine does not inebriate those who drink it, the verse states: “And his vesture [suto] in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce [mesit] a state of drunkenness. And lest you say that this wine has no flavor, the verse states: “His eyes shall be red [ḥakhlili] with wine” (Genesis 49:12). This unusual term is read homiletically as follows: Each palate [ḥeikh] that tastes it says: This is for me, for me [li li]. And lest you say that the wine is good for the young but it is not good for the old, the verse states: “And his teeth white [leven shinayim] with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person. The Gemara asks: To what does the plain meaning of the aforementioned verse refer? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes a love that is sweeter than wine, and show me Your teeth through a smile that is sweeter than milk. The Gemara comments: This interpretation supports the opinion of Rabbi Yoḥanan. As Rabbi Yoḥanan said: One who whitens his teeth to his friend by smiling at him is better than one who gives him milk to drink, as it is stated: “And his teeth white [leven shinayim] with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as libbun shinayim, the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk. § The Gemara relates further stories concerning the great bounty of Eretz Yisrael. Rav Ḥiyya bar Adda was a school teacher of Reish Lakish. On one occasion, Rav Ḥiyya bar Adda was delayed for three days and did not come to teach the children. When he finally came, Reish Lakish said to him: Why were you delayed? Rav Ḥiyya bar Adda said to him: Father left me one branch of a grape vine, and I harvested from it on the first day three hundred grape clusters, and each cluster yielded a quantity of wine enough to fill a jug. On the second day I harvested another three hundred grape clusters, and every two clusters yielded enough wine to fill a jug. On the third day I once again harvested three hundred grape clusters, and every three clusters yielded enough to fill a jug, and I declared ownerless more than half of it. Reish Lakish said to him: Had you not delayed and thereby disrupted the Torah study of children, each grape cluster would have produced more wine. Due to your cancellation of Torah study, each cluster yielded progressively less. § Rami bar Yeḥezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse “A land flowing with milk and honey” (Exodus 3:8). Rabbi Ya’akov ben Dostai said: There are three mil from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey oozing from fig trees. Reish Lakish said: I myself saw a region called: The place flowing with milk and honey by Tzippori, and it was an area that covered sixteen by sixteen mil, 256 square mil. Rabba bar bar Ḥana said: I myself saw the region flowing with milk and honey of all Eretz Yisrael,
האדמו"ר ממונקץ' נהג לחזור על דבריו של הרב יהונתן אייבשיץ, שחי במאה הי"ח, על שלוש השבועות:
שו"ת מנחם אלעזר, לקוטים, סימן יב
וזה לשונו: "כנסת ישראל צווחה באלה ובשבועה [...] באם שהכל נועדו לילך לירושלים וכל האומות מסכימים, אפילו הכי [כך] צווחה שחלילה שתלך שמה, כי הקץ סתום, ואולי אין עתה הזמן האמיתי, רק את רצון לפי שעה, והיום או מחר יחטאו ומוכרחים לגלות פעם שנית, ואחרון קשה מן הראשון".
בטרנסילבניה הצפונית, שהייתה בין המלחמות חלק מרומניה, נודעה השקפתו של הרבי מסאטמר, הרב יואל טייטלבאום, ששלל כל קשר עם התנועה הציונית או עלייה לארץ, וראה בהם גורם הרסני הדוחק את הגאולה. השפעתו הייתה מעבר לאזור מגוריו, ורבים בהונגריה הושפעו ממנה.
ביקורת זו לא עמעמה את אהבתם לארץ ישראל. גם יחס זה מקורו, כאמור, בגישת החתם סופר ובעליית תלמידיו לירושלים. הרבי ממונקץ' עצמו ביקר בארץ ישראל בשנת תר"ץ (1930), ושנתיים קודם לכן יזם את הקמתם של בתי מונקץ' בירושלים, אם כי סבר שרק צדיקים גמורים שתורתם אומנותם ראויים לגור בה, ואילו על אלה שלא עמדו בקריטריונים שהציב, קרא את הפסוק: "ותבואו ותטמאו את ארצי" (ירמיהו ב, ז).
בין הרבנים בהונגריה וסלובקיה היו שעמדו בראש תנועת אגודת ישראל, כמו הרב אונגר מנייטרה, וגישתם לעלייה הייתה חיובית, בתנאים שנקבעו על ידי החלטות אגודת ישראל ביחס ליישוב.
בשנות מלחמת העולם השנייה ניכרה בהונגריה מגמה הולכת וגוברת, גם בקרב האורתודוקסיה, התומכת בעלייה לארץ ישראל. בשנת ת"ש (1940) התפרסמה בבודפשט חוברת "המביט לארץ", מאת משה וולץ, ובה המחבר קובל על ההתנגדות לעלייה לארץ ישראל וההתעלמות מסיכויי ההצלה הטמונים בה:
המביט לארץ, עמ' 45
האם שתומי עין הנכם, בהתרשלותכם זאת בלי ראות איך השבר הנורא עובר עלינו, רודפים ומקפחים פרנסתנו, וגבולי כל הארצות סגורים בפני ההגירה ההמונית, בלתי שערי א"י פתוחות לרווחה ופושטת זרועותיה לקבלת בניה השבים לתוכה, וכבר מצלצלים באזנינו פעמי הדרור של עמנו המשוחרר ובעל הכרה עצמית הקם לתחיה בארץ אבותיו.
המחבר קורא ליזום את יישובם של חרדים בארץ ישראל, ומסיים באומרו כי אם לא ישימו לב להצעותיו "נוכל לסתום הגולל ולחתום פרק הארטהאדקסי' ההונגרית, ומי שיש לו עין פקוחה ירגיש שהננו נמצאים כבר בעצם ימי הירידה וימים יגידו".
בשנת תש"ב התפרסם הספר "שלושה ספרים נפתחים", מאת הרב נתן צבי פרידמן, וחלק חשוב שלו עוסק בהזנחת מצוות יישוב ארץ ישראל. המחבר רואה בארץ ישראל לא רק מקום להצלה גשמית אלא גם מקום להצלה רוחנית מן האידאולוגיות המודרניות שבני הנוער היהודיים במדינות אירופה נפגשים עמן.
בשנת תש"ג (1943) כתב הרב מאיר יהודה פריי משוראן (תרל"ח–תש"ד, 1878–1944) שהיה מגדולי הרבנים בסלובקיה וראש ישיבת שוראן הנודעת, במבוא לספרו הדרשני "שבט מישור", כי הצרות של השנים האחרונות נובעות מחטא זניחת מצוות יישוב ארץ ישראל:
שבט מישור, מבוא
בעוונותינו הרבים בשנת ה' אלפים תרצ"ג התחילה תקופה של גזירות קשות לאחב"י... ונלאה העט לכתוב... ואנחנו בנ"י מאמינים שיד ה' עשתה זאת לייסרנו על חטאתינו... מלבד תכלית הנ"ל יש להן עוד תכלית, והיא לעורר בקרבנו החפץ והתשוקה להגאל מגלות החל הזה ולשוב לארץ הקודש. כי כל זמן שהשנים כתיקונן, רק בני עליה השתוקקו לה, אבל רובא דרובא אמרו: עוד חזון למועד. על כן באה עלינו הצרה הזאת, והפליא ה' את מכותיו, כדי שעיני הכל תהיינה נשואות לביאת משיח ובאמת בצוק העתים הללו גם ההדיוטים וקלי הדעת מרוצים לעזוב בית והון ומוכנים לעלות לארץ הקודש. הנה אם בנ"י משתוקקים באמת להגאל גאולת עולם, אז פקוד יפקוד ה' אותם, כמו שאמר הנביא... "כי עת לחננה כי בא מועד".
על רקע השינויים בהלך הרוח כלפי ארץ ישראל, שבאו לידי ביטוי גם בספרים הללו, נכתב גם ספרו של הרב טייכטל 'אם הבנים שמחה".