ירמיהו, פרק ט״ו, פסוק א׳

God delivers a final and absolute response to the prayers offered on behalf of the people, making it clear that the decree of exile is sealed. No amount of prayer can reverse this judgment. Even if the greatest figures of the nation were to stand before Him in prayer and supplication [מצודת דוד], it would not alter the decision. Moses and Samuel are specifically highlighted because they were the greatest prophets and leaders who dedicated everything to their nation [רד״ק, ביאור שטיינזלץ]. Furthermore, they share a striking resemblance to the current prophet; like him, Moses and Samuel were prophets from the tribe of Levi and maintained an exceptionally close relationship with God [רד״ק, חומת אנך, אברבנאל].

Despite the greatness of these past leaders, their success in prayer stemmed from specific conditions that no longer exist. Moses and Samuel indeed pleaded for mercy on behalf of the Israelites, but they did so only after successfully guiding the people back to repentance [רש״י]. Because the current generation cannot be brought to repent, praying for them is pointless. Additionally, during the eras of Moses and Samuel, even when God was angry with the people, His inner will and desire remained connected to them, allowing prayers to successfully cancel harsh decrees [מלבי״ם]. Now, however, that deep inner connection has been completely severed.

This total disconnect is expressed through God declaring that His will and desire are no longer directed toward the nation [רש״י, מצודת ציון, רד״ק, ביאור שטיינזלץ]. Because He is entirely displeased with them, the immediate consequence is a harsh command of expulsion. The directive to send the people away signifies a forceful driving out and distancing [מצודת ציון]. God instructs the prophet to declare that the people are doomed to be expelled from the Holy Land and sent into exile [מצודת דוד, אברבנאל]. This command can also be understood as a personal instruction to the prophet himself: since he can no longer pray for the people, he must send them away from his own presence [רד״ק]. Ultimately, this tragic distancing is compared to a father who forcefully pushes a rebellious son out of his home and into exile [מלבי״ם].