ירמיהו, פרק כ״ט, פסוק ז׳

Exiles forced into a foreign land often harbor resentment toward their captors, waiting eagerly for their host nation's downfall. Yet, a radically different approach is expected here. The exiles are required to tie their own fate to their new place of residence, actively working for the well-being of the foreign country where they now live [ביאור שטיינזלץ]. They are instructed to genuinely ask and seek out the prosperity of their host city [מצודת דוד].

The primary approach among commentators is that the instruction to pray for the city stems from a practical reality: the exiles are directly dependent on the host government. When the foreign city experiences stability and rest, the exiled people will naturally enjoy that same peace. This aligns with the broader principle of praying for the welfare of the ruling kingdom [מצודת דוד].

Alongside this practical explanation, there is a deeper, spiritual dynamic regarding how God distributes His blessings. When the people of Israel live in their own land, they receive God's abundance directly and channel it outward to the rest of the nations. However, during the period of exile, this natural order is completely reversed. God's abundance is first directed to the ruling empire and its appointed spiritual guardian. Only after the host nation receives this blessing does it pass on to the Israelites. Therefore, praying for the foreign city's peace is essentially a way to ensure that the ruling nation receives God's abundance, which will eventually reach the exiles themselves [מלבי״ם, חומת אנך].

Despite this clear command, the obligation to seek the peace of Babylon is strictly temporary. It remains valid only as long as God has decreed for the people to remain in exile. Ultimately, the true and greater peace for the Israelites will not come from Babylon's continued success, but rather from its eventual destruction, which will finally allow their departure from exile [רד״ק].