ירמיהו, פרק ל״א, פסוק ו׳

A prophetic vision unfolds, revealing a profound historical and spiritual transformation where the long-standing division between the northern and southern kingdoms finally dissolves. A public call echoes from Mount Ephraim—a region disconnected from Jerusalem for many years—urging the people to reunite around the worship of God in Zion.

The primary approach among commentators is that this call is issued by watchmen or lookouts. These individuals stand atop high towers to scan the distance, announce messages, and protect the cities and fields from harm [רש״י, מצודת ציון]. Their role requires a strict, highly elevated level of guarding [מלבי ם באור המילות]. This scene illustrates a powerful historical reversal. In the past, guards were stationed in Mount Ephraim specifically to prevent the people from traveling to Jerusalem. Yet, in the future, these very same field watchers will be the ones urging villagers to gather their fresh fruits and ascend to Zion. Together, they will celebrate and thank God for His abundant goodness [מלבי״ם, ביאור שטיינזלץ, רד״ק]. This dramatic shift symbolizes the dawn of redemption, the return of the Divine Presence, and the fulfillment of God's promise for joy and public salvation [מצודת דוד, צאינה וראינה].

Another perspective understands the callers not as physical watchmen, but as the guardians and keepers of the Torah. According to this view, the invitation to rise and ascend to Jerusalem during the redemption is directed toward the righteous individuals who faithfully preserved the law from ancient times [רש״י, רד״ק].

In sharp contrast to these visions of hope, a completely different approach reads the scene as a depiction of destruction rather than redemption. This view rejects the idea of agricultural or military watchmen, arguing that the context does not involve a war requiring lookouts, nor is there proof that standard guards were given this specific title. Instead, the term refers to the Roman nation, the children of Edom. The name either stems from the language of siege and ruin, or anticipates the title these conquerors would eventually adopt for themselves. Rather than a joyful pilgrimage, this interpretation describes the tragic destruction of the Second Temple. The Romans gather at Mount Ephraim and maliciously declare their intent to go up to Zion, driven by a desire to conquer Jerusalem and wage war against the God of Israel [אברבנאל].