Midrash su Genesi 37:33

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

When Reuben descended to the pit during the night to rescue his brother, and found that Joseph was no longer there, he tore his clothing and wept. He returned to his brothers and told them: The child is not; and as for me, whither shall I go? (ibid., v. 30). They related to him what had transpired and told him about the pact they had entered into. And he remained silent. Though it is written about the Holy One, blessed be He: He declareth His word to Jacob (Ps. 147:19), He did not disclose this matter to him because of the pact of excommunication. That is why Jacob said: Joseph is without doubt torn in pieces (Gen. 37:33). R. Mana maintained: The tribes were punished because they sold Joseph, and their sin was not forgiven until they died. Hence Scripture says of them: Surely, this iniquity shall not be expiated by you until you die (Isa. 22:17).

Joseph retorted. “Why do you speak in behalf of all your brothers? I have discovered through this cup that you do have older brothers, and that you are, indeed, a garrulous creature.” Judah replied: “What you see is correct, but I am compelled to speak because I pledged myself as a surety for my brother.” “Then why were you not surety for your brother when you sold him to the Midianites for twenty pieces of silver, and why did you distress your father by telling him Joseph is without doubt torn to pieces (Gen. 37:33)? Joseph did you no evil, but this one sinned in stealing the goblet. Go tell your father: The rope has followed after the bucket.”⁶That is, Benjamin suffered the same fate as Joseph.

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere in reference to this verse: The envy also of Ephraim shall depart … Ephraim shall not envy Judah (Isa. 11:13). Jacob our patriarch sent Judah before him because he believed that Judah had killed Joseph at the time he brought him the coat of many colors, as it is said: And he knew it, and said: “It is my son’s coat; an evil beast hath devoured him” (Gen. 37:33). An evil beast refers to Judah, since it is said: Judah is a lion’s whelp. And Jacob said to Judah: “Thou art the one who hath rent him asunder.” Whereupon Jacob rent his garments … and all his sons and daughters rose up to comfort him (ibid., vv. 34–35).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART.³³Tanh., Gen. 11:9; Gen. R. 95:2. < He was sent > because our father Jacob thought that Judah had killed Joseph because he had brought him the tunic, about which it is stated (in Gen. 37:33): HE RECOGNIZED IT AND SAID: MY SON'S TUNIC! AN EVIL BEAST HAS EATEN HIM. Now AN EVIL BEAST is nothing but a lion.³⁴According to Gen. 49:9, JUDAH IS A LION’S WHELP. So Jacob said to him: You have torn him to pieces, and you are going to tear his brother to pieces. You would not have torn him to pieces except out of jealousy. Immediately (there follows in Gen. 37:34): THEN JACOB RENT HIS GARMENTS….

(Ibid., cont.:) GOD HAS FOUND OUT THE CRIME OF YOUR SERVANTS. Do not read: "He has found out" but: "He has caused < others > to find out." Two < of us > brothers never enter a banquet hall together because of the < evil > eye. Now all of us find ourselves in a single garden bed through a single offense which took place at our hands. He said to them: This brother of yours was not with you at that time. They said to him: Everything found with the thief is seized with him. He said to them: But, if in the case of your former brother, who neither stole nor caused you grief, you said (in Gen. 37:33 // 44:28): HE HAS BEEN TORN TO BITS; how much the more < are these words applicable > in the case of this one who has stolen and caused you grief! Go, say to his father: HE HAS BEEN TORN TO BITS. Now are not < these > words an argument a fortiori? And, if an unfortunate incident which came about through righteous ones (like Joseph) has been sustaining the whole world,⁵⁶Cf. the parallel version in Tanh., Gen. 10:10: “So if, in the case of an unfortunate incident which comes about through this righteous person, he has been sustaining all who come into the world…. ” In this version the reference is more clearly to Joseph’s misfortune which resulted in his feeding the world during the famine. how much the more so in the case of merit which the Holy One brings about through them!⁵⁷See above, note 35.

[Another interpretation: IN ANTICIPATION OF THE TIME OF DISCOVERY.] < It means > that someone had to be hoping for something until he knew his end. Who was this? This was Jacob. Although he said (in Gen. 37:33 // 44:28): HE HAS BEEN TORN TO BITS, he was waiting for the Holy One. In the end he informed him that Joseph was alive. And not only that, but he < himself > brought him the good news that he was alive. (Gen. 43:14, cont.:) AND MAY GOD ALMIGHTY GRANT YOU MERCY.⁶⁸Cf. Codex Vaticanus Ebr. 34: “And not only that, but his mouth proclaimed the good news that he was alive. Where is it shown? Where it says (in Gen. 43:14, cont.): AND MAY GOD ALMIGHTY GRANT YOU MERCY BEFORE THE MAN THAT HE MAY RELEASE TO YOU YOUR BROTHER, i.e.. Simeon. THE OTHER ONE, i e., Joseph. AND BENJAMIN, i.e., Benjamin.”

“Your eyes are like doves.” Like doves; your quality is like that of the dove. Just as the dove brought light to the world, you, too, bring light to the world, as it is stated: “The nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? During the days of Noah. That is what is written: “The dove came to him at evening time and behold, there was an olive leaf plucked [taraf] in its mouth” (Genesis 8:11). What is “taraf in its mouth”?³⁰⁰The root tet-resh-pei can refer to food or to killing. Killed, just as you say: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree.³⁰¹The dove brought a leaf from a living tree, indicating to Noah that there was life in the world.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the flood waters. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstones were dissolved in the water.³⁰²Thus, since the destruction wrought by the flood was so devastating, it must be that if a tree was growing at that time, it was from the Land of Israel (Etz Yosef).
Rabbi Taryi said: The gates of the Garden of Eden opened for it, and it brought it from there. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a high-quality item, e.g., cinnamon or balsam? Rather it was hinting to Noah, [as though] it said to him: My master, Noah: [It is preferable to have something] bitter from this [tree] from the hand of the Holy One blessed be He, and not [something] sweet from your hand.

Rabbi Chiya taught, "'Olive oil,' and not sesame oil, nut oil, radish oil or almond oil. But rather olive oil, from your olive tree." Rabbi Avin said, "[There is a relevant] parable about a king whose legions had revolted against him, but one of his legions had not revolted against him. The king said, 'I will make dukes, governors and generals from that legion that did not rebel against me.' So [too] did the Holy One, blessed be He, say, 'This olive tree brought light to the world in the days of Noach.'" This is [the understanding of] that which is written (Genesis 8:11), "The dove came back to him toward evening, and there in its bill was a plucked-off (taraf) olive leaf! What s [the understanding of] taraf? Killed, as you would say (Genesis 37:33), "Yosef was surely torn apart (taraf.)" Rabbi Berakhiah said, "If it had not killed it, it would have made a large tree." And from where did [the dove] bring it? Rabbi Abba bar Kahana said, "It brought it from the Mount of Olives." Rabbi Levi said, "It brought it from the branches of the Land of Israel." This is [the understanding of] what they say, "The Land of Israel was not struck by the waters of the flood." This is what the Holy One, blessed be He, said to it through Yechezkel (Ezekiel 22:24), "O mortal, say to her, 'You are an uncleansed land, not washed [by rain on the day of fury.]'" Rabbi Yochanan said, "Even the lower wheels of mills were dissolved by the waters (of the flood)." Rabbi Berakhiah said, "The gates of the Garden of Even opened for it, and it brought it from there." Rabbi Eyebu said to him, "If it brought it from the Garden of Eden, did it not have something better to bring, such as cinnamon or balsam? Rather it hinted a hint to him and said to him, 'My master, Noach, [better something] more bitter than this from the hand of the Holy One, blessed be He, [than something] sweet from your hand!'"

And again [Noach] sent forth the dove out of the ark . . . And the dove came in at evening, and here, an olive leaf torn off in her mouth” [Gn 8:11]. “An olive leaf torn off in her mouth”—From where did she bring it? R’ Bibi said: The gates of Gan Eden were opened for her, and from there she brought it. Said R’ Abahu: Had she brought it from Gan Eden, couldn’t she bring something special, cinnamon or balsam? But she gave [Noach] a hint, and said to Noach: Better is bitterness from this and not sweetness from beneath your hand.

And Reuben || went down by night to bring up Joseph out of the pit, but he did not find him there. He said to them: Ye have slain Joseph; "and I, whither shall I go?" (Gen. 37:80). And they told him what they had done, and the ban which they had proclaimed; and Reuben heard of the ban, and was silent; the Holy One, blessed be He, because of the ban, did not tell the matter to Jacob, and (though) concerning Him it is written, "He sheweth his word unto Jacob" (Ps. 147:19); but this word He did not shew unto Jacob, therefore Jacob did not know what had been done to Joseph, and he said: "Joseph is without doubt torn in pieces" (Gen. 37:33).

Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, "hear, please" - "Hear please what Ad-nai says" (Micah 6:1). "There we were binding sheaves" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. "Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say "this is your god, Yisrael" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad "a wild animal ate him" (Gen. 37:33). And what will stand for me? My mother's silence. "Stood up" - "suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf" - these [extra words] correspond to the five times they will bow down to him in the future. "His brothers said to him: will you reign over us? Will you rule over us?" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.