Midrash su Osea 11:78

“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.

Similarly David said: Jerusalem, thou art builded as a city that is compact together (Ps. 122:3); that is to say, like the city that the Lord built, a city that was destroyed called Jerusalem. It was built on high, directly opposite the one on earth, and concerning which He vowed that His Shekhinah would not enter the city above until the earthly Jerusalem was erected. How beloved was Israel in the sight of the Holy One, blessed be He. Whence do we know this? It is written: The Holy One in the midst of thee, and I will not come in fury (Hos. 11:9),²Be’ir (“in fury”) may be read as ba’ir (“into the city”). and it says elsewhere: Now, therefore, what do I here, saith the Lord, seeing that My people is taken away for nought? (Isa. 52:5). Our sages declared: Now, therefore, what do I here, saith the Lord implies: Why should I desire to be here in Jerusalem now that My people have been taken away from it? For nought would I be coming into it, therefore I will not come into it. May it be his will that it be rebuilt speedily in our day.

Another thing R. Nachman asked of R. Isaac: What is the meaning of the passage (Hos. 11, 9) The Holy One in the midst of thee, and I will not come into the city. Is it possible that because the Holy One was in their midst and yet did not wish to enter? "Thus, said R. Jochanan," replied R. Isaac: 'The Holy One, praised be He! said that He would not enter Jerusalem on high, until he could enter the Jerusalem down below; (i.e., until the latter is rebuilt).'" Is there then a Jerusalem on high?" R. Nachman asked. "Yea," was the answer, "for it is written (Ps. 122, 3) Jerusalem! which art built as a city wherein all associate together; [i.e., Jerusalem is built as that Jerusalem which is connected (associated) with it. Hence there is another one].

Samuel said: "A man who fasteth is called a sinner"; for it is said (Num. 6, 11) And he shall make atonement for him, for that he sinned with his soul. Wherein did he sin with his soul? We must say that it refers to the sin of having abstained from wine. He holds the same opinion as we are taught in a Baraitha of the Tana, R. Elazar Hakapar the Great, who says: "Is this not an a fortiori reasoning? If one abstains from drinking wine he is called a sinner; how much more should one be called a sinner if he abstains from everything (i.e., fasts)." R. Elazar, however, says: "On the contrary, he is called holy; as it is said (Ib. 5) He shall be holy, he shall let the locks of the hair of his head grow long. Is this not proved a fortiori? If one who simply obstains from wine is termed holy, how much more so should one who abstains from everything (i.e., fasts) be termed holy?" But how will Samuel explain the passage that calls such a man holy? This refers only to one who lets his hair grow. But how will R. Elazar explain the passage that calls such a man a sinner? This applies only to one who defiles himself. Did R. Elazar indeed say that fasting is a sin? Behold, R. Elazar said: "A man shall always think of himself (Ib. b.) as if sanctity rests within his entrails; for it is said (Hos. 11, 9) The Holy One is within thee." This is not difficult to explain. The latter refers to a case where one can endure the pains of abstinence, but the former refers to a case where he could not endure suffering. Resh Lakish said: "Such a man [who does not fast] is to be termed Chasid (pious); as it is said (Pr. 11, 17) He who takes care of his soul is a pious man." R. Jeremiah b. Abba said in the name of Resh Lakish: "It is not lawful for a scholar to fast, because through [wickedness of] fasting he diminishes Heavenly work." R. Shesheth said: "If a young scholar sitteth and fasteth, a dog may even eat his meal." [for he remains without health to study the Torah]

These are the accounts of the tabernacle (Exod. 38:21). Scripture states elsewhere: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).

“How the Lord has clouded [ya’iv] the daughter of Zion in His wrath.” Rabbi Ḥama bar Rabbi Ḥanina said: How did the Lord condemn in His wrath the daughter of Zion?⁸Rabbi Ḥama interprets the word ya’iv as to condemn rather than clouded. There are places where they call one who is liable [ḥayava], ayava. Rabbi Shmuel bar Naḥmani said: How did the Lord cause pain [kayev] in His wrath? There are places that call pain [keiva], eiva. The Rabbis say: How did the Lord cloud in His wrath the vision of the daughter of Zion?
“He cast the splendor of Israel from the heavens to the earth.” Rabbi Huna and Rabbi Aḥa, in the name of Rabbi Ḥanina son of Rabbi Abahu: This is analogous to a king who had a son. [The son] wept and he placed him on his knees. He wept and he placed him in his arms. He wept and he placed him on his shoulders. He made a mess upon him and he immediately cast him to the ground. His descent was not like his ascent. His ascent was in increments, but his descent was all at once. So too, “I have coddled [tirgalti]⁹This is from the root reish gimmel lamed, and is an allusion to placing the child on his knees, as the Hebrew word for leg is regel. Ephraim, taking them by their arms” (Hosea 11:3). Then, “I have elevated¹⁰This is an allusion to placing the child on his shoulders. Ephraim; Judah has plowed, Jacob has harrowed for him” (Hosea 10:11). Then, “He cast the splendor of Israel from the heavens to the earth.”
Another matter, “He cast the splendor of Israel from the heavens to the earth.” Rabbi Yehoshua ben Rabbi Naḥman said: This is analogous to residents of a province who crafted a crown for the king. They provoked him and he tolerated them. They provoked him and he tolerated them. Then the king said to them: ‘Are you not provoking me only due to the crown with which you crowned me? Here it is, thrown in your faces.’ So too, the Holy One blessed be He said to Israel: ‘Are you not provoking Me only due to the image of Jacob that is engraved on My throne? Here it is, thrown in your faces.’ That is: “He cast [the splendor of Israel]¹¹According to this interpretation, “the splendor of Israel” is a reference to that image of Jacob, who was also called Israel. from the heavens to the earth.”

... [What about all] the praise of Joseph, who exceeded in the honor of his father? And yet he did not enter into him all the time, such that were it not that they came to tell him, "Your father is sick," he would not have known! Rather this is to inform you of his righteousness. For he did not want to be alone with his father, lest he say to him, "How did your brothers act with you?" And [then] he would curse them.... Hence he did not go to his father all the time.)

(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

And Israel beheld Joseph’s sons, and said: “Who are these?” (ibid., v. 8). R. Judah the son of Shalum asked: Is it possible that he did not recognize them? Had they not sat and studied the law with him every day? Yet now he asked “Who are these?” even though they had ministered to him during the seventeen years he had resided in Egypt. Did he actually not recognize them? The fact is that he foresaw that Jeroboam the son of Nebat and Ahab the son of Omri would descend from Ephraim, and that they would become idolaters.¹⁰Jeroboam made two calves of gold, placing one in Beth-El, and the other in Dan (I Kings 12:28). Ahab married the Phoenician princess Jezebel, who introduced the worship of Baal and Astarte into the northern kingdom. And he went and served Baal and worshipped him (I Kings 16:31). It was for this reason the Holy Spirit departed from him. When Joseph realized this, he prostrated himself before the Holy One, blessed be He, and pleaded for mercy, saying: “Master of the Universe, if they are worthy to be blessed, do not turn away and cause me to be turned away today disgraced.” Thereupon the Holy One, blessed be He, restored the Holy Spirit to Jacob, and he blessed them. Whence do we know this? From the fact that it is written: And I, I taught Ephraim to walk, taking them by their arms (Hos. 11:3), that is, I restored the Holy Spirit to Jacob for the sake of Ephraim.

“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9).
“Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter. Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1). In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2). When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’ That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).

(Gemara) Why Kashanim (like crimson)? It should be Kashani (like a crimson) R. Isaac said: "Thus said the Holy One, praised be He! unto Israel, 'If your sins were as many as the years that have been arranged and have come down from the six days of Creation until now, they shall nevertheless become white as snow. Raba expounded: "What is meant by the passage (Ib. ib. ib.) Go now, and let us reason together, will say the Lord, etc. Why, Go now; it should be Come now? Why, will say the Lord; it should be, Saith the Lord? This means that in the future, the Holy One, praised be He! will say unto Israel, 'Go to your ancestors, they shall rebuke you.' And Israel will say: 'Sovereign of the universe, to whom shall we go? Shall we go to Abraham to whom thou hast said (Gen. 15, 13.) Know of a surety that thy seeds shall he stranger, etc., and he did not pray for us? Shall we go to Isaac who when blessing Esau said, (Ib. 27, 40.) And it shall come to pass, that when thou shalt have the dominion, etc., and he also did not pray for us? Shall we go unto Jacob, to whom Thou didst say (Ib. 46, 4.) I will go down with thee unto Egypt, and even he did not pray for us? Let then the Lord say, to whom shall we now go?' Then will the Holy One, praised be He! say to them, 'Because ye have attached yourselves to me, therefore if your sins be even as crimson, they shall become as white as snow.'" R. Samuel b. Nachmeini said: "What is meant by the passage (Is. 63, 16.) For Thou art our father; for Abraham, knoweth nothing of us, and Israel recognizeth us not; Thou, O Lord, art our Father, our Redeemer, etc., i. e., In the future, the Holy One, praised be He! will say to Abraham, 'Thy children have sinned before me,' and Abraham will answer, 'Sovereign of the universe, let them be wiped off for the sake of Thy holy name.' 'I shall tell this to Jacob, who had trouble raising his own children,' said the Lord, 'perhaps he will pray for mercy upon them.' The Lord then said unto Jacob, 'Thy children have sinned'; whereupon Jacob also replied, 'Sovereign of the universe! Let them be wiped off for the sake of Thy holy name.' Then said the Lord, 'Neither sense can be found with the aged, nor wise counsel with the young.' The Lord then said unto Isaac, 'Thy children have sinned.' Whereupon Isaac said unto Him, 'Sovereign of the universe, 'Are they my children and not Thine? When they answered Thee, We will do and listen. Thou didst call them (Ex. 4, 22.) My first-born son, and now are they mine and not Thine? Furthermore, how long a time have they sinned before Thee? Let us see; the duration of a man's life is about seventy years. Take off twenty years that Thou dost not punish and there will remain but fifty years. Take off the nights and only twenty-five will remain. Deduct twelve and one-half years spent in praying, eating and in performing other necessities and only twelve and one-half years will remain. Now if Thou wilt bear the whole burden, it is well, but if not, let me bear one-half [of the burden], and Thou the other half. And if Thou wilt say that I must bear the whole, behold! I was ready to sacrifice myself for Thee!' Immediately the children of Israel will begin to say [unto Isaac], 'For thou alone art our father.' Isaac will then say unto them, 'Instead of praising me, praise ye the Holy One, praised be He!' Whereupon they will lift up their eyes unto the Holy One, praised be He! and will say, 'Thou, O Lord, art our Father, our Redeemer (Is. 63, 16)." R. Chiya b. Abba, in the name of R. Jochanan, said: "Jacob (our father) was destined to go down to Egypt in iron chains, but his merits saved him [from such a fate], as it is written (Hosh. 11, 4.) With human cords I ever draw them forward, with leading strings of love: and I was to them as those that lift off the yoke from their jaws, and I held food unto them."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

“Your eyes are like doves.” “Your eyes,” these 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 go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of 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. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT. This text is related (to Hos. 11:4): WITH HUMAN TIES I DREW THEM IN, WITH BANDS OF LOVE.⁶³See Gen. R. 86:1. Israel would have deservedly gone down to Egypt in chains and collaria,⁶⁴The Latin word means “neck chains.” just as they went down to Babylon, had not Joseph gone first. All that happened to Joseph happened to Zion.⁶⁵See below, 11:11. That which is written of Joseph is written of Zion. It is written of Joseph (in Gen. 39:6): BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written of Zion (in Lam. 2:15): A PERFECTION OF BEAUTY. For this reason Jacob was afraid to go down to Egypt: Because it had been decreed over Abraham (in Gen. 15:13): KNOW FULL WELL THAT YOUR SEED SHALL BE ALIEN IN A LAND < NOT THEIRS WHERE THEY SHALL SERVE THEM AND BE OPPRESSED BY THEM >. So he dwelt in the land of Canaan. They came and said to him: Joseph was sold when he resembled a bull. It is so stated (of Joseph in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. And here he is ensconced in Egypt (Gen. 45:26)! When Jacob heard this, he said: See, I am going down to Egypt even though I am paying Abraham's bill (of indebtedness). Immediately (it says in Gen. 45:28): THEN ISRAEL SAID: ENOUGH, MY SON JOSEPH IS ALIVE. < I WILL GO AND SEE HIM BEFORE I DIE >. Immediately all the tribes went down with him. Who caused them to go down to Egypt? Joseph. (Hos. 11:4:) WITH HUMAN TIES I DREW THEM IN. This < HUMAN > is Joseph. (Gen. 39:1:) WHEN JOSEPH WAS TAKEN DOWN TO EGYPT.

(Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc.": R. Yehudah says: This verse is rich in allusions. An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven." He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well." R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L rd found her" — (Ibid. 9) "and the angel of the L rd said to her" — (Exodus 3:2) "and an angel of the L rd appeared to him" — And here it is written "and the angel of G d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)

... Jeremiah said: when I was coming up to Jerusalem, I lifted up my eyes and saw a woman sitting on the mountaintop, her clothes were black and her hair unkempt. She cried: I am seeking who will comfort me! And I cried: I am seeking who will comfort me! I came near and spoke with her, and I said to her: if you are a woman, then speak with me. If you are a spirit, then go away from me. She answered and said to me: Do you not recognize me? I am the one who had seven children. Their father went away to a land across the sea and as I was going up to cry for him, a prophet said to me ‘the house collapsed on your seven children and killed them.’ I do not know for whom I am crying and for whom my hair is unkempt.I answered and said to her: you are no better than my mother Zion, who was made a pasture for the beasts of the field. She answered and said to me: I am your mother Zion, I am she – the mother of seven, so it is written “She who bore seven has been cut off…” (Jeremiah 15:9) Jeremiah said to her: the blows you have received are like those of Job. Job’s sons and daughters were taken from him, your sons and daughters were taken from you. From Job I took his silver and gold, from you I have taken your silver and gold. I cast Job into the trash heap, you I have made into a heap of trash. And just as I came back and consoled Job, so too in the future I will return and console you. I doubled Job’s sons and daughters, and in the future I will double your sons and daughters. I doubled Job’s gold and silver, and in the future I will do so for you. I shook the trash from Job, and of you it is said “Shake yourselves from the dust, arise, sit down, O Jerusalem…” (Isaiah 52:2) Flesh and blood built you and flesh and blood destroyed you. But In the time to come I will build you, because thus it is written “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) Amen! May the Holy One fulfill what is written about us speedily and in our day “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads; they shall achieve gladness and joy, and sadness and sighing shall flee.” (Isaiah 35:10)

AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.

R. Nathan says: Moses was saddened that one of his sons did not stand (in his place) — whereupon the L-rd said to him: Are the sons of your brother Aaron not like your sons? He, too, that I appoint over Israel will go and stand at Elazar's door (to learn from him). To what may this be compared? A king had a son fit for royalty and he took the (governance of the) kingdom from him and gave it to his lover, telling him: Though I gave you greatness, go and stand at my son's door. Likewise, the Holy One Blessed be He said to Joshua: Go and stand at the door of the sons of Elazar, viz. (Bamidbar 27:21) "And before Elazar the Cohein shall he (Joshua) stand." At that time the strength of Moses increased and he strengthened Joshua before the eyes of all of Israel, as it is written (Devarim 31:7) "And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm!'" Behold, the people that I am giving you are still kids, still infants. Do not be censorious of what they do, for neither was their Master, viz. (Hoshea 11:1) "For Israel was a youth and I loved him," and (Song of Songs 1:8) "And graze your kids by the dwellings of the shepherds" — Take them into the shepherds' tents. Variantly: (Ibid.) "beikvei hatzon" — They were trodden down by the heel (ekev). "And graze your kids".

The congregation of Israel is destined to say before the Holy One Blessed be He: L-rd of the universe, (there is no hope for me, for) my witnesses (for the prosecution) remain (and are testifying against me), viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day the heavens and the earth." He will respond: I will remove them, viz. (Isaiah 65:17) "For, behold, I am creating new heavens and a new earth." Israel will then say: L-rd of the universe, I see places where I went astray and acted shamefully, viz. (Jeremiah 2:23) "See your way in the valley, know what you have done, etc.", and He will respond: I will remove them, viz. (Isaiah 40:4) "Every valley will be raised, etc." Israel will then say: L-rd of the universe, but my name remains! And He will respond: "I will remove it," viz. (Ibid. 62:2) "And you will be called by a new name." Israel: But L-rd of the universe, Your name is linked with that of the ba'alim. He: I will remove it, viz. (Hoshea 2:19) "And I will remove the names of ba'alim from her mouth." Israel: Still, those of my household use them. He (Ibid.): "They will not be mentioned again by their name." Afterwards Israel is destined to say: But You have already written (Jeremiah 3:1) "If a man divorces his wife and she leaves him and marries another man, can he return to her again?" He: Did I not write "a man"? And have I not already told you (Hoshea 11:9) "for I am G-d, and not a man!" And have I divorced you, house of Israel? Is it not already written (Isaiah 50:1) "Where is your mother's bill of divorce by which I sent her away, or to which of My creditors have I sold you!"