Midrash su Geremia 31:19

R. Yudan asked: When is a son most beloved by his father? When he commences to talk. That is what Scripture says: Is Ephraim a darling son unto me? Is he a child that is a delight?¹Or: that is dandled. See Leviticus Rabbah 2:3. (Jer. 31:20). When does a child become a delight? At the age of three or four years, when he begins to chatter, he becomes a source of delight to his father.

“I have removed my tunic; how can I don it? I have washed my feet; how can I soil them? My beloved extended his hand through the hole, and my core was stirred for him” (Song of Songs 5:3–4).
“I have removed my tunic” – Rabbi Yoḥanan said: Even the simplest of the simple knows how to undress and dress, and you say: “I have removed my tunic”?¹⁸Why does the verse continue, “how can I don it,” when putting on a tunic is a simple act? Rabbi Ḥanina and Rabbi Yoḥanan say: On the day that the wicked Nebuchadnezzar attacked Israel, he removed from them two great garments: the garment of priesthood and the garment of royalty. “I have washed my feet” – from the filth of idol worship. I knew that the dust of that place induces one to idol worship; nevertheless, my beloved extended His hand through the hole.¹⁹God extended Himself to Israel in exile by bring about the building of the Second Temple through Cyrus.
Rabbi Abba bar Kahana said: Why is the image of a hole employed, as the hole is a place where creeping animals breed? Rather, this is what the congregation of Israel said before the Holy One blessed be He: Master of the universe, all the miracles that You performed on my behalf by means of Cyrus, would it not have been preferable to have performed them by means of Daniel, or by means of a righteous person? Nevertheless, “my core was stirred for him.”²⁰Even though the redemption was effected in this way, Israel was stirred and excited to have the Temple rebuilt and God’s presence in their midst, despite it being present in a more limited fashion than in the First Temple. Rabbi Azarya said: The Holy One blessed be He said: I bestow kindness. You say: “My core was stirred for him.” I, too, said: “My innards, My innards, I am trembling” (Jeremiah 4:19).²¹God seeks to be close to us just as we seek to be close to Him.
Another matter: “I have removed my tunic” – Rabbi Yoḥanan said in the name of Reish Lakish: Even the simplest of the simple knows how to undress and dress, and you say: “I have removed my tunic; how can I don it”? Rather, why is this? It is because sleep in the season of Shavuot is pleasant, and the night is short.²²The midrash is interpreting this verse as a reference to the giving of the Torah, which occurred on the festival of Shavuot. The midrash assumes that the Israelites did not awake early enough in the morning for the giving of the Torah (see also Shir HaShirim Rabba 1:12). Rabbi Yudan said: Not even a flea bit them.²³This is during the night before the giving of the Torah, and they slept until the Holy One blessed be He woke them. “I have washed my feet” – from the filth of idol worship. I knew that the dust of that place induces one to idol worship; nevertheless, my beloved extended His hand through the hole.²⁴Despite the fact that the Israelites were not ready to receive the Torah after having spent so much time in Egypt, God approached them to give them the Torah. Rabbi Ami said: Like a poor person who seeks charity. Nevertheless, “my core was stirred for him,” and He said to me: “Therefore My innards yearn for him; I will have mercy on him, the utterance of the Lord” (Jeremiah 31:19).

“All the people who were in the gate, and the elders, said: We are witnesses. May the Lord render the woman who is coming into your house like Rachel and like Leah, the two of whom built the house of Israel; prosper in Efrat, and proclaim a name in Bethlehem” (Ruth 4:11).
“All the people who were in the gate…” Most of those participating in the feast were from Leah; therefore they accorded priority to Rachel.²⁵¹Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves. Rabbi Abba bar Kahana said: Rachel was his primary wife, as it is stated: “Rachel was barren [akara]” (Genesis 29:31), [alluding to the fact that she was] primary [ikar]. Rabbi Shimon bar Yoḥai taught: Because they said things against Rachel,²⁵²Her enemies would attribute her barrenness to her character flaws. therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).²⁵³The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below. They are not only attributed to her; they are even attributed to her son: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). They are not only attributed to her son; they are even attributed to her grandson, as it is stated: “Is Ephraim My favorite son, a delightful child?” (Jeremiah 31:20).