Midrasz do Rodzaju 8:11

“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.

(Fol, 18b) R. Jeremiah b. Elazar said: "Only a part of a man's praise should be said in his presence, but the entire praise in his absence." Only a part of the praise [due him should be said] in his presence, as it is written (Gen. 7, 1.) For thee I have seen righteous before me in this generation; and the entire praise in his absence, as it is written (Ib. 6, 9.) A just, perfect man in his generation. R. Jeremiah b. Elazar said further: "What is the meaning of the passage (Gen. 8, 11.) And lo! a plucked olive leaf was in her mouth? The dove said unto the Holy One, praised be He! 'Sovereign of the universe, let my food be even as bitter as the olive leaf, but direct from your hand, and not from the hand of a mortal man, although it may be as sweet as honey.'" How do we know that the word Teref (plucked) indicates food? For it is here written, Teref (plucked) in her mouth, and it is written there (Pr. 30, 8.) Hatrifeni (let me eat) the bread appointed to me.

Thine eyes are as doves. R. Isaac stated: The Holy One, blessed be He, told them: Their (Israel’s) nature is like that of a dove. When one desires to purchase wheat from his companion, he says to him: “Describe its properties to me.” Their nature is like unto that of a dove (in another respect). How do we know this? It is written: When Noah was in the ark he sent forth a raven, and it went forth, and that is followed by the verse He sent a dove from him, and the dove came in unto him (Gen. 8:8, 11). The Holy One, blessed be He, said: Just as the dove brought light to the world (by bringing Noah an olive leaf), so you, who are compared to a dove, must bring olive oil and kindle lamps before Me, as it is said: And thou shalt command that they bring unto thee.

We find that the Holy One, blessed be He, said to Noah: Neither shall there anymore be a flood (Gen. 8:11). Isaiah later explained that this was an oath, as it is said: For as I have sworn that the waters of Noah shall no more go over the earth (Isa. 54:9), and that this promise will be fulfilled everlastingly. How much more so, then, will He keep the three oaths that He explicitly swore to Israel. The first oath was: So have I sworn that I would not be wroth with thee nor rebuke thee (ibid.); the second was: The Lord God has sworn by His holiness (Amos 4:2); and the third was: The Lord God has sworn by His right hand, and by the arm of His strength: Surely I will no more give thy corn to be food for thine enemies (Isa. 62:8).

“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.

He sent forth the raven to ascertain what was (the state of) the world. It went and found a carcase of a man cast upon the summit of a mountain, and it settled thereon for its food, and it did not return with its message to its sender, as it is said, "And he sent forth the raven" (Gen. 8:7). He sent forth the dove to see what was (the state of) the world, and she brought back her message to her sender, as it is said, "And the dove came in to him at eventide, and, lo, in her mouth an olive leaf pluckt off" (Gen. 8:11). And why in her mouth was an olive leaf pluckt off? || The dove spake before the Holy One, blessed be He, saying: Sovereign of all worlds ! Let my food be bitter like this olive, and let it be entrusted to Thy hand, and let it not be sweet (even) as honey, and given by the hand of flesh and blood. Hence they said: He who sends a message by the hand of an unclean (messenger) is (like) sending by the hand of a fool, and he who sends a message by the hands of a clean (messenger) is like sending by the hand of a messenger faithful to his senders.

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!'"