מדרש אויף תהילים 80:9

Rabbi Abbahu began: “Those who dwell in His shade will return” (Hosea 14:8) – these are the proselytes who come and take shelter in the shade of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – they will become primary like Israel, just as it says: “There will be grain for the young men, and new wine will make the young women sing” (Zechariah 9:17).¹The Hebrew phrase degan baḥurim, translated here as, “there will be grain for the young men,” can also be understood to mean “the young men are grain.” Thus, the young men of Israel are compared to grain, which are the primary form of nourishment, and the proselytes are also compared to grain. “They will blossom like the vine” (Hosea 14:8) – just as it says: “You transported a vine from Egypt, drove out the nations and planted it” (Psalms 80:9).
Another matter: “They will give life to grain” (Hosea 14:8) – in the Talmud.²The midrash interprets the verse to mean “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “They will blossom like the vine” (Hosea 14:8) – in aggada. “Its repute will be like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of proselytes are dear to me like wine libations that are offered before Me on the altar.
Why is [the Temple] called Lebanon? It is in accordance with: “That good mountain and the Lebanon” (Deuteronomy 3:25).³Lebanon in this verse is understood to refer to the Temple; see Sifri, Va’etḥanan 28; Rashi on Deuteronomy 3:25). Rabbi Shimon ben Yoḥai taught: Why is it called Lebanon? Because it whitens [malbin] the iniquities of Israel like snow. That is what is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18). Rabbi Tavyomei said: It is because all the hearts [levavot] rejoice in it. That is what is written: “Beautiful in its view, joy of the entire world…” (Psalms 48:3). The Rabbis say: It is in accordance with: “My eyes and My heart [velibi] will be there always” (I Kings 9:3).

“Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6).
“A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;¹The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.²Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it³The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18).
Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3).
Another matter: “[Those who dwell in His shadow⁴This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).⁵Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).
Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).

Another matter: “A man’s sacred items shall be his” – that is what is written: “Happy are all who fear the Lord, who follow His ways” (Psalms 128:1). It does not say: “Happy are Israelites, happy are priests, happy are Levites,” but rather, “happy are all who fear the Lord.” These are the proselytes who fear the Lord, as they are included in “happy,” just as it is stated regarding Israel: “Happy are you, Israel” (Deuteronomy 33:29). That is why it is stated in their regard: “Happy are all who fear the Lord.” Regarding which proselyte is “happy” stated? It is regarding a proselyte who is a righteous proselyte, but not those Samaritans, in whose regard it is written: “They would fear the Lord and worship their gods” (II Kings 17:33). Rather, it is regarding a proselyte who fears the Holy One blessed be He and follows the ways of the Holy One blessed be He. That is what is written: “Who follow His ways.”
“When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come.
“Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children.
“At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,⁵¹Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues.
“Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed.
“May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future.
“May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.”
Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs.
Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’⁵²Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for.
He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.