בֶּן־אָדָ֕ם אֱמָר־לָ֕הּ אַ֣תְּ אֶ֔רֶץ לֹ֥א מְטֹהָרָ֖ה הִ֑יא לֹ֥א גֻשְׁמָ֖הּ בְּי֥וֹם זָֽעַם׃
מענטשנקינד, זאָג צו איר:ביסט אַ לאַנד װאָס איז ניט גערײניקט, ניט באַרעגנט געװאָרן אין טאָג פֿון צאָרן.
Shir HaShirim Rabbah
“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.
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.
Devarim Rabbah
“You will be blessed more than all peoples. There will be none who are sterile or barren among you or among your animals” (Deuteronomy 7:14).
“You will be blessed more than all peoples” – Rabbi Ḥiyya bar Abba said: The praise of a noblewoman is not when she is lauded by her relatives, but when she is lauded by her rival wives.10The midrash interprets the verse to mean “you will be blessed by all peoples.”
“There will be none who are sterile or barren” – eunuchs or sexually underdeveloped women. I have derived only regarding people, from where is this derived regarding animals? As it is written: “Or among your animals” – thus [it includes both] people and animals. From where is this derived regarding the land? As it is written: “None shall miscarry or be barren in your land” (Exodus 23:26)11The midrash interprets this verse as referring to the land itself, indicating that all parts of the land will provide bounty. – thus [it includes] people, animals, and the land. From where is this derived regarding trees? It is as it is written: “The vine will not lose its fruit for you in the field prematurely” (Malachi 3:11).
“There will be none who are sterile or barren” – Rabbi Ḥanin ben Levi said: The Holy One blessed be He said: ‘Your prayer will not be barren, but rather, it will ascend and bear fruit.’
Another matter, Rabbi Yonatan said: “There will be none who are sterile or barren” – from repentance. There was an incident involving Rabbi Yonatan, who was walking near the mountain of the Samaritans.12Mount Gerizim, which was considered sacred by the Samaritans (translation based on Etz Yosef). He was riding a donkey and the animal driver was with him. A certain Samaritan joined them. When they reached Mount Gerizim, the Samaritan said to Rabbi Yonatan: ‘Rabbi, what is this? For this mountain is sacred.’13What is the significance of our having happened upon this sacred place (Matnot Kehuna). Elsewhere, the midrash reports that Rabbi Yonatan was traveling to pray in Jerusalem and the Samaritan asked him why he would travel to Jerusalem instead of praying at Mount Gerizim (see Bereshit Rabba 32:10). Rabbi Yonatan said to him: ‘Why is it sacred?’ The Samaritan said to him: ‘Because it was not stricken in the Flood waters.’ He said to him: ‘From where do you derive this?’ He said to him: ‘Is it not written as follows: “Son of man, say to it: You are a land that has not been purified, that has not been rained upon on the day of fury”’ (Ezekiel 22:24).14The Samaritan interpreted the verse as follows: “Is yours a land that is not purified? It was not rained upon on the day of fury,” and he understood it to refer particularly to Mount Gerizim (Etz Yosef). Rabbi Yonatan said to him: ‘If so, the Holy One blessed be He should have told Noah to ascend (there), and not to craft an ark.’ He said to [Rabbi Yonatan]: ‘He did so only to test [Noah].’ Rabbi Yonatan was silent. The animal driver said to [Rabbi Yonatan]: ‘Allow me to say one thing to him.’ He said to him: ‘Speak.’ The animal driver said to him: ‘Is this mountain not beneath the heavens?’ The Samaritan said to him: ‘Where else, beyond the heavens?’ He said to him: ‘Is it not written: “Fifteen cubits upward the water accumulated” (Genesis 7:20), “all the high mountains under the entire heavens were covered”?’ (Genesis 7:19). Rabbi Yonatan immediately dismounted the donkey and had [the driver] ride on it for four mil. He read this verse in his regard: “Any tongue that will rise against you in judgment will be condemned” (Isaiah 54:17).15Anyone who argues against the truth of the Torah will be condemned. This verse had been fulfilled regarding the Samaritan through the donkey driver’s statement. That is, “there will be none who are sterile or barren among you or among your animals.” What is “or among your animals [uvivhemtekha]”? Among your animal drivers [uvabehamin shelkha].
“You will be blessed more than all peoples” – Rabbi Ḥiyya bar Abba said: The praise of a noblewoman is not when she is lauded by her relatives, but when she is lauded by her rival wives.10The midrash interprets the verse to mean “you will be blessed by all peoples.”
“There will be none who are sterile or barren” – eunuchs or sexually underdeveloped women. I have derived only regarding people, from where is this derived regarding animals? As it is written: “Or among your animals” – thus [it includes both] people and animals. From where is this derived regarding the land? As it is written: “None shall miscarry or be barren in your land” (Exodus 23:26)11The midrash interprets this verse as referring to the land itself, indicating that all parts of the land will provide bounty. – thus [it includes] people, animals, and the land. From where is this derived regarding trees? It is as it is written: “The vine will not lose its fruit for you in the field prematurely” (Malachi 3:11).
“There will be none who are sterile or barren” – Rabbi Ḥanin ben Levi said: The Holy One blessed be He said: ‘Your prayer will not be barren, but rather, it will ascend and bear fruit.’
Another matter, Rabbi Yonatan said: “There will be none who are sterile or barren” – from repentance. There was an incident involving Rabbi Yonatan, who was walking near the mountain of the Samaritans.12Mount Gerizim, which was considered sacred by the Samaritans (translation based on Etz Yosef). He was riding a donkey and the animal driver was with him. A certain Samaritan joined them. When they reached Mount Gerizim, the Samaritan said to Rabbi Yonatan: ‘Rabbi, what is this? For this mountain is sacred.’13What is the significance of our having happened upon this sacred place (Matnot Kehuna). Elsewhere, the midrash reports that Rabbi Yonatan was traveling to pray in Jerusalem and the Samaritan asked him why he would travel to Jerusalem instead of praying at Mount Gerizim (see Bereshit Rabba 32:10). Rabbi Yonatan said to him: ‘Why is it sacred?’ The Samaritan said to him: ‘Because it was not stricken in the Flood waters.’ He said to him: ‘From where do you derive this?’ He said to him: ‘Is it not written as follows: “Son of man, say to it: You are a land that has not been purified, that has not been rained upon on the day of fury”’ (Ezekiel 22:24).14The Samaritan interpreted the verse as follows: “Is yours a land that is not purified? It was not rained upon on the day of fury,” and he understood it to refer particularly to Mount Gerizim (Etz Yosef). Rabbi Yonatan said to him: ‘If so, the Holy One blessed be He should have told Noah to ascend (there)
Shir HaShirim Rabbah
“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.
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.