Pisqa’ 371H:69-73; JN1:107-111. 1. “And as a result of obeying these laws . . . then HASHEM your God will keep the covenant . . .” (Dt.7:12).2This verse initiates parashat `Eqev in the MT, but is not subject to midrashic exegesis in Sifre Dt. Here it functions to announce the quid pro quo character of the deuteronomic covenant. “For the Land you are about to enter and possess is not like the land of Egypt” (Dt.11:10). Look! This was stated to calm Israel at the hour they left Egypt. For they were saying: what if we do not enter a land as lovely as this? Said the All-Present to them: “For the Land you are about to enter and possess is not like the land of Egypt” (Dt.11:10). This explains that the Land of Israel is more praiseworthy than Egypt.
2. Does the verse really speak in praise of the Land of Israel? Or, perhaps, it speaks in praise of the Land of Egypt! The Teaching states: “And Hebron was built seven years before Zoan of Egypt” (Nu.13:22).3The verse might suggest that Hebron, being built before Zoan, is deemed superior. This suggestion is now dismissed. As a political capitol, Zoan of Egypt is superior to the “trash-heaps of Hebron!” What was Zoan? The center of government.4Cf.Pisqa’ 3.3 with regard to Edrei (Dt.1:4), which is also labelled a “center of government” (maqom malchut). And, similarly He says: “Its officials were in Zoan” (Is.30:4). What was Hebron? The trash-heap of the Land of Israel, for it is stated: “Rebellious5Heb: mamrei. “Mamrei” is another name for Kiryat-arba. The midrashic reading exploits the fact that the root, m-r-y, from which “Mamrei” is formed, means “rebellious” (cf. Dt.9:7: mamrim) Kiryath-arba, which is Hebron” (Gn.35:27). Now, look— doesn’t it follow logically: If Hebron is the trash-heap of the Land of Israel, yet the Land of Israel is praised with praises worthy of the land of Egypt— which, you see, is more praiseworthy than all other lands [as at Gn.13:10]— the logical conclusion is that the Land of Israel is most praiseworthy of all lands!
6. Insofar as the soil of the mountain is thin, and that of the valley is rich— is it possible for rain water to flush the soil to the valley, [leaving the mountain eroded,] like a valley, lacking water? The Teaching states: “A Land of mountains and valleys” (Dt.11:11): mountains—as they normally are, and valleys—as they normally are. And, similarly, He says: “Petition HASHEM for rain in the season of late rains” (Zech.10:1).
3. An analogy— a person built two banquet halls, one fine and the other shabby. He does not first build the shabby one and only afterward build the fine one; rather, he builds the fine one, and only afterward builds the shabby one, for the trash from the first can be used in the second.7The material in small type is lacking in many mss of Sifre. See F:70, n.1. Therefore—since Hebron was more praiseworthy than Tzoan, it was built first. And so do you find concerning the ways of the All-Present— whatever is most beloved precedes its counterpart [in the sequence of Creation]. Torah— because it is more beloved than anything else, was created before anything else, for it is said: “HASHEM created (qanani)8The root-stem, q-n-h, can mean “create” or “acquire” depending upon context. Me at the beginning of His way, the first of His deeds of old” (Prov.8:22). And He says: “From eternity was I fashioned, at the beginning” (Prov.8:23). The Holy Abode— because it is more beloved than any shrine, was created (nivr’a)9The root-stem, b-r-‘, is preferred by the creation narrative of Gn. 1:1ff. prior to any other, for it is said: “Throne of Glory! Exalted from the beginning, our Holy Place!” (Jer.17:12). The Land of Israel— because it is more beloved than any other land, was created (nivr’eit) prior to any other, for it is said: “Before He made (`asah) the land and fields . . . the dust of the world” (Prov.8:26). “the land”—this refers to other lands; “fields”—this refers to the wastelands; “the world”—this refers to the Land of Israel.
4. R. Shimon b. Yohai says: “The world” (Prov.8:26)— this refers to the Land of Israel, for it is said: “Delighting in the world of His Land” (Prov.8:31). Why is it called “the world?” (tevel) Because it is more savory (metubelet) than other lands.10Cf. ARNA:37. The root, b-l-l, (“to mix”) stands behind both tevel (“world”) metubal (“spiced”) providing the assonance so crucial to the paronomasia of the exegeses at Pisqa’ 37.6-7. As we know, with other lands, what this one has, the other lacks; and what this one lacks, the other has. But the Land of Israel lacks for nothing! As it is said: “You will lack for nothing within it!” (Dt.8:9).
Another word: “The land”(Prov.8:31)— this refers to other lands. “fields” (Prov.8:26)— this refers to the deserts. “the world” (Prov.8:31)— this refers to the Land of Israel. Why is it called “the world? (tevel)” Because of the spice (tevel) within it.11Cf. ARNA:37. Now, which spice is within it? This is Torah, for it is said: “Among the gentiles there is no Torah” (Lam.2:9). On this basis [it is taught]: the Torah is in the Land of Israel.
5. And so you find regarding Sennacherib. When he came to seduce Israel into surrender, what did he say to them? “Make your peace with me . . . before I come and take you to a land like your Land” (2 Ki.18:31-32). We don’t find it written: “To a land lovelier than your Land.” Rather, the verse states: “To a land like your Land”. Doesn’t it follow logically? If a person coming to praise his own land does not denigrate the Land of Israel, isn’t it only logical for Moses to praise the Land of Israel [by comparing it favorably to Egypt]!
R. Shimon b. Yohai says: Sennacherib was a bumbler and didn’t know how to seduce! An analogy— a certain fellow went to betroth a woman. He said to her: your father is a king and I am a king; your father is rich, and I am rich; your father feeds you meat and fish and gives you aged wine to drink; and I will feed you meat and fish and give you aged wine to drink. This is no seduction! How should he win her favor? By saying to her: your father is a commoner, but I am a king; your father is a pauper, but I am rich; your father feeds you greens and beans, but I will feed you meat and fish; your father gives you new wine to drink, but I will give you aged wine to drink; your father brings you to the baths on foot, but I will bring you on a litter. Doesn’t it follow logically? If a person coming to praise his own land does not denigrate the Land of Israel, it is only logical for Moses to praise the Land of Israel!
6. Look at what He says: “The Sidonians call Hermon Sirion, but the Amorites call it Senir” (Dt.3:9). Yet, in another place He says: “until Mt. Sion, which is Hermon” (Dt.4:48). It turns out that the same place is called by four names! Now why do the world’s creatures need to know this? Only because four kingdoms clashed over it, this one saying: let it be named after me, and that one saying: let it be named after me! Now, doesn’t it follow logically? If four kingdoms clashed over the trash-heaps of the mountains of Israel, it is only logical for Moses to praise the Land of Israel!
And similarly you say: “And Dannah and Kiriath-sannah, which is Debir” (Josh.15:49)— yet in another place He says: “And the former name of Debir was Kiriath-Sepher” (Josh.15:15). It turns out that the same place is called by three names! Now why do the world’s creatures need to know this? Only because three kingdoms clashed over it, this one saying: let it be called after me, and that one saying: let it be called after me! Now, doesn’t it follow logically? If three kingdoms clashed over the trash-heaps of the cities of Israel, it is only logical for Moses to praise the Land of Israel!
And similarly you say: “Ascend to this Mt. Abarim, Mt. Nebo” (Dt.32:49). Yet in another place He says: “Ascend to the top of Pisgah” (Dt.3:27). It turns out that the same place is called by three names! Now why do the world’s creatures need to know this? Only because three kingdoms clashed over it, this one saying: let it be called after me, and that one saying: let it be called after me! Now, doesn’t it follow logically? If three kingdoms clashed over the trash-heaps of the mountains of Israel, it is only logical for Moses to praise the Land of Israel!
7. Look at what He says! “And I gave you a desirable Land, a dear inheritance, among the masses of nations” (Jer.3:19).— a Land of many villas for kings and governors. Indeed, any king or governor who acquires nothing in the Land of Israel— he says: I’ve achieved nothing!
R. Judah says:12See Pisqa’ 353.6 for a parallel version of R. Judah’s teaching. Now—had all the thirty one [Canaanite] kings13They are listed at Joshua 12:9-24. ever been to the Land of Israel? Rather, it was the way things are done nowadays in Rome. Any king or governor who acquires nothing in Rome— he says: I’ve achieved nothing! So too any king or governor who acquired no palaces or villas in the Land of Israel— he says: I’ve achieved nothing!
8. “A dear (tzevi)14The double-entendre based on tzevi (“deer” or “gazelle”, as well as “precious”) exploits the assonance brilliantly. inheritance” (Jer.3:19)— just as your typical deer (tzevi) is more fleet of foot than all the other domestic and wild beasts, so too the fruit of the Land of Israel ripens more quickly than the fruit of other lands.
Another word: Just as your typical deer is skinned but its skin does not stick to the flesh, so too the Land of Israel does not withhold its fruit as long as Israel observes the Torah.
Just as your typical deer is easier to digest than all the other domestic and wild beasts, so too the fruit of the Land of Israel is easier to digest than that of other lands. If they are easier to digest, can they be creamy-rich as well? The Teaching states: “A land dripping with milk and honey” (Dt.11:9)— its fruits as creamy-rich as milk, and sweet as honey.9. And so He says: “My beloved had a vineyard in a rich corner (qeren ben shamein)” (Is.5:1)— just as your ox has upon its body nothing higher than its horns (qarnaw)15Qeren, in the dual sense of “corner” and “horn” supplies the basis for the word-play here. so too the Land of Israel is higher than all the lands. Or [perhaps the point is just the opposite]? Just as your ox has upon its body no part of less value than its horns, so too the Land of Israel is of less value than other lands? The Teaching states: “In a rich corner (Is.5:1)”— indicating that the Land of Israel is rich. This teaches you that what is higher than its counterpart is more praiseworthy than its counterpart. The Land of Israel, because it is higher than all, is more praiseworthy than all! For it is said: “Let us ascend and take possession of it” (Nu.13:30), “And they ascended and scouted out the Land” (Nu. 13:21), “And they ascended from the south” (Nu.13:22), “And they ascended from Egypt” (Gn.45:25).10. The Holy Abode, which is higher than all [shrines], is more praiseworthy than all [shrines], for it is said: “Now arise and ascend to the place” (Dt.17:8). And He says: “And many people came and said: Come let us ascend the mount of the Abode of HASHEM” (Is.2:3). And He says: “Let us ascend Zion, to HASHEM, our God” (Jer.31:6).
(דברים יא י) כִּי הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ, הֲרֵי זוֹ נֶאֶמְרָה הֲפָסָה לְיִשְׂרָאֵל בְּשָׁעָה שֶׁיָּצְאוּ מִמִּצְרַיִם, שֶׁהָיוּ אוֹמְרִים: שֶׁמָּא לֹא נִכָּנֵס לְאֶרֶץ יָפָה כָּזוֹ? אָמַר לָהֶם הַמָּקוֹם: כִּי הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ לֹא כְאֶרֶץ מִצְרַיִם, מַגִּיד שֶׁאֶרֶץ יִשְׂרָאֵל מְשֻׁבַּחַת מִמֶּנָּה.
Pisqa’ 371H:69-73; JN1:107-111.
1. “And as a result of obeying these laws . . .
then HASHEM your God will keep the covenant . . .” (Dt.7:12).2This verse initiates parashat `Eqev in the MT, but is not subject to midrashic exegesis in Sifre Dt. Here it functions to announce the quid pro quo character of the deuteronomic covenant.
“For the Land you are about to enter and possess is not like the land of Egypt” (Dt.11:10).
Look! This was stated to calm Israel at the hour they left Egypt.
For they were saying:
what if we do not enter a land as lovely as this?
Said the All-Present to them: “For the Land you are about to enter and possess is not like the land of Egypt” (Dt.11:10).
This explains that
the Land of Israel is more praiseworthy than Egypt.
בְּשֶׁבַח אֶרֶץ יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר אוֹ בְּשֶׁבַח אֶרֶץ מִצְרַיִם? תַּלְמוּד לוֹמַר (במדבר יג כב): ״וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי צֹעַן מִצְרָיִם״, צֹעַן מָה הָיָה? – מְקוֹם מַלְכוּת, וְכֵן הוּא אוֹמֵר (ישעיה ל ד): ״כִּי הָיוּ בְצֹעַן שָׂרָיו״ וְגוֹ׳, חֶבְרוֹן מָה הָיְתָה? פְּסֹלֶת שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (בראשית לה כז): ״מַמְרֵא קִרְיַת הָאַרְבַּע הִוא חֶבְרוֹן״, וַהֲרֵי דְבָרִים קַל וָחֹמֶר: אִם חֶבְרוֹן פְּסֹלֶת שֶׁל אֶרֶץ יִשְׂרָאֵל, הֲרֵי הִיא מְשֻׁבַּחַת בְּשֶׁבַח אֶרֶץ מִצְרַיִם שֶׁמְּשֻׁבַּחַת מִכָּל הָאֲרָצוֹת. קַל וָחֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל!
2. Does the verse really speak in praise of the Land of Israel?
Or, perhaps, it speaks in praise of the Land of Egypt!
The Teaching states:
“And Hebron was built seven years before Zoan of Egypt” (Nu.13:22).3The verse might suggest that Hebron, being built before Zoan, is deemed superior. This suggestion is now dismissed. As a political capitol, Zoan of Egypt is superior to the “trash-heaps of Hebron!”
What was Zoan?
The center of government.4Cf.Pisqa’ 3.3 with regard to Edrei (Dt.1:4), which is also labelled a “center of government” (maqom malchut).
And, similarly He says:
“Its officials were in Zoan” (Is.30:4).
What was Hebron?
The trash-heap of the Land of Israel,
for it is stated:
“Rebellious5Heb: mamrei. “Mamrei” is another name for Kiryat-arba. The midrashic reading exploits the fact that the root, m-r-y, from which “Mamrei” is formed, means “rebellious” (cf. Dt.9:7: mamrim) Kiryath-arba, which is Hebron” (Gn.35:27).
Now, look—
doesn’t it follow logically:
If Hebron is the trash-heap of the Land of Israel,
yet the Land of Israel is praised
with praises worthy of the land of Egypt—
which, you see, is more praiseworthy
than all other lands [as at Gn.13:10]—
the logical conclusion is that
the Land of Israel is most praiseworthy of all lands!
וְאִם תֹּאמַר: לֹא מִי שֶׁבָּנָה אֶת זוֹ בָּנָה אֶת זוֹ? תַּלְמוּד לוֹמַר (בראשית י ו): ״וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן״, חָם, לְפִי שֶׁבָּנָה אֶת זוֹ – בָּנָה אֶת זוֹ! אִפְשָׁר שֶׁבָּנָה אֶת הַכָּעוּר וְאַחַר כָּךְ בָּנָה אֶת הַנָּאֶה? אֶלָּא בָּנָה אֶת הַנָּאֶה וְאַחַר כָּךְ בָּנָה אֶת הַכָּעוּר! מָשָׁל לְאָדָם שֶׁבָּנָה שְׁנֵי טְרַקְלִינִים, אֶחָד נָאֶה וְאֶחָד כָּעוּר. אֵין בּוֹנֶה אֶת הַכָּעוּר וְאַחַר כָּךְ בּוֹנֶה אֶת הַנָּאֶה, אֶלָּא בּוֹנֶה אֶת הַנָּאֶה וְאַחַר כָּךְ בּוֹנֶה אֶת הַכָּעוּר; שֶׁפְּסֹלֶת שֶׁל רִאשׁוֹן מַכְנִיס בַּשֵּׁנִי! הָא לְפִי שֶׁהָיְתָה חֶבְרוֹן מְשֻׁבַּחַת מִמֶּנָּה הִיא נִבְנֵת תְּחִלָּה,
6. Insofar as
the soil of the mountain is thin,
and that of the valley is rich—
is it possible for rain water to flush the soil to the valley,
[leaving the mountain eroded,] like a valley, lacking water?
The Teaching states:
“A Land of mountains and valleys” (Dt.11:11):
mountains—as they normally are,
and valleys—as they normally are.
And, similarly, He says:
“Petition HASHEM for rain in the season of late rains” (Zech.10:1).
וְכֵן אַתָּה מוֹצֵא בְּדַרְכֵי מָקוֹם, שֶׁכָּל מִי שֶׁחָבִיב קוֹדֵם אֶת חֲבֵרוֹ: תּוֹרָה, לְפִי שֶׁחֲבִיבָה מִכֹּל – נִבְרֵאת קוֹדֶם לַכֹּל, שֶׁנֶּאֱמַר (משלי ח כב): ״ה׳ קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז״, וְאוֹמֵר (משלי ח כג): ״מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי אָרֶץ״; בֵּית הַמִּקְדָּשׁ, לְפִי שֶׁחָבִיב מִכֹּל – נִבְרָא לִפְנֵי כֹל, שֶׁנֶּאֱמַר (ירמיה יז יב): ״כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ״; אֶרֶץ יִשְׂרָאֵל שֶׁחֲבִיבָה מִכֹּל – נִבְרֵאת לִפְנֵי כֹל, שֶׁנֶּאֱמַר (משלי ח כו): ״עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת״, (״אֶרֶץ״ – אֵלּוּ שְׁאָר אֲרָצוֹת, ״וְחוּצוֹת״ – אֵלּוּ מִדְבָּרוֹת, ״תֵּבֵל״ – זוֹ אֶרֶץ יִשְׂרָאֵל).
3. An analogy—
a person built two banquet halls,
one fine and the other shabby.
He does not first build the shabby one
and only afterward build the fine one;
rather, he builds the fine one,
and only afterward builds the shabby one,
for the trash from the first
can be used in the second.7The material in small type is lacking in many mss of Sifre. See F:70, n.1.
Therefore—since Hebron was
more praiseworthy than Tzoan,
it was built first.
And so do you find
concerning the ways of the All-Present—
whatever is most beloved
precedes its counterpart
[in the sequence of Creation].
Torah—
because it is more beloved than anything else,
was created before anything else,
for it is said:
“HASHEM created (qanani)8The root-stem, q-n-h, can mean “create” or “acquire” depending upon context. Me at the beginning of His way,
the first of His deeds of old” (Prov.8:22).
And He says:
“From eternity was I fashioned, at the beginning” (Prov.8:23).
The Holy Abode—
because it is more beloved than any shrine,
was created (nivr’a)9The root-stem, b-r-‘, is preferred by the creation narrative of Gn. 1:1ff. prior to any other,
for it is said:
“Throne of Glory!
Exalted from the beginning, our Holy Place!” (Jer.17:12).
The Land of Israel—
because it is more beloved than any other land,
was created (nivr’eit) prior to any other,
for it is said:
“Before He made (`asah) the land and fields . . . the dust of the world” (Prov.8:26).
“the land”—this refers to other lands;
“fields”—this refers to the wastelands;
“the world”—this refers to the Land of Israel.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: ״תֵּבֵל״ זוֹ אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (משלי ח לא): ״מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ״. לָמָּה נִקְרָא שְׁמָהּ תֵּבֵל? – שֶׁהִיא מְתֻבֶּלֶת בַּכֹּל, שֶׁכָּל הָאֲרָצוֹת יֵשׁ בָּזוֹ מַה שֶּׁאֵין בָּזוֹ, וְיֵשׁ בָּזוֹ מַה שֶּׁאֵין בָּזוֹ; אֲבָל אֶרֶץ יִשְׂרָאֵל אֵינָהּ חֲסֵרָה כְּלוּם, שֶׁנֶּאֱמַר (דברים ח ט): ״לֹא תֶחְסַר כֹּל בָּהּ״.
4. R. Shimon b. Yohai says:
“The world” (Prov.8:26)—
this refers to the Land of Israel,
for it is said:
“Delighting in the world of His Land” (Prov.8:31).
Why is it called “the world?” (tevel)
Because it is more savory (metubelet) than other lands.10Cf. ARNA:37. The root, b-l-l, (“to mix”) stands behind both tevel (“world”) metubal (“spiced”) providing the assonance so crucial to the paronomasia of the exegeses at Pisqa’ 37.6-7.
As we know, with other lands,
what this one has, the other lacks;
and what this one lacks, the other has.
But the Land of Israel lacks for nothing!
As it is said:
“You will lack for nothing within it!” (Dt.8:9).
דָּבָר אַחֵר: ״אֶרֶץ״ – אֵלּוּ שְׁאָר אֲרָצוֹת, ״וְחוּצוֹת״ – אֵלּוּ מִדְבָּרוֹת, ״תֵּבֵל״ – זוֹ אֶרֶץ יִשְׂרָאֵל. לָמָּה נִקְרָא שְׁמָהּ ״תֵּבֵל״? – עַל שֵׁם תֵּבֵל שֶׁבְּתוֹכָהּ. אֵיזֶהוּ תֵּבֵל שֶׁבְּתוֹכָהּ? – זוֹ תּוֹרָה, שֶׁנֶּאֱמַר (איכה ב ט): ״בַּגּוֹיִם אֵין תּוֹרָה״. מִכָּן שֶׁהַתּוֹרָה בְּאֶרֶץ יִשְׂרָאֵל.
Another word:
“The land”(Prov.8:31)—
this refers to other lands.
“fields” (Prov.8:26)—
this refers to the deserts.
“the world” (Prov.8:31)—
this refers to the Land of Israel.
Why is it called “the world? (tevel)”
Because of the spice (tevel) within it.11Cf. ARNA:37.
Now, which spice is within it?
This is Torah,
for it is said:
“Among the gentiles there is no Torah” (Lam.2:9).
On this basis [it is taught]:
the Torah is in the Land of Israel.
וְכֵן אַתָּה מוֹצֵא בְּסַנְחֵרִיב, כְּשֶׁבָּא לְפַתּוֹת אֶת יִשְׂרָאֵל מָה אָמַר לָהֶם? (מלכים ב יח לב) ״עַד בּוֹאִי וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם״, אֶל אֶרֶץ יָפָה מֵאַרְצְכֶם אֵין כָּתוּב כָּאן, אֶלָּא אֶל אֶרֶץ כְּאַרְצְכֶם, וַהֲלֹא דְבָרִים קַל וָחוֹמֶר: אִם מִי שֶׁבָּא לוֹמַר שִׁבְחָהּ שֶׁל אַרְצוֹ לֹא אָמַר גְּנָיָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, קַל וָחוֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
5. And so you find regarding Sennacherib.
When he came to seduce Israel into surrender,
what did he say to them?
“Make your peace with me . . .
before I come and take you to a land like your Land” (2 Ki.18:31-32).
We don’t find it written:
“To a land lovelier than your Land.”
Rather, the verse states:
“To a land like your Land”.
Doesn’t it follow logically?
If a person coming to praise his own land
does not denigrate the Land of Israel,
isn’t it only logical
for Moses to praise the Land of Israel
[by comparing it favorably to Egypt]!
רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: שׁוֹטֶה הָיָה זֶה, וְלֹא הָיָה יוֹדֵעַ לְפַתּוֹת, מָשָׁל לְאָדָם שֶׁהָלַךְ לִשָּׂא אִשָּׁה, אָמַר לָהּ: אָבִיךְ מֶלֶךְ וַאֲנִי מֶלֶךְ, אָבִיךְ עָשִׁיר וַאֲנִי עָשִׁיר, אָבִיךְ מַאֲכִילֵךְ בָּשָׂר וְדָגִים וּמַשְׁקֵךְ יַיִן יָשָׁן וַאֲנִי מַאֲכִילֵךְ בָּשָׂר וְדָגִים וּמַשְׁקֵךְ יַיִן יָשָׁן – אֵין זֶה פִּתּוּי, כֵּיצַד אוֹמֵר לָהּ? – אָבִיךְ הֶדְיוֹט וַאֲנִי מֶלֶךְ, אָבִיךְ עָנִי וַאֲנִי עָשִׁיר, אָבִיךְ מַאֲכִילֵךְ יָרָק וְקִטְנִית וַאֲנִי מַאֲכִילֵךְ בָּשָׂר וְדָגִים, אָבִיךְ מַשְׁקֵךְ יַיִן חָדָשׁ וַאֲנִי מַשְׁקֵךְ יַיִן יָשָׁן, אָבִיךְ מוֹלִיכֵךְ לַמֶּרְחָץ בְרַגְלֵךָ וַאֲנִי מוֹלִיכֵךְ בְּגַלְגַּטִיקָא! וַהֲלֹא דְבָרִים קַל וָחוֹמֶר: אִם מִי שֶׁבָּא לוֹמַר שִׁבְחָהּ שֶׁל אַרְצוֹ לֹא אָמַר גְּנָיָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, קַל וָחוֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
R. Shimon b. Yohai says:
Sennacherib was a bumbler
and didn’t know how to seduce!
An analogy—
a certain fellow went to betroth a woman.
He said to her:
your father is a king and I am a king;
your father is rich, and I am rich;
your father feeds you meat and fish
and gives you aged wine to drink;
and I will feed you meat and fish
and give you aged wine to drink.
This is no seduction!
How should he win her favor?
By saying to her:
your father is a commoner, but I am a king;
your father is a pauper, but I am rich;
your father feeds you greens and beans,
but I will feed you meat and fish;
your father gives you new wine to drink,
but I will give you aged wine to drink;
your father brings you to the baths on foot,
but I will bring you on a litter.
Doesn’t it follow logically?
If a person coming to praise his own land
does not denigrate the Land of Israel,
it is only logical
for Moses to praise the Land of Israel!
הֲרֵי הוּא אוֹמֵר (דברים ג ט): ״צִידוֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיוֹן וְהָאֱמֹרִי יִקְרְאוּ לוֹ שְׂנִיר״, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים ד מח): ״וְעַד הַר שִׂיאֹן הוּא חֶרְמוֹן״, נִמְצָא קָרוּי אַרְבָּעָה שֵׁמוֹת. וְכִי מַה צֹּרֶךְ לְבָאֵי הָעוֹלָם לְכָךְ? אֶלָּא שֶׁהָיוּ אַרְבַּע מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלָיו – זוֹ אוֹמֶרֶת יִקָּרֵא עַל שְׁמִי וְזוֹ אוֹמֶרֶת יִקָּרֵא עַל שְׁמִי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: אִם פְּסֹלֶת הָרֵי יִשְׂרָאֵל אַרְבַּע מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלֶיהָ, קַל וָחֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
6. Look at what He says:
“The Sidonians call Hermon Sirion, but the Amorites call it Senir” (Dt.3:9).
Yet, in another place He says:
“until Mt. Sion, which is Hermon” (Dt.4:48).
It turns out that the same place
is called by four names!
Now why do the world’s creatures need to know this?
Only because four kingdoms clashed over it,
this one saying:
let it be named after me,
and that one saying:
let it be named after me!
Now, doesn’t it follow logically?
If four kingdoms clashed over
the trash-heaps of the mountains of Israel,
it is only logical
for Moses to praise the Land of Israel!
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (יהושע טו מט): ״וְדַנָּה וְקִרְיַת סַנָּה הִיא דְבִיר״, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (יהושע טו טו): ״וְשֵׁם דְּבִיר לְפָנִים קִרְיַת סֵפֶר״, נִמְצֵאת קְרוּיָה שְׁלֹשָׁה שֵׁמוֹת. וְכִי מַה צֹּרֶךְ לְבָאֵי הָעוֹלָם בְּכָךְ? אֶלָּא שֶׁהָיוּ שָׁלֹשׁ מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלֶיהָ, זוֹ אוֹמֶרֶת תִּקָּרֵא עַל שְׁמִי וְזוֹ אוֹמֶרֶת תִּקָּרֵא עַל שְׁמִי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר: אִם פְּסֹלֶת עָרֵי יִשְׂרָאֵל אַרְבַּע מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלֶיהָ, קַל וָחֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
And similarly you say:
“And Dannah and Kiriath-sannah, which is Debir” (Josh.15:49)—
yet in another place He says:
“And the former name of Debir was Kiriath-Sepher” (Josh.15:15).
It turns out that the same place
is called by three names!
Now why do the world’s creatures need to know this?
Only because three kingdoms clashed over it,
this one saying:
let it be called after me,
and that one saying:
let it be called after me!
Now, doesn’t it follow logically?
If three kingdoms clashed over
the trash-heaps of the cities of Israel,
it is only logical
for Moses to praise the Land of Israel!
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (דברים לב מט) ״עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ״, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דברים ג כז) ״עֲלֵה רֹאשׁ הַפִּסְגָּה״, נִמְצָא קָרוּי שְׁלֹשָׁה שֵׁמוֹת, וְכִי מַה צֹּרֶךְ לְבָאֵי הָעוֹלָם בְּכָךְ? אֶלָּא שֶׁהָיוּ שָׁלֹשׁ מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלָיו; זוֹ אוֹמֶרֶת יִקָּרֵא עַל שְׁמִי וְזוֹ אוֹמֶרֶת יִקָּרֵא עַל שְׁמִי, וַהֲלֹא דְבָרִים קַל וָחֹמֶר: אִם פְּסֹלֶת הָרֵי אֶרֶץ יִשְׂרָאֵל שָׁלֹשׁ מַלְכֻיּוֹת מִתְכַּתְּשׁוֹת עָלָיו קַל וָחֹמֶר לְשִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל.
And similarly you say:
“Ascend to this Mt. Abarim, Mt. Nebo” (Dt.32:49).
Yet in another place He says:
“Ascend to the top of Pisgah” (Dt.3:27).
It turns out that the same place
is called by three names!
Now why do the world’s creatures need to know this?
Only because three kingdoms clashed over it,
this one saying:
let it be called after me,
and that one saying:
let it be called after me!
Now, doesn’t it follow logically?
If three kingdoms clashed over
the trash-heaps of the mountains of Israel,
it is only logical
for Moses to praise the Land of Israel!
הֲרֵי הוּא אוֹמֵר (ירמיה ג יט) ״וָאֶתֵּן לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם״, אֶרֶץ שֶׁעֲשׂוּיָה חֲוִילָאוֹת חֲוִילָאוֹת לִמְלָכִים וּלְשִׁלְטוֹנִים, שֶׁכָּל מֶלֶךְ וְשִׁלְטוֹן שֶׁלֹּא קָנָה בְּאֶרֶץ יִשְׂרָאֵל אוֹמֵר לֹא עָשִׂיתִי כְּלוּם.
7. Look at what He says!
“And I gave you a desirable Land,
a dear inheritance, among the masses of nations” (Jer.3:19).—
a Land of many villas for kings and governors.
Indeed, any king or governor
who acquires nothing in the Land of Israel—
he says:
I’ve achieved nothing!
רַבִּי יְהוּדָה אוֹמֵר: וְכִי אֶחָד וּשְׁלֹשִׁים מֶלֶךְ שֶׁהָיוּ לְשֶׁעָבַר, כֻּלָּם הָיוּ בְּאֶרֶץ יִשְׂרָאֵל? אֶלָּא כְּדֶרֶךְ שֶׁעוֹשִׂים בְּרוֹמִי עַכְשָׁו, שֶׁכָּל מֶלֶךְ וְשִׁלְטוֹן שֶׁלֹּא קָנָה בְּרוֹמִי אוֹמֵר לֹא עָשִׂיתִי כְּלוּם, כָּךְ כָּל מֶלֶךְ וְשִׁלְטוֹן שֶׁלֹּא קָנָה פַּלְטִירוֹת וַחֲוִילָאוֹת בְּאֶרֶץ יִשְׂרָאֵל אוֹמֵר לֹא עָשִׂיתִי כְּלוּם.
R. Judah says:12See Pisqa’ 353.6 for a parallel version of R. Judah’s teaching.
Now—had all the thirty one [Canaanite] kings13They are listed at Joshua 12:9-24.
ever been to the Land of Israel?
Rather, it was the way things are done nowadays in Rome.
Any king or governor who acquires nothing in Rome—
he says: I’ve achieved nothing!
So too any king or governor
who acquired no palaces
or villas in the Land of Israel—
he says: I’ve achieved nothing!
נַחֲלַת צְבִי, מַה צְּבִי זֶה קַל בְּרַגְלָיו מִכָּל בְּהֵמָה וְחַיָּה – כָּךְ פֵּרוֹת אֶרֶץ יִשְׂרָאֵל קַלִּים לָבוֹא מִכָּל פֵּרוֹת אֲרָצוֹת.
8. “A dear (tzevi)14The double-entendre based on tzevi (“deer” or “gazelle”, as well as “precious”) exploits the assonance brilliantly. inheritance” (Jer.3:19)—
just as your typical deer (tzevi) is more fleet of foot
than all the other domestic and wild beasts,
so too the fruit of the Land of Israel
ripens more quickly than the fruit of other lands.
דָּבָר אַחֵר: מָה צְבִי זֶה כְּשֶׁאַתָּה מַפְשִׁיטוֹ אֵין עוֹרוֹ מַחֲזִיק אֶת בְּשָׂרוֹ, כָּךְ אֶרֶץ יִשְׂרָאֵל אֵין מַחֲזֶקֶת פֵּרוֹתֶיהָ בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂים אֶת הַתּוֹרָה.
Another word:
Just as your typical deer is skinned
but its skin does not stick to the flesh,
so too the Land of Israel
does not withhold its fruit
as long as Israel observes the Torah.
מַה צְּבִי זֶה קַל לֶאֱכֹל מִכָּל בְּהֵמָה וְחַיָּה – כָּךְ פֵּרוֹת אֶרֶץ יִשְׂרָאֵל קַלִּים לֶאֱכֹל מִכָּל הָאֲרָצוֹת. אִי קַלִּים לֹא יְהוּ שְׁמֵנִים? תַּלְמוּד לוֹמַר (דברים יא ט): ״אֶרֶץ זָבַת חָלָב וּדְבָשׁ״, שְׁמֵנִים כֶּחָלָב וּמְתוּקִים כִּדְבָשׁ. וְכֵן הוּא אוֹמֵר (ישעיה ה א): ״אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן שָׁמֶן״, מַה שּׁוֹר זֶה אֵין בּוֹ גָּבוֹהַּ מִקַּרְנָיו – כָּךְ אֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת. אוֹ מַה שּׁוֹר זֶה אֵין בּוֹ פְּסֹלֶת מִקַּרְנָיו – כָּךְ אֶרֶץ יִשְׂרָאֵל פְּסוּלָה מִכָּל הָאֲרָצוֹת? תַּלְמוּד לוֹמַר: ״בְּקֶרֶן בֶּן שָׁמֶן״, שְׁמֵנָה הִיא אֶרֶץ יִשְׂרָאֵל. לְלַמֶּדְךָ שֶׁגָּבוֹהַּ מֵחֲבֵרוֹ מְשֻׁבָּח מֵחֲבֵרוֹ, אֶרֶץ יִשְׂרָאֵל לְפִי שֶׁגְּבוֹהָה מִכֹּל – מְשֻׁבַּחַת מִכֹּל, שֶׁנֶּאֱמַר (במדבר יג ל): ״עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ״, (במדבר יג כא) ״וַיַּעֲלוּ וַיָּתֻרוּ אֶת הָאָרֶץ״, (במדבר יג כב) ״וַיַּעֲלוּ בַנֶּגֶב״, (בראשית מה כה) ״וַיַּעֲלוּ מִמִּצְרָיִם״. בֵּית הַמִּקְדָּשׁ שֶׁגָּבוֹהַּ מִכֹּל – מְשֻׁבָּח מִכֹּל, שֶׁנֶּאֱמַר (דברים יז ח): ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם״, וְאוֹמֵר (ישעיה ב ג): ״וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר בֵּית ה׳״, וְאוֹמֵר (ירמיה לא ה): ״כִּי יֶשׁ יוֹם קָרְאוּ נֹצְרִים״ וְגוֹ׳.
Just as your typical deer is easier to digest
than all the other domestic and wild beasts,
so too the fruit of the Land of Israel
is easier to digest
than that of other lands.
If they are easier to digest,
can they be creamy-rich as well?
The Teaching states:
“A land dripping with milk and honey” (Dt.11:9)—
its fruits as creamy-rich as milk, and sweet as honey.9. And so He says:
“My beloved had a vineyard in a rich corner (qeren ben shamein)” (Is.5:1)—
just as your ox has upon its body
nothing higher than its horns (qarnaw)15Qeren, in the dual sense of “corner” and “horn” supplies the basis for the word-play here.
so too the Land of Israel
is higher than all the lands.
Or [perhaps the point is just the opposite]?
Just as your ox has upon its body
no part of less value than its horns,
so too the Land of Israel
is of less value than other lands?
The Teaching states:
“In a rich corner (Is.5:1)”—
indicating that the Land of Israel is rich.
This teaches you that
what is higher than its counterpart
is more praiseworthy than its counterpart.
The Land of Israel,
because it is higher than all, is more praiseworthy than all!
For it is said:
“Let us ascend and take possession of it” (Nu.13:30),
“And they ascended and scouted out the Land” (Nu. 13:21),
“And they ascended from the south” (Nu.13:22),
“And they ascended from Egypt” (Gn.45:25).10. The Holy Abode,
which is higher than all [shrines],
is more praiseworthy than all [shrines],
for it is said:
“Now arise and ascend to the place” (Dt.17:8).
And He says:
“And many people came and said: Come let us ascend
the mount of the Abode of HASHEM” (Is.2:3).
And He says:
“Let us ascend Zion, to HASHEM, our God” (Jer.31:6).