(Devarim 7:12) "And it shall be if you hearken to these judgments": (7:1) "When the L-rd your G-d brings you to the land to inherit it, etc.": This section was stated to Israel at the exodus from Egypt. For they said: Perhaps we will not enter a land as beautiful as this, whereupon the Holy One Blessed be He said to them: The land that you are coming to inherit is superior to it.
— You say that Scripture speaks of the superiority of Eretz Yisrael? Perhaps it speaks of the superiority of Egypt! It is, therefore, written (Bamidbar 13:22) "And Chevron (the lowest-grade soil in Canaan [later, Eretz Yisrael,]) was superior, seven-fold to Tzoan (the highest-grade soil) in Egypt." (lit., "Chevron was built seven years before Tzoan") For Tzoan was the seat of Egyptian royalty, as it is written (Isaiah 30:4) "For its (Egypt's) officers were in Tozan," and Chevron was (built of) the "refuse" of Eretz Yisrael.
And lest you say: He who built the one did not build the other. (This is not so,) for it is written (Bereshith 10:6) "And the sons of Cham (the son of Noach): Kush, Mitzrayim, Fut and Canaan": Cham, who built the one (Chevron) built the other (Tzoan). Is it conceivable that first he built the ugly and then he built the beautiful! It must be that first he built the beautiful (Chevron), and then (with its "refuse") built the ugly (Tozan)! Because (the soil of) Chevron was choicer than that of Mitzrayim, it was, therefore, built first. Now does this not follow a fortiori, viz.: If Chevron, the "refuse" of Eretz Yisrael is choicer than the choicest of Egypt, the choicest of all the (other) lands, how choice must Eretz Yisrael be!
And thus you find with the ways of the L-rd — that whatever is more beloved (by the L-rd) precedes its neighbor. Torah, the most beloved of all, precedes all, as it is written (Proverbs 8:22) "The L-rd acquired me (Torah) in the beginning of His way, before His works of yore," and (Ibid. 23) "I was poured out from everlasting, from the beginning, from the origin of the earth." (The Temple, the most beloved of all (edifices), was created before all, viz. (Jeremiah 17:12) "The throne of glory, exalted from the first, the place of our sanctuary." Eretz Yisrael, the most beloved of all (lands), was created before all, viz. (Proverbs 8:26) "He had not yet made land and environs": "land" — the other lands; "environs" — deserts. (Ibid.) "and the chief of the class of tevel" — Eretz Yisrael, as it is written (Ibid. 31) "He rejoices His land with tevel."
Why is it called "tevel" (an admixture)? For it is an admixture of all. For with all the lands, one possesses what the other does not, but Eretz Yisrael lacks nothing, as it is written (Devarim 8:9) "a land where not in constraint shall you eat bread. You shall lack nothing in it."
Variantly: Why is it called "tevel"? Because of the "tavlin" ("seasoning") in its midst. Which "tavlin" is in it? — Torah, viz. (Eichah 2:9) "Among the nations there is no Torah" — whence it is seen that the home of Torah is Eretz Yisrael.
And thus do you find with Sancheriv, that when he came to entice Israel, what did he say to them? (II Kings 18:32) "… until I come and take you to a land like your land." It is not written "to a land more beautiful than your land," but "to a land like your land!"
R. Shimon b. Yochai says: He was a fool, who did not know how to entice. He may be compared to a man who went to marry a woman and said to her: "Your father is a king, and I am a king, your father is wealthy and I am wealthy, your father feeds you flesh and fish and gives you old wine to drink, and I, etc." This is not enticement! How does one entice? He says to him: "Your father is a commoner and I am a king, your father is poor and I am rich, your father feeds you greens and beans, and I will feed you flesh and fish, your father leads you to the bath-house on foot, and I will take you there in a sedan-chair." Now if one (Nevuchadnezzar) who desired to speak in praise of his land did not speak demeaningly of Eretz Yisrael, how much more so should one who desires to speak in praise of Eretz Yisrael (take care not to be stinting in his praise!) And it is written (Joshua 20:7) "Kiryat Arba (lit., "the city of the four") — this is Chevron." (It was so called) because four kings contended over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
Similarly, (Devarim 3:9) "The Tziddonim called Chermon Siryon, and the Emori called it S'nir," and, elsewhere, (Ibid. 4:48) "until Mount Sion, which is Chermon" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
Similarly, (Joshua 15:49) "Danah and Kiryat Sanah — this is Dvir," and, elsewhere (Ibid. 15:15) "And the name of Dvir was formerly Kiryat Sefer" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let is be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
Similarly, (Devarim 32:49) "Go up to this Mount Avarim, Mount Nevo," and, elsewhere (Ibid. 3:27) "Go up to the height of Hapisgah" — whence it is found to have three names. Now why do future generations need to know this? (To impress upon them) that three kings were contending over it … How much more so is Eretz Yisrael itself to be lauded!
It is written (Jeremiah 3:19) "And I gave you a cherished land, the heritage coveted by the multitudes of nations." "a cherished land": a land which was populated with palaces by kings and rulers. For any king or ruler who had not acquired palaces in Eretz Yisrael said "I have done nothing."
R. Yehudah says: Now did the thirty-one kings of the past (conquered by Joshua) all encamp in Eretz Yisrael? But it is as they do with Rome today. Any king or ruler who has not acquired castles and palaces in Rome says "I have done nothing." In the same way, any king or ruler who had not acquired castles and palaces in Eretz Yisrael said "I have done nothing."
"the heritage coveted": (lit., "the heritage of the deer") Just as a deer is quicker of foot than any beast or animal, so, the fruits of Eretz Yisrael are "quicker" to come than those of all the other lands.
Variantly: Just as the hide of a deer, when you flay it, cannot contain its flesh, so Eretz Yisrael cannot "contain" (all of) its fruits when Israel observes the Torah.
And just as a deer is quicker than any beast or animal, so the fruits of Eretz Yisrael are "quicker" (to come) than those of all the other lands. If so, I might think they are not rich. It is, therefore, written (Devarim 11:9) "a land flowing with milk and honey" — rich as milk and sweet as honey. And thus is it written (Isaiah 5:11) "I will now sing of my Beloved, my Beloved's song of His vineyard. My Beloved had a vineyard in the horn of Ben Shamen": Just as there is nothing higher in a bullock than its horns, so, Eretz Yisrael is higher than all of the other lands. — But perhaps, just as a bullock is defective in the contents of its horns, so, Eretz Yisrael is more "defective" than all of the other lands! It is, therefore, written "in the horn of Ben Shamen": It is fat (shamen, rich, fruitful, productive). Eretz Yisrael, being higher than all (other lands) is superior to all, viz.: (Bamidbar 13:30) "Let us go up and we will inherit it," (Ibid. 13:21) "and they went up and spied out the land," (Ibid. 13:22) "and they went up in the south," (Bereshith 45:25) "and they went up from Egypt." The Temple, in that it is higher than all, is superior to all, viz.: (Devarim 17:8) "then you shall rise and go up" (to the Temple), (Isaiah 2:3) "and many peoples will go and say 'Let us go up to the mountain of the L-rd, to the house of the G-d of Yaakov,'" and (Jeremiah 31:5) "For there is a day when the watchers will call out on the mountain of Ephraim: 'Arise, let us go up to Tzion to (the house of) the L-rd our G-d!'"
(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.
(Devarim 7:12) "And it shall be if you hearken to these judgments": (7:1) "When the L-rd your G-d brings you to the land to inherit it, etc.": This section was stated to Israel at the exodus from Egypt. For they said: Perhaps we will not enter a land as beautiful as this, whereupon the Holy One Blessed be He said to them: The land that you are coming to inherit is superior to it.
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!
— You say that Scripture speaks of the superiority of Eretz Yisrael? Perhaps it speaks of the superiority of Egypt! It is, therefore, written (Bamidbar 13:22) "And Chevron (the lowest-grade soil in Canaan [later, Eretz Yisrael,]) was superior, seven-fold to Tzoan (the highest-grade soil) in Egypt." (lit., "Chevron was built seven years before Tzoan") For Tzoan was the seat of Egyptian royalty, as it is written (Isaiah 30:4) "For its (Egypt's) officers were in Tozan," and Chevron was (built of) the "refuse" of Eretz Yisrael.
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,
And lest you say: He who built the one did not build the other. (This is not so,) for it is written (Bereshith 10:6) "And the sons of Cham (the son of Noach): Kush, Mitzrayim, Fut and Canaan": Cham, who built the one (Chevron) built the other (Tzoan). Is it conceivable that first he built the ugly and then he built the beautiful! It must be that first he built the beautiful (Chevron), and then (with its "refuse") built the ugly (Tozan)! Because (the soil of) Chevron was choicer than that of Mitzrayim, it was, therefore, built first. Now does this not follow a fortiori, viz.: If Chevron, the "refuse" of Eretz Yisrael is choicer than the choicest of Egypt, the choicest of all the (other) lands, how choice must Eretz Yisrael be!
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).
And thus you find with the ways of the L-rd — that whatever is more beloved (by the L-rd) precedes its neighbor. Torah, the most beloved of all, precedes all, as it is written (Proverbs 8:22) "The L-rd acquired me (Torah) in the beginning of His way, before His works of yore," and (Ibid. 23) "I was poured out from everlasting, from the beginning, from the origin of the earth." (The Temple, the most beloved of all (edifices), was created before all, viz. (Jeremiah 17:12) "The throne of glory, exalted from the first, the place of our sanctuary." Eretz Yisrael, the most beloved of all (lands), was created before all, viz. (Proverbs 8:26) "He had not yet made land and environs": "land" — the other lands; "environs" — deserts. (Ibid.) "and the chief of the class of tevel" — Eretz Yisrael, as it is written (Ibid. 31) "He rejoices His land with tevel."
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״.
Why is it called "tevel" (an admixture)? For it is an admixture of all. For with all the lands, one possesses what the other does not, but Eretz Yisrael lacks nothing, as it is written (Devarim 8:9) "a land where not in constraint shall you eat bread. You shall lack nothing in it."
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.
Variantly: Why is it called "tevel"? Because of the "tavlin" ("seasoning") in its midst. Which "tavlin" is in it? — Torah, viz. (Eichah 2:9) "Among the nations there is no Torah" — whence it is seen that the home of Torah is Eretz Yisrael.
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.
And thus do you find with Sancheriv, that when he came to entice Israel, what did he say to them? (II Kings 18:32) "… until I come and take you to a land like your land." It is not written "to a land more beautiful than your land," but "to a land like your land!"
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. Yochai says: He was a fool, who did not know how to entice. He may be compared to a man who went to marry a woman and said to her: "Your father is a king, and I am a king, your father is wealthy and I am wealthy, your father feeds you flesh and fish and gives you old wine to drink, and I, etc." This is not enticement! How does one entice? He says to him: "Your father is a commoner and I am a king, your father is poor and I am rich, your father feeds you greens and beans, and I will feed you flesh and fish, your father leads you to the bath-house on foot, and I will take you there in a sedan-chair." Now if one (Nevuchadnezzar) who desired to speak in praise of his land did not speak demeaningly of Eretz Yisrael, how much more so should one who desires to speak in praise of Eretz Yisrael (take care not to be stinting in his praise!) And it is written (Joshua 20:7) "Kiryat Arba (lit., "the city of the four") — this is Chevron." (It was so called) because four kings contended over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
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.
Similarly, (Devarim 3:9) "The Tziddonim called Chermon Siryon, and the Emori called it S'nir," and, elsewhere, (Ibid. 4:48) "until Mount Sion, which is Chermon" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
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.
Similarly, (Joshua 15:49) "Danah and Kiryat Sanah — this is Dvir," and, elsewhere (Ibid. 15:15) "And the name of Dvir was formerly Kiryat Sefer" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let is be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!
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.
Similarly, (Devarim 32:49) "Go up to this Mount Avarim, Mount Nevo," and, elsewhere (Ibid. 3:27) "Go up to the height of Hapisgah" — whence it is found to have three names. Now why do future generations need to know this? (To impress upon them) that three kings were contending over it … How much more so is Eretz Yisrael itself to be lauded!
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.
It is written (Jeremiah 3:19) "And I gave you a cherished land, the heritage coveted by the multitudes of nations." "a cherished land": a land which was populated with palaces by kings and rulers. For any king or ruler who had not acquired palaces in Eretz Yisrael said "I have done 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. Yehudah says: Now did the thirty-one kings of the past (conquered by Joshua) all encamp in Eretz Yisrael? But it is as they do with Rome today. Any king or ruler who has not acquired castles and palaces in Rome says "I have done nothing." In the same way, any king or ruler who had not acquired castles and palaces in Eretz Yisrael said "I have done nothing."
נַחֲלַת צְבִי, מַה צְּבִי זֶה קַל בְּרַגְלָיו מִכָּל בְּהֵמָה וְחַיָּה – כָּךְ פֵּרוֹת אֶרֶץ יִשְׂרָאֵל קַלִּים לָבוֹא מִכָּל פֵּרוֹת אֲרָצוֹת.
"the heritage coveted": (lit., "the heritage of the deer") Just as a deer is quicker of foot than any beast or animal, so, the fruits of Eretz Yisrael are "quicker" to come than those of all the 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.
Variantly: Just as the hide of a deer, when you flay it, cannot contain its flesh, so Eretz Yisrael cannot "contain" (all of) its fruits when 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׳.
And just as a deer is quicker than any beast or animal, so the fruits of Eretz Yisrael are "quicker" (to come) than those of all the other lands. If so, I might think they are not rich. It is, therefore, written (Devarim 11:9) "a land flowing with milk and honey" — rich as milk and sweet as honey. And thus is it written (Isaiah 5:11) "I will now sing of my Beloved, my Beloved's song of His vineyard. My Beloved had a vineyard in the horn of Ben Shamen": Just as there is nothing higher in a bullock than its horns, so, Eretz Yisrael is higher than all of the other lands. — But perhaps, just as a bullock is defective in the contents of its horns, so, Eretz Yisrael is more "defective" than all of the other lands! It is, therefore, written "in the horn of Ben Shamen": It is fat (shamen, rich, fruitful, productive). Eretz Yisrael, being higher than all (other lands) is superior to all, viz.: (Bamidbar 13:30) "Let us go up and we will inherit it," (Ibid. 13:21) "and they went up and spied out the land," (Ibid. 13:22) "and they went up in the south," (Bereshith 45:25) "and they went up from Egypt." The Temple, in that it is higher than all, is superior to all, viz.: (Devarim 17:8) "then you shall rise and go up" (to the Temple), (Isaiah 2:3) "and many peoples will go and say 'Let us go up to the mountain of the L-rd, to the house of the G-d of Yaakov,'" and (Jeremiah 31:5) "For there is a day when the watchers will call out on the mountain of Ephraim: 'Arise, let us go up to Tzion to (the house of) the L-rd our G-d!'"