(Devarim 11:11) "But the land whither you are crossing to inherit it is a land of mountains and plains." Can it be that the verse speaks demeaningly of Eretz Yisrael in mentioning mountains? It is, therefore, written "and plains." Just as plains (are mentioned) for commendation, so, mountains. Furthermore, a reason is given for "mountains" as a reason is given for plains — the fruits of the mountain are quick (to grow) and those of the valley are fat.
R. Shimon b. Yochai says: Where a plain yields a kor, a mountain yields five korim; a kor in the north, a kor in the south, a kor in the east, a kor in the west, and a kor on top — five times the yield (of a plain). Similarly, (Ezekiel 5:5) "This is Jerusalem. Among the nations have I placed her, and all around her are lands." And elsewhere, it itself is called a land. How are the verses to be reconciled? It is a land which contains many different kinds of land — fruitful land, sandy land, dusty (non-fruitful) land.
Variantly, "mountains and plains": The flavor of the fruits of a mountain is not similar to that of the fruits of a plain. This tells me only of the fruits of a mountain vis-à-vis those of a plain. Whence do I derive that the flavor of the fruits of one mountain is not like that of another and that the flavor of the fruits of one plain is not like that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains.
R. Shimon b. Yochai says: Twelve lands were given (to Israel) corresponding to the twelve tribes of Israel, and the flavor of the fruits of one land were not similar to that of each of the others. And these are the (twelve) lands: (Devarim 8:8) "a land of olive-oil and honey," (Bamidbar 14:24) "I shall bring him (Calev) to the land whence he came," (Devarim 4:14) "the land whither you are crossing to inherit it," (Ibid. 11:11) "a land of mountains and plains … (Ibid. 12) a land which the L-rd your G-d inquires after," (Ibid. 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water … (Ibid. 8) a land of wheat and barley … a land of olive-oil and honey (Ibid. 9) a land where not in constraint shall you eat bread … a land whose stones are iron … (Ibid. 10) for the good land" — twelve lands corresponding to twelve tribes. And whence is it derived that the flavor of the fruits of one tribe were not similar to that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains, (each unique in itself).
R. Yossi Hameshulam says: Whence is it derived that just as it (Eretz Yisrael) imparts flavors to the land, so it imparts flavors to the sea (i.e., the Mediterranean)? From (Bereshith 11:10) "and the gathering of the waters He called "'seas.'" Now the sea is one, viz. (Ibid. 9) "Let the waters under the heavens be gathered into one place." How, then, is "and the gathering of the waters He called 'seas'" to be understood? (It is to be understood as meaning) that the flavor of a fish brought up from Acco is not like that of one brought up from Tzor, and that the flavor of a fish brought up from Tzor is not like that of one brought up from Spain.
Or, because the soil of a mountain is light and that of a plain heavy, I might think that the waters would drive the soil from mountain to valley, and the valley, (having become "caked") would lack water; it is, therefore, written "a land of mountains and plains," each (nourished with water) in its own way. And thus is it written (Zechariah 10:11) "Ask the L-rd for rain in the time of late rain, etc."
Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) "From the rain of the heavens you will drink water" — both the revealed and the concealed. And thus is it written (Job 37:11) "Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems." So that clouds surround it and water it from every side.
Or, because it (Eretz Yisrael) drinks rain water, but not irrigation water, it is, therefore, written (Devarim 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water."
Or, because it does drink irrigation water, but not snow-water, it is, therefore, written "From the rain of the heavens you will drink water." Let "water" not be written (i.e., it is superfluous). Why is it written? (To indicate) even snow-water. And thus is it written (Isaiah 55:10) "For as the rain and the snow descend from the heavens … and soaks the earth and makes it bring forth vegetation, etc.", and (Job 37:6) "For to the snow He says 'Descend to the earth, etc.'"
Or, because it does drink snow-water, but it does not drink dew-water, it is written "From the rain of the heavens you will drink water" — even dew-water.
And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) "And may G-d give you of the dew of the heavens," and (Devarim 32:2) "My teaching (Torah) shall drip as the rain," and (Hosea 14:6) "I shall be like the dew to Israel," and (Michah 5:6) "And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass."
(דברים יא יא) וְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ אֶרֶץ הָרִים וּבְקָעֹת, בְּשֶׁבַח אֶרֶץ יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר! אַתָּה אוֹמֵר כֵּן, אוֹ בִּגְנוּת אֶרֶץ יִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, שֶׁמַּזְכִּיר בָּהּ הָרִים? תַּלְמוּד לוֹמַר: וּבְקָעֹת, מַה בְּקָעוֹת לְשֶׁבַח אַף הָרִים לְשֶׁבַח; וְעוֹד שֶׁנּוֹתֵן טַעַם בָּהָר, טַעַם בַּבִּקְעָה – שֶׁפֵּרוֹת הָהָר קַלִּים וּפֵרוֹת הַבִּקְעָה שְׁמֵנִים.
(Devarim 11:11) "But the land whither you are crossing to inherit it is a land of mountains and plains." Can it be that the verse speaks demeaningly of Eretz Yisrael in mentioning mountains? It is, therefore, written "and plains." Just as plains (are mentioned) for commendation, so, mountains. Furthermore, a reason is given for "mountains" as a reason is given for plains — the fruits of the mountain are quick (to grow) and those of the valley are fat.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: כְּשֶׁהִיא בִּקְעָה – עוֹשָׂה בֵּית כּוֹר, כְּשֶׁהוּא הַר – הֲרֵי הוּא עוֹשֶׂה בֵּית כּוֹר מִן הַצָּפוֹן, בֵּית כּוֹר מִן הַדָּרוֹם, בֵּית כּוֹר מִן הַמִּזְרָח, בֵּית כּוֹר מִן הַמַּעֲרָב, בֵּית כּוֹר מִלְמַעְלָה, וְנִמְצָא חֲמִשָּׁה מְכֻפָּלוֹת! שֶׁנֶּאֱמַר (יחזקאל ה ה): ״כֹּה אָמַר ה׳ אֱלֹהִים זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת״, וּבְמָקוֹם אַחֵר קוֹרֵא אוֹתָהּ ״אֶרֶץ״; כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִים הַלָּלוּ? אֶרֶץ שֶׁיֵּשׁ בָּהּ מִינֵי אֲרָצוֹת הַרְבֵּה: בֵּית הָאֲדָמָה, בֵּית הַחוֹלוֹת, בֵּית הֶעָפָר.
R. Shimon b. Yochai says: Where a plain yields a kor, a mountain yields five korim; a kor in the north, a kor in the south, a kor in the east, a kor in the west, and a kor on top — five times the yield (of a plain). Similarly, (Ezekiel 5:5) "This is Jerusalem. Among the nations have I placed her, and all around her are lands." And elsewhere, it itself is called a land. How are the verses to be reconciled? It is a land which contains many different kinds of land — fruitful land, sandy land, dusty (non-fruitful) land.
דָּבָר אַחֵר: אֶרֶץ הָרִים וּבְקָעֹת, מַגִּיד שֶׁלֹּא שָׁווּ טַעַם פֵּרוֹת הָר לְטַעַם פֵּרוֹת בִּקְעָה וְלֹא טַעַם פֵּרוֹת בִּקְעָה לְטַעַם פֵּרוֹת הָר. אֵין לִי אֶלָּא שֶׁלֹּא שָׁווּ טַעַם פֵּרוֹת הָר לְטַעַם פֵּרוֹת בִּקְעָה וְלֹא טַעַם פֵּרוֹת בִּקְעָה לְטַעַם פֵּרוֹת הָר, מִנַּיִן שֶׁלֹּא שָׁווּ טַעַם פֵּרוֹת הָר זֶה לְטַעַם פֵּרוֹת הָר אַחֵר, וְלֹא טַעַם פֵּרוֹת בִּקְעָה זוֹ לְטַעַם פֵּרוֹת בִּקְעָה אַחֶרֶת? תַּלְמוּד לוֹמַר: אֶרֶץ הָרִים וּבְקָעֹת, הָרִים – הָרִים הַרְבֵּה; בְּקָעוֹת – בְּקָעוֹת הַרְבֵּה.
Variantly, "mountains and plains": The flavor of the fruits of a mountain is not similar to that of the fruits of a plain. This tells me only of the fruits of a mountain vis-à-vis those of a plain. Whence do I derive that the flavor of the fruits of one mountain is not like that of another and that the flavor of the fruits of one plain is not like that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: שְׁתֵּים עֶשְׂרֵה אֲרָצוֹת נִתְּנוּ, כְּנֶגֶד שְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל, וְלֹא שָׁווּ טַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה לְטַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה וְלֹא טַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה לְטַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה! וְאֵלּוּ הֵם: (דברים ו י-יא) ״כִּי הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ״, וְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ, אֶרֶץ הָרִים וּבְקָעֹת, ״אֶרֶץ אֲשֶׁר ה׳ אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ״, (דברים ח ז-י) ״כִּי ה׳ אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה״, ״אֶרֶץ נַחֲלֵי מָיִם״, ״אֶרֶץ חִטָּה וּשְׂעֹרָה״, ״אֶרֶץ זֵית שֶׁמֶן וּדְבָשׁ״, ״אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת״, ״אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל״, ״עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ״, ״אֶרֶץ זָבַת חָלָב וּדְבָשׁ״ – הֲרֵי שְׁתֵּים עֶשְׂרֵה אֲרָצוֹת נִתְּנוּ כְּנֶגֶד שְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל, וְלֹא שָׁווּ טַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה לְטַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה וְלֹא טַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה לְטַעַם פֵּרוֹת שִׁבְטוֹ שֶׁל זֶה, תַּלְמוּד לוֹמַר: אֶרֶץ הָרִים וּבְקָעֹת, הָרִים – הָרִים הַרְבֵּה, בְּקָעוֹת – בְּקָעוֹת הַרְבֵּה.
R. Shimon b. Yochai says: Twelve lands were given (to Israel) corresponding to the twelve tribes of Israel, and the flavor of the fruits of one land were not similar to that of each of the others. And these are the (twelve) lands: (Devarim 8:8) "a land of olive-oil and honey," (Bamidbar 14:24) "I shall bring him (Calev) to the land whence he came," (Devarim 4:14) "the land whither you are crossing to inherit it," (Ibid. 11:11) "a land of mountains and plains … (Ibid. 12) a land which the L-rd your G-d inquires after," (Ibid. 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water … (Ibid. 8) a land of wheat and barley … a land of olive-oil and honey (Ibid. 9) a land where not in constraint shall you eat bread … a land whose stones are iron … (Ibid. 10) for the good land" — twelve lands corresponding to twelve tribes. And whence is it derived that the flavor of the fruits of one tribe were not similar to that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains, (each unique in itself).
רַבִּי יוֹסֵי בֶּן הַמְשֻׁלָּם אוֹמֵר: מִנַּיִן אַתָּה אוֹמֵר, שֶׁכְּשֵׁם שֶׁנּוֹתֵן מַטְעַמִּים בָּאָרֶץ כָּךְ נוֹתֵן מַטְעַמִּים בַּיָּם? תַּלְמוּד לוֹמַר (בראשית א י): ״וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים״, וַהֲלֹא יָם אֶחָד הוּא, שֶׁנֶּאֱמַר (בראשית א ט): ״יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד״, מַה תַּלְמוּד לוֹמַר ״וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים״? מַגִּיד שֶׁלֹּא שָׁוֶה טַעַם דָּג הָעוֹלֶה מֵעַכּוֹ לְטַעַם דָּג הָעוֹלֶה מִצִּידוֹן, וְלֹא הָעוֹלֶה מִצִּידוֹן לָעוֹלֶה מִפַּמְיָיס!
R. Yossi Hameshulam says: Whence is it derived that just as it (Eretz Yisrael) imparts flavors to the land, so it imparts flavors to the sea (i.e., the Mediterranean)? From (Bereshith 11:10) "and the gathering of the waters He called "'seas.'" Now the sea is one, viz. (Ibid. 9) "Let the waters under the heavens be gathered into one place." How, then, is "and the gathering of the waters He called 'seas'" to be understood? (It is to be understood as meaning) that the flavor of a fish brought up from Acco is not like that of one brought up from Tzor, and that the flavor of a fish brought up from Tzor is not like that of one brought up from Spain.
לְפִי שֶׁעֲפָרוֹ שֶׁל הַר קַל וְשֶׁל בִּקְעָה שָׁמֵן, יָכוֹל יִהְיוּ מַיִם גּוֹרְשִׁים אֶת הֶעָפָר לִמְקוֹם בִּקְעָה וּתְהֵא בִּקְעָה מְחֻסֶּרֶת מַיִם? תַּלְמוּד לוֹמַר אֶרֶץ הָרִים וּבְקָעֹת, הַר לְפִי מַה שֶּׁהוּא וּבִקְעָה לְפִי מַה שֶּׁהִיא, וְכֵן הוּא אוֹמֵר (זכריה י א): ״שַׁאֲלוּ מֵה׳ מָטָר בְּעֵת מַלְקוֹשׁ״.
Or, because the soil of a mountain is light and that of a plain heavy, I might think that the waters would drive the soil from mountain to valley, and the valley, (having become "caked") would lack water; it is, therefore, written "a land of mountains and plains," each (nourished with water) in its own way. And thus is it written (Zechariah 10:11) "Ask the L-rd for rain in the time of late rain, etc."
אוֹ לְפִי שֶׁאֶרֶץ יִשְׂרָאֵל מְכֻפֶּלֶת בֶּהָרִים, יְהֵא גָלוּי שׁוֹתֶה, שֶׁאֵין גָּלוּי אֵין שׁוֹתֶה? תַּלְמוּד לוֹמַר: לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, גָּלוּי וְשֶׁאֵין גָּלוּי שׁוֹתֶה! וְכֵן הוּא אוֹמֵר (איוב לז יא): ״אַף בְּרִי יַטְרִיחַ עָב יָפִיץ עֲנַן אוֹרוֹ״, וְאוֹמֵר (איוב לז יב): ״וְהוּא מְסִבּוֹת מִתְהַפֵּךְ״, שֶׁיְּהוּ עֲנָנִים מַקִּיפוֹת אוֹתָהּ וּמַשְׁקוֹת אוֹתָהּ מִכָּל רוּחַ.
Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) "From the rain of the heavens you will drink water" — both the revealed and the concealed. And thus is it written (Job 37:11) "Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems." So that clouds surround it and water it from every side.
אוֹ לְפִי שֶׁשּׁוֹתָה מֵי גְשָׁמִים, אֲבָל אֵינוֹ שׁוֹתָה מֵי שְׁלוּחִים? תַּלְמוּד לוֹמַר: לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, כְּשֶׁהוּא אוֹמֵר מָּיִם אַף מֵי שְׁלוּחִים שׁוֹתָה! וְכֵן הוּא אוֹמֵר (דברים ח ז): ״כִּי ה׳ אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם״.
Or, because it (Eretz Yisrael) drinks rain water, but not irrigation water, it is, therefore, written (Devarim 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water."
אוֹ לְפִי שֶׁשּׁוֹתָה מֵי שְׁלוּחִים, אֲבָל אֵינָהּ שׁוֹתָה מֵי שְׁלָגִים? תַּלְמוּד לוֹמַר: לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, כְּשֶׁהוּא אוֹמֵר מָּיִם אַף מֵי שְׁלָגִים שׁוֹתָה! וְכֵן הוּא אוֹמֵר (ישעיה נה י): ״כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן הַשָּׁמַיִם״, וְאוֹמֵר (איוב לז ו): ״כִּי לַשֶּׁלֶג יֹאמַר הֱוֵי אָרֶץ״.
Or, because it does drink irrigation water, but not snow-water, it is, therefore, written "From the rain of the heavens you will drink water." Let "water" not be written (i.e., it is superfluous). Why is it written? (To indicate) even snow-water. And thus is it written (Isaiah 55:10) "For as the rain and the snow descend from the heavens … and soaks the earth and makes it bring forth vegetation, etc.", and (Job 37:6) "For to the snow He says 'Descend to the earth, etc.'"
אוֹ לְפִי שֶׁשּׁוֹתָה מֵי שְׁלָגִים, אֲבָל אֵינָהּ שׁוֹתָה מֵי טְלָלִים? תַּלְמוּד לוֹמַר: לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, כְּשֶׁהוּא אוֹמֵר מָּיִם אַף מֵי טְלָלִים שׁוֹתָה!
Or, because it does drink snow-water, but it does not drink dew-water, it is written "From the rain of the heavens you will drink water" — even dew-water.
דָּבָר אַחֵר: מָה גְּשָׁמִים לִבְרָכָה אַף טְלָלִים לִבְרָכָה, וְכֵן הוּא אוֹמֵר (בראשית כז כח): ״וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם״, וְאוֹמֵר (דברים לב ב): ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וְאוֹמֵר (הושע יד ו): ״אֶהְיֶה כַטַּל לְיִשְׂרָאֵל״, וְאוֹמֵר (מיכה ה ו): ״וְהָיָה שְׁאֵרִית יַעֲקֹב כְּטַל מֵאֵת ה׳״.
And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) "And may G-d give you of the dew of the heavens," and (Devarim 32:2) "My teaching (Torah) shall drip as the rain," and (Hosea 14:6) "I shall be like the dew to Israel," and (Michah 5:6) "And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass."