Midrash for Isaiah 27:8

(Fol. 8b) We are taught in a Baraitha, R. Maier was in the habit of saying, "Whence do we learn that the very same scale with which man measures others will be meted out to him [as he deals with others he will be dealt with]? It is said (Is. 27, 8) In full measure Thou sendest her away. Thou dost contend with her. This would prove only that the Lord measures by the S'ah [repays only great sins but overlooks the small ones.] Whence do we infer that even for a Tarkab, one-half of a Tarkab, one-half of a Kab, one-quarter of a Kab and one-eighth of a Kab and even smaller measures than these, that they are to be measured with the exact measure? It therefore says (Is. 9, 4) For all the weapons of the fighter in the battle's tumult. And whence do we learn that each and every little crime, is added unto the total account? It is therefore said (Ecc. 7, 27) Adding one thing to the other to find out the amount. And so also do we find in the case of a Sota that with the exact measures with which she measures others, is it measured out to her, etc.

Since we have inferred retaliation from the passage (Ecc.) Adding one thing to the other to find out the amount. Why is the passage (Is. 9, 4) For all the weapons of the fighter in the battle's tumult necessary? The last passage is to infer that the exact measure meted out. But since we infer that it is dealt with the exact measures from the second verse why is it necessary to quote the first one in full measure, Thou sendest her away. Thou dost contend with her? The last passage is necessary for the inference of R. Chanina b. Papa; for R. Chinaniah b. Papa said: "The Holy One, praised be He, does not exact payment (punishment of a nation until it sends away (destroys), as it is said (Is. 27, 8) In full measure, Thou sendest her away, etc." If this is so, has not Raba said: "For what purpose are the three cups of dispensation concerning Egypt mentioned? One refers to the time of Moses; one refers to the time of Pharaoh-necho and the third refers to the future, when she is destined to drink together with her neighbors. Hence we see that Egypt was not destroyed with the first punishment? Perhaps you mean to say that it was indeed destroyed but the one that is mentioned in the passage refers to another Egypt? Indeed, we arc taught contrary to this in the following Baraitha. R. Juda said: "Minyamin the Egyptian Proselyte, was a disciple of R. Akiba and my associate. Minyamin, the Egyptian Proselyte, said: 'I am an Egyptian Proselyte of the first generation, I shall then marry an Egyptian Proselytian of the first generation, I will then marry Proselytian of the second generation to my son so that my grandson will be allowed to enter the Jewish congregation.' [Hence the Egyptians of today are the very same people mentioned in the Torah.] We must therefore say that if R. Chinena b. Papa said something he said it in this form: "The Holy One, praised be He! doth not punish any king until he is sent away (dethroned) as it is said: In full measure when Thou sendest her away. Thou dost contend with her." Ammemar applied the saying of R. Chinena b. Papa to this: "What is the meaning of the following passage (Mal. 3, 6) For I the Lord — change not; and ye O sons of Jacob, are not consumed; i.e., for I the Lord change not, I have not smitten a nation and repeated it once more; and ye O sons of Jacob, are not consumed, as it is written (Deut. 33, 23) All My arrows will I spend upon them; i.e., My arrows will be spent, but they (Israel) will not be spent." R. Chinena said: "The Holy One, praised be He, doth not punish a man until his measure of iniquities is full, as it is said (Job. 20, 22) In the fullness of his abundance he shall be in straights,"

We are taught in a Baraitha: R. Mair said: "The same measure with which one measures others it will be measured out to him (i.e., as man deals, he will be dealt with), for it is written (Is. 27, 8) In full measure, when Thou sendest her away, Thou dost contend with her." R. Joshua said to him: "How is it possible to make this statement?" Do you mean that if one gives to a poorman a handful of charity, will then the Holy One, praised be He! give the donator His handful? Behold it is written (Ib. 40, 12) And meted out the heavens with the span?" "And do you not say so?" inquired R. Mair. "Let us see. What measure is greater? Is not the measure of Divine goodness greater than that of evil dispensation? (Ib. b.) Surely the measure of Divine goodness is greater than that of evil dispensation, for concerning Divine goodness, it is written (Ps. 78, 23) And He commanded the skies above, and opened the door of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven; while concerning evil dispensation it is said (Gen. 7, 11) The windows of heaven were opened. Concerning evil dispensation it is written (Is. 66, 24) And they shall go forth, and look upon the carcasses of the men that have rebelled against Me! for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. And how is this to be understood? We know that in this world, if a man puts his finger in the fire, immediately he is burned. You must then say, that just as the Holy One, praised be He! will give strength to the wicked to receive their punishment, so also will the Holy One, praised be He! give strength to the righteous, to enable them to accept their reward."