Deuteronómio 28:64 Midrash: Eikhah Rabbah & Midrash Tehillim

“May You pursue them in wrath and destroy them from under the heavens of the Lord” (Lamentations 3:66).
“May You pursue them in wrath and destroy them” – Jeremiah said: “May you pursue them in wrath and destroy them.” Moses said: “For I will erase [maḥo emḥe] the memory of Amalek from under the heavens” (Exodus 17:14). Shmuel said: “Amalek” – in its plain sense; “memory” – this is Haman; maḥo – in this world; emḥe – in the World to Come; “from under the heavens” – for him and for all the members of that generation [and] until the end of all generations. Rabbi Yehoshua said: So that there will not be a son and a grandson for Amalek under the heavens, so [people] will not say: This tree is Amalek’s, this camel is Amalek’s, this sheep is Amalek’s. Rabbi Eliezer said: Because it sought to eliminate Israel from under the wings of the heavens, Moses said before the Holy One blessed be He: This wicked one seeks to eliminate Israel from under Your wings. The Torah scroll that You gave them, who will read it?
Another matter: Because it sought to eliminate Israel, who are destined to be scattered from one end of the world to the other, as it is stated: “From the end of the earth to the end of the earth” (Deuteronomy 28:64).
Rabbi Eliezer says: When will the name of these be eliminated from the world, and idolatry and its worshippers will be eliminated from the world, and the Holy One blessed be He will be one in the world,⁸⁵He will be acknowledged as the one, true God. like the matter that is stated: “The Lord will be King over all the land; on that day the Lord will be one and His name one” (Zechariah 14:9)? At the time when, “may you pursue them in wrath and destroy them from under the heavens of the Lord.”
Rabbi Natan said: Haman came only to provide a remembrance for Israel.⁸⁶This is in explanation of the statement earlier that the word “memory” (Exodus 17:14) alludes to Haman. Through the story of Purim, Jews continue to preserve the memory of Amalek and its actions, as well as the requirement to destroy Amalek, as required by the Torah (Deuteronomy 25:17–19). That is what is written: “These days of Purim will not pass from among the Jews, and their memory will not cease from their descendants” (Esther 9:28).
End of the Third Alphabetical Acrostic

Rabbi Ḥanina bar Pappa began: “A battering ram, a sword, and a sharp arrow…” (Proverbs 25:18). “A battering ram [mefitz]” – as in, “the Lord will scatter you [vehefitzḥa] among all the peoples” (Deuteronomy 28:64); “a sword” – as in, “I will unsheathe the sword after you” (Leviticus 26:33); “and a sharp arrow” – as in, “when I send the [evil] arrows of famine” (Ezekiel 5:16). All this for whom? For “a man who bears false witness against his friend” (Proverbs 25:18) – that is Israel, who responded and said: “This is your God, Israel” (Exodus 32:4). “A loose tooth and an unsteady foot…” (Proverbs 25:19) – Israel said before the Holy One blessed be He: Master of the universe, when You came to shepherd us, our tooth consumed and crushed others. Why then is the grazing tooth consuming us and the foot is trampling us? It is due to the confidence [we placed] in idolatry, because we betrayed our Rock.⁴⁰This is based on the continuation of the verse cited above: “Is trust in a traitor on a day of trouble” (Proverbs 25:19). “As one who removes a garment on a cold [kara] day” (Proverbs 25:20) – “and it was that when He called [kara] and they did not listen” (Zechariah 7:13).
Another matter: “[Confidence in an unfaithful man in a time of trouble is like] a loose tooth and an unsteady foot” (Proverbs 25:19) – a tooth that undermines and a foot that gives way. The Holy One blessed be He said: I said to Israel: ‘Betray idol worship and put your trust in Me,’ but they did not do so; rather, they betrayed Me and put their trust in idol worship. That is what is written: “They say to wood: You are my father” (Jeremiah 2:27). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

Back and forth you formed me. Two faces were created (meaning "two aspects" or "dual nature"). Thus, the first man was created with Eve's form behind him, as it says (Genesis 2:22), "And the Lord God built the rib." Therefore, it is said "back and forth you formed me," etc. Rav and Shmuel disagreed. One said "face" and the other said "tail." Granted, according to the one who said "face," since it is written "back and forth you formed me," it makes sense. But according to the one who said "tail," what does "back and forth" mean? As Rabbi Ami said in the name of Rabbi Ami, "back" refers to the act of Creation, and "forth" refers to punishment. Granted, "back" refers to the act of Creation, as we say during Friday night prayers. But what does "forth" refer to? It refers to the punishment of the Flood, as it says (Genesis 7:23), "And He blotted out every living substance which was upon the face of the ground." And for the one who said "face," he derives a great principle from it. It makes sense that the male aspect should be dominant, as it is taught that "A man should not follow a woman on the road, even if she is his wife. If he encounters her on a bridge, he should push her aside and anyone who follows a woman into a river has no share in the World to Come." Another explanation of "back and forth you formed me" is that Rabbi Yochanan said, "If a person is worthy, he can enjoy both worlds, back and forth. But if not, he comes to give an account." And you laid your hand upon me, as you said (Job 13:21), "Your hand is heavy upon me." Rabbi Eliezer the Androgynos said, "They were created as intersex. As it says (Genesis 1:27), 'male and female He created them.'" Rabbi Shmuel said, "Two faces were created, and he was made with a back and a front." Rabbi Tanchuma said in the name of Rabbi Berechia in the name of Rabbi Elazar, "He was created as a golem and lay from the beginning of the world to its end." This is what is written, "Your golems have seen" (Psalms 139:16). Rabbi Yehuda son of Rabbi Nachman in the name of Rabbi Shimon in the name of Rabbi Elazar said: "God created the whole world from east to west, as it is said, 'Behind and before you encircle me.' From north to south, as it is said, 'From one end of the earth to the other end of the earth.' And even in the space of the world, as it is said, 'Your hand is upon me.' Rabbi Elazar said, 'Behind refers to the work of the first day of creation, and before refers to the work of the last day of creation.' This is the opinion of Rabbi Elazar, as it is written, 'The earth brought forth living creatures.' This is the spirit of Adam. Rabbi Shimon ben Lakish said, 'Behind refers to the work of the last day of creation, and before refers to the work of the beginning of creation.' This is the opinion of Reish Lakish, as it is written, 'The spirit of God hovered over the surface of the waters.' This is the spirit of Adam. Rabbi Simon said, 'Behind refers to all actions, and before refers to all punishments.' Shmuel bar Tanhuma said, 'Even the word "Kluso" (a type of bird) only appears later in the Torah. This is what is written, 'Praise the Lord from the earth, from the sea monsters and all the depths.' Rabbi Shemlai said: just as the physical characteristics of Klusso (an animal mentioned in the Talmud) are similar to those of a domesticated animal, a wild animal, and a bird, so too is the Torah of God similar, in that it contains laws for domesticated animals, wild animals, and birds. As it is written (Leviticus 11:2): "This is the animal that you may eat." And finally (ibid. 12:2): "When a woman conceives." Thus, you may derive from this analogy that both man and the Temple were created with two hands. It is written (Psalms 119:73): "Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments." And it is written (Exodus 15:17): "The sanctuary, O Lord, that Your hands have established."