Midras Yeremia 32:18: Ein Yaakov (Glick Edition) & Midrash Tehillim

A disciple recited before R. Jochanan: "Whoever occupies himself with the study of the Torah and with the practice of loving kindness and (Ib. b.) buries his children [during his life] will have all his sins forgiven." "It is right," said R. Jochanan to him, "in the cases of the Torah and of charity; for it is written (Pr. 16, 6.) Through kindness is iniquity atoned for. Chesed (Kindness) means the practice of loving kindness as it is said (Ib. 21, 21.) He that pursueth righteousness and Kindness (Chesed). Emeth (Truth), means the Torah, for it is said (Ib. 23, 23.) Buy the truth (emeth) and sell it not) but as to the one, who buries his children whence do we learn it?" An old gentleman taught R. Jochanan, in. the name of R. Simon b. Jochai: "We infer this [through the rule of analogy] from the word, 'iniquity' (Avon). It is written here: Through kindness and truth is iniquity (Avon) atoned for, and it is written (Jer. 32, 18.) Inflicts the iniquities (Avon) of the fathers unto the bosoms of their children after them. [Just as the former Avon refers to atones, so does the latter]." R. Jochanan said: "Leprosy and [burying] children are not to [be considered among] the afflictions which come from love [of God]." And is not leprosy an affliction which comes from love? Have we not been taught: "Whoever is afflicted with one of these four forms of leprosy should deem it nothing else but an altar of forgiveness." "Aye," R. Joachanan answered, "it is true that it is an altar of forgiveness, but it is not an affliction which comes from the love of God; and if you wish, you may say that one statement refers to those who dwell in Babylon, and the other refers to those who dwell in Palestine; and if you wish, you may say that one statement deals with leprosy in a hidden place, and the other deals [with leprosy] in an open place." And [death of] children, you say, is not from the affliction of love? How shall we construe this case? Shall we say that he had children but they died, then my objection is, that R. Jochanan himself said, "This is the bone of my tenth son whom I have buried." [Should we then believe that the affliction of such a great man as R. Jochanan was not affliction caused by the love of God?] But the statement of R. Jochanan refers to the case where there were no children born, and the latter deals with a case where there were born, but died during the parents' lifetime.

Another explanation of "kol pe'ul Hashem" is "to His perfection," as everyone praises Him for His actions and all His actions testify to His perfection. Rabbi Berechiah said in the name of Rabbi Shimon, "One who has no head among people has a head before the Holy One, Blessed be He," as it is said, "And the tops of the mountains shall be His" (Proverbs 8:26). The sea has no hands but has them before the Almighty, as it is said, "The sea is His, and He made it" (Psalms 95:5). The earth has no ears but has them before the Almighty, as it is said, "O earth, earth, earth, hear the word of the Lord" (Jeremiah 22:29). The earth has no depth, but it has before the Almighty, as it is said, "Who sits upon the circle of the earth" (Isaiah 40:22). Heaven has no heart, but it has before the Almighty, as it is said, "From one end of the heavens to the other" (Deuteronomy 4:32). The earth has no mouth, but it has before the Almighty, as it is said, "And the earth opened its mouth" (Numbers 16:32). The earth has no legs or thighs, but it has them before the Almighty, as it is said, "And I will gather them from the ends of the earth" (Jeremiah 31:8). The heavens are counted as it is said, "The heavens declare the glory of God" (Psalms 19:2). This is what the verse means, "Shall it be told Him that I speak?" (Job 37:20). Rabbi Abbahu said, "If a person tried to express the praise of the Holy One, Blessed be He, more than is necessary, the world would not be sufficient to contain it." Thus David said, "Who can utter the mighty acts of the Lord?" (Psalms 106:2). Rabbi Chanina and Rabbi Yonatan went to the city of Kiryat D'Roma to attend to some matters. They entered a synagogue and saw the chazzan reciting the prayer, "God, the great, mighty, courageous, and powerful." They remained silent. The chazzan said to them, "You are not allowed to add to the prescribed blessings of the sages." They asked him, "From where did you learn this?" Rav Huna, citing Rav, said, "We have not found any fault with God's strength," as it says in Job 37:23. Rabbi Shmuel bar Nachman said, "Who can relate the mighty acts of God, as I and my companions?" And Rav Avin said that Jacob, a man from Kfar Teveria, in Tzur translated the verse in Psalms 65:2 as, "Silence is praise to You." The entire universe is silent before the hem of God's garment, for anything that you praise Him for falls short of His glory. Rabbi Pinchas HaKohen Bar Chama said: "Moses established the order of prayer, as it says, 'For the Lord your God is the God of gods and the Lord of lords' (Deuteronomy 10:17). After the destruction of the Temple, Jeremiah said, 'O great and mighty God' (Jeremiah 32:18). He did not say 'fearful' because fear only applied to the Temple, as it says, 'God is feared in His holy abode' (Psalms 68:36). But where is His fear now that His enemies entered His house and were not afraid? And why did Jeremiah say 'mighty'? It is appropriate to call Him 'mighty' because He sees the destruction of His house and remains silent. However, Daniel said, 'O great and awesome God' (Daniel 9:4). He did not say 'mighty.' Why did he say 'awesome'? It is appropriate to call Him 'awesome' because of the awesome things He did for us in the fiery furnace. When the members of the Great Assembly stood up, they restored the original blessing as it says, 'Now, our God, the great, mighty, and awesome God' (Nehemiah 9:32). Why is He exalted for every blessing and praise, and for every insult hurled at Him by people? This is why they were called the Men of the Great Assembly who restored the original blessing. Rabbi Yaakov, son of Rabbi Elazar, said: "They know that their God is true and do not flatter Him." Isaiah said, 'Sing praises, O heavens, for the Lord has done it' (Isaiah 44:23) They told him, "We too praise God and count His glory. This can be likened to a king who had many kingdoms, and each one would say, 'The king has such and such amount of gold, such and such precious stones, and such and such servants and maidservants.' One wise man asked them, 'How do you know all of this, since you are far from him? Rather, only the kingdom where he resides is able to say, "He has ten and such praises and such and such glory."' Thus, David said, 'All the earth and everything in it cannot express the praise of the Holy One, blessed be He.' So who can say, 'The heavens count the glory of God'? This is only when the horn of Israel is exalted, as it says, 'Praise the Lord from the earth' (Psalms 148:7), and when 'He exalts the horn of His people' (Psalms 148:14)."