יֵעָזְב֤וּ יַחְדָּו֙ לְעֵ֣יט הָרִ֔ים וּֽלְבֶהֱמַ֖ת הָאָ֑רֶץ וְקָ֤ץ עָלָיו֙ הָעַ֔יִט וְכָל־בֶּהֱמַ֥ת הָאָ֖רֶץ עָלָ֥יו תֶּחֱרָֽף׃
Mereka semua akan ditinggalkan bagi burung-burung pemangsa di gunung-gunung dan bagi binatang-binatang di bumi; burung-burung pemangsa akan melewatkan musim panas di atasnya, dan semua binatang di bumi akan melewatkan musim dingin di atasnya.
Seder Olam Rabbah
... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)
Bereshit Rabbah
“As long as the earth endures, sowing and reaping, cold and heat, summer and winter, and day and night shall not cease” (Genesis 8:22).
“As long as the earth endures, sowing and reaping, cold and heat…” – Rabbi Yudan in the name of Rabbi Shmuel: What do the descendants of Noah believe? That the covenant made with them will last forever? The truth is, rather, that as long as the heavens and the earth endure, their covenant is in effect. When that day comes regarding which it is written: “For the heavens will be eroded like smoke and the earth will wear away like a garment” (Isaiah 51:6), at that time: “It will be annulled on that day…” (Zechariah 11:11).
Rabbi Aḥa said: [God said:] ‘What caused them [the generation of the Flood] to rebel against Me? Is it not because they would sow, but would not reap,49A metaphor, which the Midrash now goes on to spell out. bearing children and never burying them?50Their children outlived them. From now forward: “sowing and reaping” – they will [sometimes] bear children and bury them; “cold and heat” – there will be fever and chills; “summer and winter” – I will bring birds to prey upon them in the summer, just as it says: “The bird of prey will prey on them in the summer, and all the beasts of the earth will prey on them in the winter” (Isaiah 18:6). There was an incident involving one of the prominent leaders of the generation who suffered from a headache. Some say it was Rabbi Shmuel bar Naḥman. He would say: Look at what the generation of the Flood brought upon us.
Another interpretation, “as long as the earth endures” – Rav Huna in the name of Rabbi Aḥa: What do the descendants of Noah believe? That the covenant made with them will last forever? This is what I said to them: “As long as the earth endures” – the truth is, rather, that as long as day and night endure, their covenant is in effect, but when that day comes regarding which it is written: “There will be one day, it will be known to the Lord, that is not day and not night” (Zechariah 14:7), at that moment: “It will be annulled on that day…” (Zechariah 11:11).
Rabbi Yitzḥak said: [God said:] ‘What caused them to rebel against Me? Is it not because they would sow, but would not reap,51In this interpretation, the expression “sow but not reap” is not used as a metaphor. as Rabbi Yitzḥak said: ‘Once in forty years they would need to sow’?52And this one crop would produce enough grain to last forty years. And they were able to walk from one end of the earth to the other end in a short time,53So mighty and gigantic were they. uprooting cedars of Lebanon with their feet [as they walked]. [Bites of] lions and leopards seemed to them like [tearing out] a hair from one’s flesh. And how pleasant was the weather for them? It was [eternally pleasant,] as it is between Passover and Shavuot.54All this power and comfort caused them to become haughty and sin. To prevent this from reoccurring, from now on “sowing and reaping…shall not cease.” Life would become much less comfortable.
Rabban Shimon ben Gamliel says in the name of Rabbi Meir, and, likewise, Rabbi Dosa used to say in accordance with his opinion: Half of Tishrei, Marḥeshvan and Kislev – that is “sowing”; half of Kislev, Tevet, and half of Shevat – “winter”; half of Shevat, Adar, and half of Nisan – “cold”; half of Nisan, Iyar, and half of Sivan – “reaping”; half of Sivan, Tamuz, and half of Av – summer; half of Av, Elul, and half of Tishrei – “heat.” Rabbi Yehuda counts [these six seasons] from [the beginning of] Marḥeshvan. Rabbi Shimon begins [the count] with [the beginning of] Tishrei.
Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not palpable. Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “Shall not cease” means that they did not cease [during the Flood either]. Rabbi Yehoshua says: “Shall not cease” implies that they did cease [during the Flood].
“As long as the earth endures, sowing and reaping, cold and heat…” – Rabbi Yudan in the name of Rabbi Shmuel: What do the descendants of Noah believe? That the covenant made with them will last forever? The truth is, rather, that as long as the heavens and the earth endure, their covenant is in effect. When that day comes regarding which it is written: “For the heavens will be eroded like smoke and the earth will wear away like a garment” (Isaiah 51:6), at that time: “It will be annulled on that day…” (Zechariah 11:11).
Rabbi Aḥa said: [God said:] ‘What caused them [the generation of the Flood] to rebel against Me? Is it not because they would sow, but would not reap,49A metaphor, which the Midrash now goes on to spell out. bearing children and never burying them?50Their children outlived them. From now forward: “sowing and reaping” – they will [sometimes] bear children and bury them; “cold and heat” – there will be fever and chills; “summer and winter” – I will bring birds to prey upon them in the summer, just as it says: “The bird of prey will prey on them in the summer, and all the beasts of the earth will prey on them in the winter” (Isaiah 18:6). There was an incident involving one of the prominent leaders of the generation who suffered from a headache. Some say it was Rabbi Shmuel bar Naḥman. He would say: Look at what the generation of the Flood brought upon us.
Another interpretation, “as long as the earth endures” – Rav Huna in the name of Rabbi Aḥa: What do the descendants of Noah believe? That the covenant made with them will last forever? This is what I said to them: “As long as the earth endures” – the truth is, rather, that as long as day and night endure, their covenant is in effect, but when that day comes regarding which it is written: “There will be one day, it will be known to the Lord, that is not day and not night” (Zechariah 14:7), at that moment: “It will be annulled on that day…” (Zechariah 11:11).
Rabbi Yitzḥak said: [God said:] ‘What caused them to rebel against Me? Is it not because they would sow, but would not reap,51In this interpretation, the expression “sow but not reap” is not used as a metaphor. as Rabbi Yitzḥak said: ‘Once in forty years they would need to sow’?52And this one crop would produce enough grain to last forty years. And they were able to walk from one end of the earth to the other end in a short time,53So mighty and gigantic were they. uprooting cedars of Lebanon with their feet [as they walked]. [Bites of] lions and leopards seemed to them like [tearing out] a hair from one’s flesh. And how pleasant was the weather for them? It was [eternally pleasant,] as it is between Passover and Shavuot.54All this power and comfort caused them to become haughty and sin. To prevent this from reoccurring, from now on “sowing and reaping…shall not cease.” Life would become much less comfortable.
Rabban Shimon ben Gamliel says in the name of Rabbi Meir, and, likewise, Rabbi Dosa used to say in accordance with his opinion: Half of Tishrei, Marḥeshvan and Kislev – that is “sowing”; half of Kislev, Tevet, and half of Shevat – “winter”; half of Shevat, Adar, and half of Nisan – “cold”; half of Nisan, Iyar, and half of Sivan – “reaping”; half of Sivan, Tamuz, and half of Av – summer; half of Av, Elul, and half of Tishrei – “heat.” Rabbi Yehuda counts [these six seasons] from [the beginning of] Marḥeshvan. Rabbi Shimon begins [the count] with [the beginning of] Tishrei.
Rabbi Yoḥanan said: The constellations did not function all twelve months [of the Flood]. Rabbi Yonatan said to him: They functioned, but their effect was not palpable. Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “Shall not cease” means that they did not cease [during the Flood either]. Rabbi Yehoshua says: “Shall not cease” implies that they did cease [during the Flood].
Midrash Tehillim
"Hallelujah, praise the Lord in His holiness. The Holy Spirit spoke through Ezekiel (Ezekiel 39:7), 'I will make known my holy name.' (Verse 13) 'Here it comes and it will be done.' When will the nations know that I am holy? When I execute judgment upon them as it is written above (Ezekiel 39:1-4). I will turn you back, put hooks in your jaws and bring you out with your whole army - your horses, horsemen fully armed, and a great horde with large and small shields, all of them brandishing swords. Persia, Cush and Put will be with them, all with shields and helmets. (Verse 17-18) I will execute judgment on Gog and on all my enemies. And so it is written in Isaiah (Isaiah 18:6), 'They will all be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter.' When will God be sanctified in the world? When He punishes the wicked as it says in the Torah portion (Exodus 6:6), 'to bring out my people... to execute judgment against all the gods of Egypt. I am the Lord.' At that moment, God is sanctified in His world. Therefore, we say, 'Hallelujah, praise Him in His holiness. Praise Him for what He has done for His people, Israel' (Deuteronomy 7:6). 'For you are a people holy to the Lord your God' (Jeremiah 2:3). 'Praise Him in the expanse of His power' (Psalm 150:1). Praise Him for what He has done in the expanse of His power. What did He do in the heavens? 'All the stars of the heavens will be dissolved' (Isaiah 34:4). 'Lift up your eyes to the heavens, look at the earth beneath' (Isaiah 51:6). Praise Him for what He has done in the expanse of His power. What is His power? Praise Him for what He has done with the mighty ones in the heavens. Who are the mighty ones in the heavens? The princes of the nations. 'I will overturn royal thrones and shatter the power of the foreign kingdoms' (Haggai 2:22). What is meant by 'overturning'? It means bringing them down from the heavens to the earth. 'Horses and their riders will fall' (Isaiah 34:5), meaning those on earth. 'My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed' (Isaiah 34:5-6). "