Midras Yesaya 27:8: Ein Yaakov (Glick Edition), Mekhilta DeRabbi Yishmael, Bamidbar Rabbah & Midrash Tehillim

(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,"

And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in Gehinnom with the east wind, viz. (Isaiah 30:33) "For Tafteh (Gehinnom) is ready from yesterday. It is readied for the king (Sancheriv). He has deepened and widened it. Its pyre has much fire and wood. The breath of the L–rd, as a stream of sulfur, burns in it." And it is written (Ibid. 27:8) "He spoke His stern words on the day of the east wind." Here, too, "And the L–rd drove the sea with a strong east wind": the strongest of the winds, the east wind.