Midrash su Ezechiele 18:4

Befitting is (the ascription of) "greatness" to the Lord. And thus did David say (I Chronicles 29:11) "To you, O Lord, is [befitting the ascription of] greatness, might, splendor, triumph, and majesty." A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He is more than He is praised for being. I shall sing to the Lord, who is might, as it is written — (Devarim 10:17) "the God who is great and mighty and awesome," (Psalms 24:8) "the Lord, mighty and strong, the Lord, strong in war," (Isaiah 42;13) "The Lord as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O Lord. Great are You and great is Your name in strength." I shall sing to the Lord, who is rich, as it is written — (Devarim 10:19) "To the Lord your God belong the heavens, etc.", (Psalms 24:1) "To the Lord belongs the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of the souls are Mine. The soul of the father and the soul of the son alike are Mine." I shall sing to the Lord, who is wise, as it is written — (Mishlei 2:6) "For the Lord shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You." I shall sing to the Lord, for He is merciful, as it is written — (Exodus 34:6) "Hashem, Hashem, the G d who is merciful and gracious", (Devarim 4:31) "For a merciful G d is the L rd your G d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the Lord to all, and His mercies are on all his works", (Daniel 9:9) "To the Lord our God is mercy and forgiveness." I shall sing to the Lord, who is a Judge, as it is written — (Devarim 1:17) "… for the judgment is God's", (Psalms 82:1) "G d stands in the assembly of the almighty. In the midst of the judges shall He judge," (Devarim 32:4) "The Rock, perfect is His work, for all of His ways are just." I shall sing to the Lord, who is trusty, as it is written — (Ibid. 7:9) "the trusty G d, etc." (Ibid. 32:4) "… a G d of trust, without wrong, etc." I shall sing to the Lord, who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the Lord, can be likened to the Lord among the sons of the mighty"? (Ibid. 8) "God greatly dreaded in the great council of the holy, held in awe by all around Him"

Said R. Jose b. Chanina: "Four decrees did Moses decree upon Israel, and four prophets came and abolished them. Moses said (Deut. 33, 28) And Israel dwelt in safety, the fountain of Jacob alone. Amos, however, abolished it, as it is said (7, 5) I beseech Thee; How should Jacob stand? For he is small. Then immediately in (Ib. 6) The Lord bethought … this also shall not be. Moses said (Deut. 28, 65) And among these nations shalt thou have no repose. Jeremiah came and abolished it, as it is written (31, 2) Even Israel, when I go to cause him to rest. Moses said (Ex. 34, 7) Visiting the iniquity of the fathers upon the children. Ezekiel, however, came and abolished it, by saying (18, 4)The soul that sinneth, it shall die. Moses said (Lev. 26, 38) And ye shall perish among the nations. Isaiah came and abolished it by saying (27, 13) And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost in the land of Assyria, etc." Rab said: "I am [nevertheless] afraid of the passage, Ye shall be lost among the nations," whereupon R. Papa remarked: "Perhaps this means like a lost article, which is looked after by the owner, as the passage says (Ps. 119, 176) I have gone astray like a lost sheep; seek Thy servant." We must say that he refers to the end of same, The land of your enemies shall consume you. Mar Zutra, and according to others, R. Ashi, opposed this, contending that it may refer to the consummation of pumpkins and cucumbers [which are only eaten partly].

“It is better that you do not vow, than that you vow and do not pay” (Ecclesiastes 5:4).
“It is better that you do not vow” – Rabbi Meir said: Better than both is one who does not vow at all, but rather brings his sheep to the Temple Courtyard, consecrates it, and slaughters it, as it is stated: “If you refrain from vowing, [there will be no sin in you]” (Deuteronomy 23:23).
Rabbi Huna said: There was an incident involving one who vowed and did not pay. He set sail in the Mediterranean Sea, and his ship sank in the sea and he died. Rabbi Shmuel said: Anyone who vows and does not pay causes for himself that his wife will die, as it is written: “I, when I came from Padan, Rachel died on me…” (Genesis 48:7).
Rabbi Shmuel bar Yitzḥak said: Anyone who vows and does not pay causes [himself] to come to four transgressions: Idol worship, forbidden sexual relations, bloodshed, and slander, and all of them are derived from Jacob.¹⁰While fleeing Esau, Jacob took a vow that he was to fulfill upon his return to Canaan (see Genesis 28:20–22), but he did not fulfill it immediately upon his return. Idol worship, as it is written: “Remove the foreign gods” (Genesis 35:2). Forbidden sexual relations, as it is written: “That he had defiled Dina his daughter” (Genesis 34:5). Bloodshed, as it is written: “Jacob’s two sons, […each] took [his sword…and killed all the males]” (Genesis 34:25). And slander, as it is written: “He heard the words of Laban’s sons [saying: Jacob has taken everything that was our father’s]” (Genesis 31:1).
Rabbi Mana said: Anyone who vows and does not pay causes death to come upon him, as it is stated: “For the Lord your God will demand it of you [and it will be a sin for you]” (Deuteronomy 23:22), and Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). And there is no suffering without iniquity, as it is stated: “I will punish their transgressions with a rod and their iniquity with plagues” (Psalms 89:33).