Midrash su Isaia 57:16

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

R. Joshua b. Levi said: "One who walks on a road and has no companion, shall study the Torah; for it is said (Pr. 1, 9.) For a wreath of grace are they; if a man have a headache, let him study the Torah, for it is said (Ib. ib. ib.) Are they unto thy head; if a man have a sore throat, let him study the Torah, for it is said (Ib. ib. ib.) And necklaces for thy neck; if a man have stomach sickness, he shall study the Torah, for it is said (Ib. 3, 8.) It will he healthy to thy body, if a man is sick with rheumatism, he shall study the Torah, for it is said (Ib. ib. ib.) And marrow to thy bones; if a man is sick in all or any part of his body, he shall study the Torah, for it is said (Ib. 4, 23.) And to the whole body a healing." R. Juda, the son of R. Chiya, said: "Come and see how the nature of the Holy One, praised be He! differs from that of mortal man. The nature of mortal man is that if a man prescribes a remedy, it may benefit one and injure another; but the Holy One, praised be He! gave the Torah to all Israel, as a remedy for all, and for the whole body, as it is said (Ib. ib. ib.) And to the whole body a healing." R. Ami said: "What is meant by the passage (Ib. 22, 18.) For it is a pleasant thing if thou keep them within thy bosom, if they be altogether firmly seated upon thy lips, i.e., when are the words of the Torah a pleasant thing? If thou keepeth them within thy bosom. And when canst thou keep them in thy bosom? If they are firmly seated upon thy lips." R. Zeira said: "We know from the following: (Ib. 15, 23.) A man hath joy by the answer of his mouth; and how good is a word spoken at the proper time! i.e., when has a man joy? If his mouth is able to answer [a question]." R. Isaac said: "We deduce the above from the following (Deu. 30, 14.) But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, i.e., when is the word nigh unto thee? If it is in thy mouth and in thy heart to do it." Raba said: "We deduce the above from the following (Ps. 21, 3.) The longing of his heart hast Thou given him and the request of his lips hast thou not withheld, Selah, i.e., when hast Thou given him the request of his heart? If the request was not withheld by his lips, Selah." Raba raised the following contradictory question: "It is written (Ib. ib. ib.) The longing of his heart hast Thou given him; [even without praying]; and immediately following, And the request of his lips hast Thou not withheld, Selah. And he answered thus: If the man has merited it, the longing of his heart is given him without requesting it; but if he has not merited it, he must first request it before it is granted to him." In the school of R. Eliezer b. Jacob it was taught: "Wherever we find Netzach, Selah, Va'ed, forming the conclusion of a passage, it signifies that it will be forever, without interruption." As for Netzach, it is written (Is. 57, 16.) For not to eternity will I contend, neither will I be wroth (Lanetzath) forever. As for Selah, it is written (Ps. 48, 9.) As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; God will establish it forever, Selah; as for Va'ed, it is written (Ex. 15, 18.) The Lord will reign forever, and ever (Va'ed) . R. Elazar said: "What is the meaning of the passage (Pr. 1, 9.) And necklace around thy neck, i.e., just as a necklace is loose around the neck and is not seen, all the time [as when the wearer is bending down, so is it with a man. If he is not constantly seen in the streets or markets, but sits at home and studies] he will retain his learning; but if otherwise, he will not retain his learning."

“Why do You forget us forever, forsake us for so long?” (Lamentations 5:20).
“Why do You forget us forever?” Rabbi Yehoshua bar Avin said: Jeremiah employed four expressions: Spurning, rejection, forsaking, and forgetting. Spurning and rejection, as it is written: “Did You spurn Judah, did Your soul reject Zion?” (Jeremiah 14:19). And he was answered by Moses, as it is written: “I did not spurn them and I did not reject them” (Leviticus 26:44). Forsaking and forgetting, as it is written: “Why do You forget us forever, forsake us for so long?” And he was answered by Isaiah, as it is written: “These too may forget, but I will not forget you” (Isaiah 49:15).
Rabbi Yehoshua ben Levi said: Jeremiah employed four expressions: Spurning, anger, forsaking, and forgetting. Spurning, he answered himself, as it is written: “So said the Lord: If the heavens above can be measured and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did, the utterance of the Lord” (Jeremiah 31:37).²⁷Since the heavens and earth cannot be measured, Israel will not be spurned. Anger, he was answered by Isaiah, as it is stated: “For I will not contend forever and I will not be eternally angry” (Isaiah 57:16).

“The wind goes to the south, and turns to the north; around and around the wind turns, and on its rounds the wind returns” (Ecclesiastes 1:6).
“The wind goes to the south, and turns to the north.” It “goes to the south” during the day, “and turns to the north” at night. “Around and around the wind turns, and on its rounds the wind returns” – toward the east and the west. “And on its rounds the wind returns” – Rabbi Yehoshua ben Ḥananya said: This wind, when it emerges into the world, the Holy One blessed be He weakens it in the mountains and breaks it on the hills, and He says to it: ‘Be careful that you do not harm My creations.’ What is the reason? “Because the wind, from before Me ya’atof” (Isaiah 57:16) – [I] make it faint, as it is stated: “When my soul was faint [nitatef] within me” (Jonah 2:8). Why to that extent? Because “and souls I have made” (Isaiah 57:16).
Rabbi Huna said: In three places the wind emerged disproportionately, and the wind sought to destroy the entire world with all its inhabitants: Once in the days of Job, once in the days of Elijah, and once in the days of Jonah. Once in the days of Job, as it is stated: “And behold a great wind came from across the wilderness [and smote the four corners of the house]” (Job 1:19). Once in the days of Elijah, as it is stated: “Behold, the Lord passed, and a great and strong wind, smashing mountains and breaking rocks” (I Kings 19:11). And once in the days of Jonah, as it is stated: “The Lord cast a great wind upon the sea” (Jonah 1:4). Rabbi Yehuda bar Shalom said: That wind that was during the days of Job was in the world only for that house alone. That of Jonah was in the world only for that ship alone. You do not have one that was worldwide other than that of Elijah, as it is stated: “He said: Go out and stand on the mountain before the Lord” (I Kings 19:11).³¹This phrase indicates that the wind was everywhere, as the entire world is “before the Lord” (Midrash HaMevoar). Rabbi Ḥiyya bar Tanḥum [said], and some say it in the name of Rabbi Yoḥanan: The messianic king will never come until all the souls that entered His mind to be created will live, and these are the souls that are stated in the book of Adam the first man, as it is stated: “This is the book of the descendants of Adam” (Genesis 5:1).

R. Assi said: "Ben David shall not come before all souls in the Guff are spent (i.e., sent to live on earth), as it is said (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made." We are taught in a Baratha. R. Elazar says: "Every religious Jew who does not marry is considered as if he sheds blood, for it is said (Gen. 9, 6) Whose sheddeth man's blood, by man shall his blood be shed; and immediately it follows: And you, be ye fruitful, and mutliply."

Chapter 4: Every twelve months they (the evil ones) are made into ashes and the wind scatters them under the feet of the righteous, as it is written: "And you shall tread down the wicked; for they shall be ashes under the soles of your feet." (Malachi 3:21), and after that, their souls return into them and they go out from Gehinnom and their faces are black like the bottom of a pot and they affirm the righteousness of the judgement over them and say: You have sentenced us properly, You have judged us properly. Lord, righteousness is Yours, but we are shamefaced, as of this day. But the nations of the world, the worshipers of foreign worship, they judge them in seven pyres of fire and in every individual pyre [they are judged for] twelve months. And the River of Fire goes out from under the Throne of Glory and descends on them and goes from one end of the world to its other end. And there are seven pyres in Gehinnom (reading בגיהנם as per mss.) (In the Midrash Rut HaNe'elam they detailed the seven pyres. See Zohar Chadash: 33, and see also Zohar: Terumah: 150b that there is a place in Gehinnom that is called boiling excrement ..., also in Midrash Tehillim 11:6), and in each individual pyre there are six thousand houses, and in each individual house there are six thousand windows, and in each individual window there are six thousand jugs of bitterness, and all of them are prepared for the scribes and for the judges that did not act reasonably, and concerning that time Solomon said: "And in the end you roar, When your flesh and body are consumed..." (Proverbs 5:11), and not one of them escapes, unless there is Torah and good deeds in him. After all of this, the Holy One Blessed Is He has mercy on His creations, as it is said: "For I will not always contend, I will not be angry forever: Nay, I who make spirits flag, Also create the breath of life." (Isaiah 57:16).