Midrash su Levitico 26:45

And it came to pass in the days of Ahasuerus. "Woe, woe," remarked Rab, "it was then that the prophecy in the Torah was fulfilled (Ib. 28, 68) And there ye will offer yourselves for sale unto your enemies for bondwomen without anyone to buy you." But Samuel explained: "(Lev. 26, 44) I will not cast them away, neither will I loathe them, to destroy them utterly; i.e., I have not cast them away, refers to the times of the Greek government; and I have not loathed them, refers to the time of Vaspasian, the Roman emperor; to destroy them, refers to the time of God and Magog." In a Baraitha it was taught: I will not cast them away, refers to the times of the Chaldeans, as in that time I set up for them Daniel, Hananiah, Mishael, and Azariah; and I have not loathed them, refers to the time of Haman when I raised for them Mordecai and Esther; to destroy them, refers to the Greek, when I gave them Simon the Just and Mattathias b. Jochanan the High-priest and his sons, the Hasmoneon (Maccabias); to break My covenant, refers to the time of Rome when I gave them the House of Rabbi and the sages of that generation; for I am the Lord their God, refers to the Messianic future, when no nation or people will dominate over them. R. Levi based his [Purim] lecture on the following passage (Num. 33, 55) And if you will not drive out, etc. R. Chiya based his lecture on the following: (Ib.) And it shall come to pass that as I proposed to do unto them, so will I do unto you.

10) (Vayikra 26:44) "And notwithstanding also this": "this": This is the sin of the desert, (e.g., the golden calf); "also this": This is the sin (in the incident) of Ba'al Peor; "and even also this": This is the sin (of their desire to emulate) the Emorite kings. "I did not despise them and I did not abhor them to destroy them": Now what remained to them that they were not despised and not abhorred! Were not all the goodly gifts that had been given to them taken from them? And if not for the Torah scroll that remained to them, they would not differ from the nations at all! (The meaning is rather;) I did not despise them (to allow them to be destroyed) in the days of Vespasian, and I did not abhor them in the days of Greece. "to destroy them": in the days of Haman. "to break My covenant with them": in the days of the Kasdim. "for I am the L–rd their G d": in the days of Gog and Magog, when no nation or tongue will prevail over them. And whence is it derived that the covenant (that Israel will not be destroyed) was (also) made with the (twelve) tribes? From (Vayikra 26:45) "And I will remember for them the covenant with their ancestors, whom I took out of the land of Egypt." (Vayikra 26:46) "These are the statutes and the judgments and the teachings": "the statutes": These are the midrashoth; "and the judgments": These are the laws; "and the Toroth": This teaches us that two Toroth were given to Israel, one written, and one, oral. R. Akiva said: Did Israel have only two Torahs? Were not many Torahs given to them? (viz.) "This is the Torah of the burnt-offerings," "This is the Torah of the meal-offerings," "This is the Torah of the guilt-offerings," "This is the Torah of the sacrifice of peace-offerings," "This is the Torah — a man if he die in the tent." "which the L–rd set forth between Himself and the children of Israel": Moses merited becoming the messenger between Israel and their Father in heaven, (viz.) "on Mount Sinai by the hand of Moses": We are hereby taught that the (entire) Torah — its halachoth, inferences, and interpretations — was given by Moses at Sinai.