Midrash su Salmi 65:10

A certain Samaritan asked Rabbi Meir and said to him "Is it possible that the upper waters are suspended on a word?" And he replied to him "yes". And Rabbi Meir said "bring me a clepsydra (a water clock)" and the Samaritan brought a clepsydra and he placed upon it a gold plate, but the water did not stand still [under the plate]. He placed a silver plate on it, but the water did not stand still [under the plate]. But when he placed his finger on [the plate], the water stood still [and the plate did not bob]. The Samaritan said to him "you are putting your finger on it!" And Rabbi Meir responded "See how if my finger stills the water, and I am flesh and blood, how much more does the finger of the Holy One, blessed be He [control the water]. Therefore, the water is hung on a word." The Samaritan said to him "Is it possible that he himself, concerning whom it is written "Do I not fill the heavens and the earth (Jeremiah 23:24)" was speaking with Moses from between the poles of the ark?" Rabbi Meir responded: "bring to me large mirrors" and he continued "look at yourself in what is brought; your reflection in large!" Meir said to him "bring me small mirrors" and he brought small mirrors. Rabbi Meir said "look at yourself in what is brought, your reflection is small!" Rabbi Meir said to him "See how if you can change yourself whenever you want, and you are flesh and blood, how much more he who spoke and the universe came into existence, blessed is He! And so when he wishes to be "Do I not fill the heavens and the earth (Jeremiah 23:24)" he is and when he wishes he spoke with Moses from between the poles of the ark. Rabbi Chanina the son of Isei said: "sometimes the universe and its fullness is not strong enough for the glory of His divinity, and at other times He speaks with man from between the hairs of his head. This is written: "Then Hashem answered Job out of the whirlwind (se'arah) (Job 38:1)" [but read instead] from between the hairs (sha'arot) of his head. And still further the Samaritan asked Rabbi Meir "Is it possible that "the river of God is full of water (Psalm 65:10)" from the six days of creation and has not all diminished? How strange!" And Rabbi Meir said to him: "Go in and wash yourself and weigh yourself when you have not gone in and then after you have gone in." As soon as the Samaritan left he weighed himself and his body weight was not at all diminished. Rabbi Meir said "now all that sweat that comes out of you, did it not come out of you?" And the Samaritan said "yes". Rabbi Meir responded "See how if you lost no fluid from your body's spring of fluids, and you are flesh and blood, how much more is it [true regarding] the spring of the Holy One, blessed be He, [that] "the river of God is full of water (Psalm 65:10)" and from the six days of creation has not all diminished?" Rabbi Yochanan said: "The Holy One, blessed be He, raised up all the waters of creation and set half of them in the firmament and half in the Ocean; it is surprising! It is thus written "the river (peleg) of God is full of water (Psalm 65:10)" [the word "river" (peleg) must be understood as the Aramaic word] half (palg'a).

“I am my beloved's, and his desire is for me” (Song of Songs 7:11).
“I am my beloved's, and his desire is for me.” There are three desires. The desire of Israel is only for their Father in Heaven, as it is stated: “I am my beloved's, and his desire is for me.” The desire of a woman in only for her husband, as it is stated: “Your desire shall be for your husband” (Genesis 3:16). The desire of the evil inclination is only for Cain and his ilk, as it is stated: “Its desire is for you” (Genesis 4:7).
Rabbi Yehoshua [said] in the name of Rabbi Aḥa: The desire of rain is only for the earth, as it is stated: “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10). If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth. Another matter, “and his desire [teshukato] is for me,” we are exhausted [tashim], but even though we are exhausted we anticipate and hope for the salvation of the Holy One blessed be He each and every day, and we proclaim the unity of His name twice as we recite: “Hear Israel, the Lord is our God, the Lord is one.” (Deuteronomy 6:4).