בְּהִתְעַטֵּ֤ף עָלַי֙ נַפְשִׁ֔י אֶת־יְהוָ֖ה זָכָ֑רְתִּי וַתָּב֤וֹא אֵלֶ֙יךָ֙ תְּפִלָּתִ֔י אֶל־הֵיכַ֖ל קָדְשֶֽׁךָ׃
내 영혼이 내 속에서 피곤할 때에 내가 여호와를 생각하였삽더니 내 기도가 주께 이르렀사오며 주의 성전에 미쳤나이다
Kohelet Rabbah
“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).
“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).
Pirkei DeRabbi Eliezer
The sailors saw all the signs, the miracles, and the great wonders which the Holy One, blessed be He, did unto Jonah, and they stood and they cast away every one his God, as it is said, "They that regard lying vanities forsake their own shame" (Jonah 2:8). They returned to Joppa and went up to Jerusalem and circumcised the flesh of their foreskins, as it is said, "And the men feared the Lord exceedingly; and they offered a sacrifice unto the Lord" (Jonah 1:16). Did they offer sacrifice? But this (sacrifice) refers to the blood of the covenant of circumcision, which is like the blood of a sacrifice. And they made vows every one to bring his children and all belonging to him to the God of Jonah; and they made vows and performed them, and concerning them it says, "Upon the proselytes, the proselytes of righteousness."
Bereshit Rabbah
Another matter, “this is the book of the descendants of Adam,” it is written: “For I [God] will not contend forever” (Isaiah 57:16) – with Adam the first man; “and I will not be eternally angry” (Isaiah 57:16) – with his descendants. “For the wind will be faint [yaatof] before Me” (Isaiah 57:16), Rabbi Huna said: This wind, when it goes out into the world it seeks to destroy the world, but the Holy One blessed be He weakens it on the mountains, breaks it on the hills, and says to it: ‘Take care that you do not harm My creations!’6This is alluded to in the concluding words of the Isaiah verse (57:16): “And the souls that I have created.” What is the source? “For the wind will be faint [yaatof] before Me.” What is yaatof? It means that He wears it down, as it says: “When my soul was worn down [behitatef] within me, I remembered the Lord” (Jonah 2:8).
Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11).
Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come7This is a new interpretation of ruaḥ not as “wind,” but as “the spirit [of the Messiah].” It will not go forth (yaatof) from before God until the depletion of “the souls that I have created.” until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.
Rabbi Huna said: There were three winds that, because they emerged untamed, the world was almost destroyed by them. They were: one in the days of Jonah, one in the days of Job, and one in the days of Elijah. Rabbi Yudan ben Rabbi Yishmael said: Jonah’s [wind] was on that ship [alone], as it is stated: “But the Lord cast a great wind upon the sea” (Jonah 1:4). Job’s was on that house [alone], as it is stated: “And behold, a great wind came from across the wilderness, [and it struck the four corners of the house]” (Job 1:19). You have only Elijah’s that was worldwide, as it is stated: “And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains and shattering rocks” (I Kings 19:11).
Rabbi Tanḥum bar Ḥiyya, and some say it in the name of the Rabbis: The messianic king will not come7This is a new interpretation of ruaḥ not as “wind,” but as “the spirit [of the Messiah].” It will not go forth (yaatof) from before God until the depletion of “the souls that I have created.” until all the souls that entered God’s mind to be created are created, and those are the souls stated in the book of Adam.