이사야 1:8 미드라쉬: Shir HaShirim Rabbah & Midrash Tehillim

Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced with great joy but ultimately departed shamefacedly. When the prophet said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18) – the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw that the nations of the world were joyful, he transformed it for [Israel] into good, as it is stated: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:8). The nations of the world were astounded and said: Is that a response, is that rebuke; rather, He came only to amuse Himself with His children.
When the Holy One blessed be He said: “Hear, mountains, the Lord’s quarrel, and the strong foundations of the earth, [the Lord has a quarrel with His people,] and with Israel He will contend” (Micah 6:2), the nations of the world rejoiced and said: How can they enter into a dispute with their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good. That is what is written: “My people, what did I do to you and how did I tire you? Testify against Me” (Micah 6:3). “My people, remember now what [Balak king of Moav] counseled” (Micah 6:5) – the nations of the world were astounded and said: How can this be; He came only to amuse Himself with His children.
When the prophet said: “The Lord has a quarrel with Judah and will reckon with Jacob” (Hosea 12:3), the nations of the world rejoiced and said: How can they stand before their Creator? Who can enter into a dispute with his Creator? Now He will eliminate them from the world. When the Holy One blessed be He saw the joy of the nations of the world, he transformed it for them into good, as it is stated: “In the womb he was at his brother’s heels, [and in his strength he strove with God]” (Hosea 12:4).
Rabbi Yudan said: This is analogous to a widowed woman who was complaining about her son to a judge. Once she saw that the judge sentences people with fire and tar, with punishments and rods, she said: If I inform the judge of my son’s misdeeds, he will kill him. When the previous trial ended, he said to her: ‘Is this your son?’ He said to her: ‘How did this son of yours mistreat you?’ She said to him: ‘Sir, when he was in my womb he kicked me.’ He said to her: ‘This is not [cause for] a trial.’ That is what is written: “In the womb he was at his brother’s heels” (Hosea 12:4). Rabbi Elazar bar Rabbi Simon said: The God of Jacob our patriarch accorded him honor.⁹⁰The conclusion of the verse in Hosea is: “And in his strength he strove [sara] with God.” Rabbi Shimon interprets the word sara as related to serara, authority, and asserts that God accorded Jacob honor by granting him authority.

"The Lord guards the strangers. God loves the strangers very much. Why is this similar to a king who had a flock and would go out to graze them in the field and return every evening? Once, a gazelle entered with the flock, and went to the goats and the ewes and grazed with them. When the king went out to the field, he loved the gazelle the most. He would command the shepherd to be careful with the gazelle, so that no one would harm it. And when the king returned with the flock, he would command his love for the gazelle by saying, 'Give him food and drink.' The king loved the gazelle the most. The shepherd said to the king, 'My lord the king, how many sheep, goats, ewes, and goats do you have, yet you only warn me about the gazelle every day?' The sheep are used to grazing, but the gazelle lives in the wilderness and has no way of entering human settlements. This gazelle came and lived with us, leaving the wide open space of the wilderness where the gazelles and deer roam. We must treat it well. Similarly, God said, 'I must treat the stranger well, for he left his family and father's house and came to Me.' Therefore, God commands us to 'love the stranger' and 'you shall not wrong a stranger' (Exodus 22:20)." Therefore, it is said, "The Lord watches over the sojourner, the orphan, and the widow; He sustains them. He pairs the sojourner with the orphan and the widow—for what reason? The Holy One, blessed be He, said that they are all despised and poor. Thus, Moses also said, 'He executes justice for the orphan and the widow.' Therefore it is said, "The Lord protects foreigners, orphans and widows. He pairs the foreigner with the orphan and the widow. Why? The Lord said that all three are destitute and poor. Moses also said (Deuteronomy 10:18), "He upholds the cause of the fatherless and the widow." Therefore, it is said to encourage the orphan and the widow. And who are these orphans? They are the people of Israel, as it is said (Lamentations 5:3), "We are orphans and fatherless, our mothers are like widows." And who are these widows? They are Zion and Jerusalem, as it is said (Isaiah 1:8), "The Daughter of Zion is left like a shelter in a vineyard, like a hut in a cucumber field, like a city under siege." Therefore, it is said to encourage the orphan and the widow. But is the Lord encouraging all orphans and widows, regardless of whether they are righteous or wicked? No, only if they are righteous. And so it says (Psalms 68:6), "Father of orphans, etc." But if it were referring to the wicked, it would be written, "And the way of the wicked shall perish." (Psalms 1:6). And this is the meaning of "Ma'ot Darkei" (Psalms 68:5) [lit. "the funds of their paths"], meaning that God decrees upon both the righteous and the wicked, and they both ascend to Jerusalem. And "G.A." [an abbreviation for Gehinnom, the Jewish concept of Hell] is the way for both of them. The righteous and the wicked come to Jerusalem, and when they arrive there, God brings the righteous to the Garden of Eden, and He takes the funds of the wicked's paths and leads them on the way to Gehinnom. That is why it says, "And the way of the wicked shall perish." And so it says (Psalms 147:6), "The Lord encourages the humble and humbles the wicked to the ground." And the righteous reign with God, as it says, "The Lord shall reign forever."