Midrasz do Izajasza 9:6

(Gemara) Had he only one cow? Behold, Rab, and according to some, R. Juda in the name of Rab said that "Twelve thousand calves were the yearly tithes of R. Elazar b. Azariah's herds?" We are taught that "The cow [mentioned in the Mishnah] was not his own, but his neighbor's, and because he did not protest against such an act, it was therefore credited to him." Rab and R. Chanina, R. Jochanan and R. Chabiba, studied together, in the entire Order of Mo'ed (Festivals). Wherever this combination of authorities appears, some eliminate R. Jochanan and insert R. Jonathan. [They said:] "He who has the power to protest [against wrong] in his house and does not do so, will be seized for [the sin of] every one in his house. In the city [where his protest would prevail] he will be seized for the sin of every one in his city. In the entire world [if his protest would be heeded and he does not protest] he will be seized for the sin of the entire world." "And the princes of the exile," said R. Papa, "will be seized for the sin of all Israel, just as R. Chanina said: What means the passage ( Is. 3, 14.) The Lord will enter into Judgment with the elders of His people and their princes. If the princes sinned, (Fol. 55a), what fault have the elders in it? Because the elders did not protest against the princes.'" R. Juda was sitting before Samuel when a certain woman came in, complaining; Samuel paid no attention to her. R. Juda said to him: "Is the master unaware of the passage (Pr. 21, 13.) Whoso stopped his ears from listening to the cry of the poor, he also will cry himself, but shall not he answered." Whereupon Samuel said to him: "Keen scholar, thy chief (I) shall be punished with cold water! but thy chief's chief (the prince of the exile) with boiling water. Behold, Mar Ukba, the chief of the judges sits here [and it is his duty to attend], for it is written (Jer. 21, 12.) O house of David thus hath the Lord said. 'Exercise justice every morning and deliver him, etc' [only to those who have power to do justice]." R. Zeira said to R. Simon: "Let the master reprove those princes of the exile." Whereupon R. Simon responded: "They would pay no heed." "Even if they do not pay heed yet the master ought to reprove them," said R. Zeira, "for R. Acha, the son of R. Chanina, said: 'Never did the Holy One, praised be He! issue a benevolent decree and reconsider it and substitute a bad one, except in the instance written (Ez. 9, 4.) And the Lord said unto him. Pass through the midst of the city, through the midst of Jerusalem, and inscribe a mark upon the foreheads of the men who sigh and who complain because of all the abominations which are done in the midst of it, i.e., the Holy One, praised be He! said unto Gabriel, 'Go and set the sign Tov. in ink upon the foreheads of the righteous, that the destroying angels may have no power over them.' Whereupon the attribute of justice pleaded before the Holy One, praised be He! thus saying, 'Sovereign of the universe, what is the difference between these and the others?' 'These,' said the Lord, 'are perfectly righteous people and the others are grossly wicked people.' Again the attribute of justice pleaded 'Sovereign of the universe, it was their duty to warn them [against wicked actions] and they did not do so.' Whereupon God answered: 'It is revealed and known to me that if they warned them, they would not have heeded them.' Again Justice pleaded: 'Sovereign of the universe, this was known unto Thee, but was it known unto them?' Therefore it is written [immediately following] The aged, young, and little children and women shall ye slay and destroy, but come not near any man upon whom ye find the mark, and from my sanctuary shall ye begin. And it is written (Ib.) Then they began with the elders who were before the house.'" R. Joseph recited [a Baraitha] "Do not read Mikdashi (my sanctuary) but Mimkudashai (those who are holy), i.e., they are the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter); soon [after this is written (Ib.) And behold! six men came from the north, and every man with his weapon of destruction in hand; and one man in the midst of them was clothed in linen, with the paraphernalia of a writer by his side, and placed himself beside the copper altar. Did then the copper altar exist at that time? The Holy One, praised be He! said unto them: "Begin from the place where they used to sing before me [with copper instruments], i.e., from the Levites." And who are the six men [mentioned in the above passage]? R. Chisda said they are Anger, Wrath, Rage, Destruction, Devastation, and Ruin. Why was the letter Tor used? Rab said: "The letter Tov may be explained [as the initial] for both, to live, and to die." And Samuel said: "[The Tov means] Tama (the end), i.e., it has ended [the privilege of relying upon] the merits of our ancestors (Abraham, Isaac and Jacob)." Resh Lakish said the Tov in the last letter on the seal of the Holy One, praised be He! for R. Chanina said: The inscription on the seal of the Holy One, praised be He! is Emeth (Truth)." R. Samuel b. Nachmeini said: "The Tov refers to the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter)."Since when did [the privilege of relying upon] the merits of our ancestors end? Rab said: "Since the days of Hosea b. Be'eri (the prophet); as it is said (Hos. 2, 12.) I will lay bare her disgrace before the eyes of her lovers, and no man shall deliver her out of my hands." Samuel said: "Since the days of Chazel, as is said (II Kings 13, 22.) But King Chazel of Syria oppressed Israel all the days of Jehoachaz; and it is written further. And the Lord became gracious unto them, and had mercy on them and turned His regard unto them because of His covenant with Abraham, Isaac and Jacob, and would not destroy them and he cast them not off from His presence even until now." R. Joshua b. Levi said: "Since the days of Elijah, as it is said (I Kings 18, 36.) And it came to pass at (the time of) the perpetual evening-offering, that Elijah, the prophet, came near, and said, 'O Lord, God of Abraham, of Isaac, and of Israel, this day let it be known, etc.'" R. Jochanan said: "Since the days of Hezekiah, as it is said (Is. 9, 6.) For the increase of the government and for peace without end, upon the throne of David and upon his kingdom, to establish if and to support it through justice and righteousness, from henceforth and unto eternity, the zeal of the Lord of hosts will do this."

“He said: Bring the kerchief that is upon you, and hold it, and she held it. He measured six measures of barley, and placed it on her; and he came to the city” (Ruth 3:15).
“He said: Bring [havi (fem.)] the kerchief that is upon you,” – hava [masc.] is written,²²⁴In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.²²⁵That a woman was present. “And hold it,” teaching that she girded her loins like a man.²²⁶She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” ²²⁷The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king²²⁸Boaz, who was a judge. to marry a woman with six grains of barley? Or is it the way of a woman to carry six se’a? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [vayamod] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [middot]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya,²²⁹Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). Daniel, and the messianic king.
David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [lemarbe hamisra]…,” lemarbe is written without a mem.”²³⁰Actually, it is written with a closed mem, usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises (Sanhedrin 94a). Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2).

(Is. 9, 6) For promoting the increase of the government, and for peace without end, etc. R. Tanchum said: "Bar Kapara lectured in Sepphoria: Why is it that in all other words if the (letter) mem happens to be either at the beginning or in the middle, it is an open one, and here the mem, which is the second letter of this word, is final mem? i.e., the Holy One, praised be He! was about to make Hezekiah the Messiah, and Sennacherib who declared war against him as a substitute for Gog and Magog, whereupon the Divine Attribute of justice said before Him: "Sovereign of the Universe! David, the king of Israel, who recited before Thee so many songs and praises, was not made Messiah, while Hezekiah, for whom Thou hast wrought so many wonders and miracles, for which he did not recite any song, shouldst Thou make him a Messiah?" Therefore the mem was closed [as a hint for this]. The earth, immediately, however, opened her mouth and said: "Sovereign of the Universe! I will recite songs before Thee instead of this righteous one, and Thou, I pray Thee, make him a Messiah." And she did so, as it is said (Ib. 24, 16) From the edge of the earth have we heard songs, Glory be to the righteous. And the genius of the universe also said before Him: "Sovereign of the Universe! do, I pray Thee, the desire of this righteous man." Then a heavenly voice was heard saying: It is my secret, it is my secret! To which the prophet exclaimed: Woe is me! Till what time will it be postponed? And the heavenly voice answered: Till the treacherous will deal treacherously. Raba, and according to others, R. Isaac, explained this: "Until disgrace after disgrace will have come." (Ib. 21, 11) The prophecy concerning Dumah. Unto me one calleth out of Se'ir, Watchman, what of the night? Watchman, what of the night? R. Jochanan said: "The angel who rules the souls after their departure from this world, is named Dumah; and all spirits gathered themselves to him questioning him: 'What said the watchman of the world (the Lord). What of the night? What of the night? [the exile which is compared to night?] And he answered. 'So said the watchman: The morning cometh, but previously will be a long, long night. If, however, ye desire to pray that He shall hasten it, try to do so by repenting of your sins, and coming again prepared for redemption'."

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!