Kapłańska 26:45 Midrasz: Ein Yaakov (Glick Edition), Sifra & Shemot Rabbah

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.

Another matter: “Remember Abraham” – Rabbi Zevida said that Rabbi Yehoshua ben Levi said: Moses said: ‘Master of the universe, were the patriarchs of the world righteous or wicked? Distinguish between these and those; if they were wicked, it is appropriate that You are doing so to their children.⁹Treat them in accordance with the status of their ancestors. If their ancestors were wicked, it is appropriate for You to destroy them. Why? Because their ancestors did not have worthy actions before You. But if they were righteous, give them the actions of their ancestors.’ That is, “remember Abraham.”
Rabbi Shmuel said: Moses said to Him: ‘Master of the universe, grant me permission to speak.’ The Holy One blessed be He said: ‘Say anything that you wish.’ He said: ‘They violated the beginning of the statement: “You shall not have [other gods before Me]” (Exodus 20:3); they transgressed it by crafting the calf. But You seek to violate its end, as it is stated: “Who performs kindness for thousands for those who love Me” (Exodus 20:6). And it is written: “The offspring of Abraham, who loves Me” (Isaiah 41:8). You said to Abraham: I will maintain kindness for your children up to two thousand generations, as it is stated: “Who performs kindness for thousands.” How many generations [have passed] from Abraham until now? Seven: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses. If You do not perform kindness for seven, how will You perform kindness for two thousand?’ That is, they violated the beginning of the statement, but You seek to violate its end.
The Holy One blessed be He said to Moses: ‘Are you not a descendant of their children? I will kill these, and I will render you more numerous than they are, and My oath will be thereby fulfilled.’ Rabbi Yitzḥak said: Moses said: ‘Master of the universe, which document is better substantiated, one that is signed by three or one that is signed by one? You must say: One that is signed by three. Which ruling is better substantiated, one adjudicated by three or by one? You must say: The one that is adjudicated by three. Which testimony is more credible, the testimony of one or the testimony of three? You must say: The testimony of three.’ So too, Moses said: ‘Master of the universe, if You do not fulfill the matter regarding which You took an oath to three, but You seek to void it, how will you fulfill an oath to one? Just as You became angry at their children and You seek to kill them, so it will be with my children. Moreover, just as You took an oath to the patriarchs, and You established a covenant with them, as it is stated: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham I will remember]” (Leviticus 26:42), so did You take an oath to the tribes, and You established a covenant with them.’ From where is it derived that the Holy One blessed be He took an oath to the tribes? As it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). From where is it derived that the Holy One blessed be He established a covenant with them? As it is stated: “I will remember for them the covenant with the ancients” (Leviticus 26:45) – this is the covenant of the tribes. ‘According to Your words, You will raise [a nation] only from the tribe of Levi, as I am from his tribe. What do You have to say to the tribe of Reuben and to the other tribes?’ Rabbi Yitzḥak said: At that moment, He was unable to respond to him. The Holy One blessed be He said to him: ‘You have spoken well.’ Immediately, “the Lord reconsidered [the evil that He had spoken of doing to His people]” (Exodus 32:14). God said to him: ‘I have reconsidered regarding My earlier pronouncements.’