Midrasz do Zachariasza 4:10

Alternatively, "These days were formed, but not one from them" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing}

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

There was an incident involving Miriam daughter of the baker, who was taken captive with her seven sons. The emperor took them and placed them behind seven partitions. He brought the first and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, I will not prostrate myself to the idol.’ He said to him: ‘Why?’ [He responded:] ‘Because so it is written in our Torah: “I am the Lord your God”’ (Exodus 20:2). Immediately, he took him out and executed him.
He took out the second and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, my brother did not prostrate himself and I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall have no other gods before Me”’ (Exodus 20:3). Immediately, he issued a decree against him and they executed him. He took out the third and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “For you shall not prostrate yourself to another god”’ (Exodus 34:14). Immediately, he issued a decree against him and they executed him. He took out the fourth and [the son] recited his verse: “One who sacrifices to gods shall be destroyed” (Exodus 22:19). He issued a decree against him and they executed him. He took out the fifth and he, too, recited his verse: “Hear Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). Immediately, he issued a decree against him and they executed him. He took out the sixth and he, too, recited his verse: “For the Lord your God is in your midst, a God great and awesome” (Deuteronomy 7:21). Immediately, he issued a decree against him and they executed him.
He took out the seventh, who was the youngest of them all. He said: ‘My son, prostrate yourself to the idol.’ He said to him: ‘God forbid.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall know this day, and restore to your heart, that the Lord, He is the God in the heavens above and upon the earth below, there is no other” (Deuteronomy 4:39). Moreover, we took an oath to our God that we will not exchange Him for another God, as it is stated: “You have exalted the Lord today [to be your God]” (Deuteronomy 26:17). And just as we took an oath to Him, so He took an oath that He would not exchange us for a different nation, as it is stated: “The Lord has exalted you today [to be a people of distinction for Him]”’ (Deuteronomy 26:18).
The emperor said to him: ‘Your brothers had full days, full lives, and experienced goodness, but you are young, you have not had full days, you have not had a full life, and you have never experienced goodness. Prostrate yourself to the idol and I will do good things for you.’ He said to him: ‘It is written in our Torah: “The Lord will reign forever” (Exodus 15:18). And it says: “The Lord is king forever, nations have been eliminated from His land” (Psalms 10:16). You will cease and His enemies will cease. Flesh and blood lives today and dies tomorrow, is wealthy today and poor tomorrow; but the Holy One blessed be He lives and persists forever and for all time.’ The emperor said to him: ‘See your brothers slain before you. I am casting my ring to the ground before the idol, lift it so everyone will know that you heeded my voice.’ He said to him: ‘It is a shame for you, emperor; if you fear people, who are your equivalent, will I not fear the King of kings, the Holy One blessed be He, the eternal God?’ He said to him: ‘Is there a God in the world?’ He said to him: ‘Woe are you, emperor, have you seen a world without a master?’
He said to him: ‘Does your God have a mouth?’ He said to him: ‘Regarding your gods it is written: “They have a mouth but cannot speak” (Psalms 115:5). Regarding our God it is written: “By the word of the Lord the heavens were made; [by the breath of His mouth, all their hosts]”’ (Psalms 33:6).
He said to him: ‘Does your God have eyes?’ He said to him: ‘Regarding your gods it is written: “They have eyes but cannot see” (Psalms 115:5). Regarding our God it is written: “They are the eyes of the Lord ranging throughout the land”’ (Zechariah 4:10).
He said to him: ‘Does your God have ears?’ He said to him: ‘Regarding your gods it is written: “They have ears but cannot hear” (Psalms 115:6). Regarding our God it is written: “The Lord listened and heard”’ (Malachi 3:16).
He said to him: ‘Does your God have a nose?’ He said to him: ‘Regarding your gods it is written: “They have a nose but cannot smell” (Psalms 115:6). Regarding our God it is written: “The Lord smelled the pleasing aroma”’ (Genesis 8:21).
He said to him: ‘Does your God have hands?’ He said to him: ‘Regarding your gods it is written: “They have hands but cannot feel” (Psalms 115:7). Regarding our God it is written: “My hand, too, laid the foundation”’ (Isaiah 48:13).
He said to him: ‘Does your God have feet?’ He said to him: ‘Regarding your gods it is written: “They have feet but cannot walk” (Psalms 115:7). Regarding our God it is written: “His feet will stand that day on the Mount of Olives”’ (Zechariah 14:4).
He said to him: ‘Does your God have a throat?’ He said to him: ‘Regarding your gods it is written: “They cannot produce sound with their throats” (Psalms 115:7). Regarding our God it is written: “Sound emerges from His mouth”’ (Job 37:2).
He said to him: ‘If there are all these attributes in your God, why does He not rescue you from my hand, like He rescued Ḥananya, Mishael, and Azarya from the hand of Nebuchadnezzar?’ He said to him: ‘Ḥananya, Mishael, and Azarya were upright, and Nebuchadnezzar was a king worthy of having a miracle performed through him. But you are not worthy, and we have been condemned to death at the hand of Heaven. If you do not execute us, there are many executioners for the Omnipresent, many wolves, lions, snakes, leopards, and scorpions to attack us and kill us. But ultimately, the Holy One blessed be He is destined to exact retribution from you for our blood.’ Immediately, he issued a decree against him to execute him.
His mother said to him: ‘By the life of your head, emperor, give me my son and I will hug him and kiss him.’ He gave him to her, and she bared her breasts and nursed him with her milk. She said to him: ‘By the life of your head, emperor, execute me first and then execute him.’ The emperor said to her: ‘I will not heed you because it is written in your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day”’ (Leviticus 22:28). She said to him: ‘You absolute fool, have you already fulfilled all the mitzvot and only this one remains?’ Immediately, he commanded to execute [the son]. His mother fell upon him and was hugging him and kissing him. She said to him: ‘My son, go to Abraham your patriarch and say to him: So said my mother: Do not be overly impressed with yourself and say: I built an altar and sacrificed Isaac, my son. My mother built seven altars and sacrificed seven sons on one day. Yours was an ordeal, mine was an action.’¹⁸¹Your was a test to see if you were willing to sacrifice your son, but you did not actually sacrifice him. My sons were actually killed. While she was hugging him and kissing him, he issued a decree against him and they executed him upon her. When he was executed, the Sages calculated the age of that child and it was discovered that he was two years, six months, and six and one half hours. At that moment, all the nations of the world screamed out and said: ‘What is the God of these people doing to them that they are killed on His behalf all the time?’ In their regard it is written: “For we are killed all day long for You” (Psalms 44:23).
Sometime later, that woman went mad and she fell from the roof and died, to realize what is stated: “She who bore seven is miserable” (Jeremiah 15:9). A Divine Voice was calling out, saying: “The mother of the children is joyful” (Psalms 113:9). The Divine Spirit was crying out and saying: “For these I weep.”