Midrash sobre Deuteronômio 7:9

(Ib. b) This will support R. Hamnuna who said in the name of Ulla: "A man is forbidden to salute his friend with Shalom (peace) while in the bath-house, for it is said (Jud. 6, 24.) And he called it 'God is Peace.'" According to your conclusion the word Hemnutha (faith) should also not be pronounced in a privy, because it is written (Deu. 7, 9.) The faithful God. And if thou wilt say that this is really the law, behold! Raba b. Mechasia in the name of R. Chama b. Guria who quoted Rab said: "Hemnutha (faith) is permitted to be pronounced in a privy." In the latter case it is different because the word (faith) is not used substantively but qualifiedly, for we explain it, The faithful God, whereas in the former case it is used substantively, as it is written He called it God is Peace.

From [God's] right shoulder to the left is 160,000,000 parasangs. The right shoulder is called Matatgi'a' 'Angatz and the left Tatmahnagia'. It [also] has another name: Shalmahingya'. From [God's] right arm to the left is 120,000,000. The arms are folded. The right arm is called Gavarhazazya'tachsi and the left Metataghagtziku. The fingers of [God's right] hand are 100,000,000 parasangs each. Similarly the left. [Those] of the right [are called] Tatmah, Tatzmatz, Gagmavah, Gagshamash, Gagshas and [those] of the left [are called] Tatzmatz, Tatmah, 'Agagmatz, 'Ugmatz, Veshoshnas. And thus you may count from the big one onwards. The palm of [God's right] hand are 40,000,000 parasangs and similarly the left. The name of the right is...zaziya' 'Atgariyi and the left is called Shakizaziya'. [God's] toes [on the right] are 10,000,000 parasangs. 2,000,000 parasangs for each toe. And similarly the left. [The names of those] on the right is 'Adomatz, 'Asumat, Darmanat, Kavta...,...ramon, and [those] of the left are Yeshnayan, Baznayan, Hatzmat, 'Ahuz, Vtahamum. From the hands you count onwards. Therefore [God] is called 'the great, mighty, and awesome God,' as it is said: 'For GOD your God is God, [and] ruler of rulers, the trustworthy God, who keeps the covenant and love with those who love [God] and keep the divine commandments for a thousand generations' (Deuteronomy 7:9).

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(Ibid.) "He visits the sins of the fathers upon the children (for the third and the fourth generations"): when they (the generations) are consecutive. How so? An evildoer, the son of an evildoer, the son of an evildoer; a renegade, the son of a renegade, the son of a renegade. When Moses heard this, he bowed to the ground and prostrated himself, saying, G d forbid, there is no evildoer, the son of an evildoer, the son of an evildoer in Israel! If G d's measure for punishment is four generations, is his measure for good also four generations? It is, therefore, written (6) "for thousands." From "thousands" I would understand the minimum of "thousands" — two. It is, therefore, written (Devarim 7:9) "for a thousand generation" — without limit and without number.

We are taught R. Maier says, "It is said concerning Job, (Job. 1, 1) Fearing the Lord, and it is also said concerning Abraham, (Gen. 22, 12) Thou fearest God, just as the fearing of God mentioned concerning Abraham, was out of love, so also does the fearing of God mentioned in connection with Job mean out of love." But concerning Abraham himself how do we know that it was out of love? It is written (Is. 41, 8) The seed of Abraham My friend. What is the difference between one who serves God out of love, and one who serves Him out of fear [of punishment?] The difference is as mentioned in the following Baraitha: R. Simon b. Elazar says: "It is much more important that one serves God out of love than out of fear, for the rewards of the latter will endure for a thousand generations, while the reward of the former will endure for two thousand generations; it is written here, (Ex. 20, 6) And showing mercy unto the thousands of generations of them that love Me, and it is written, (Dent. 7, 9) That keep His commandments to the thousandth generation." Why, in the latter case, is it also mentioned who keepest the kindness and covenant of those who love Him and keep His commandments unto thousand generations? The reward of thousand generations, refers to the word next to it. There were two disciples who were standing before Raba, one said: "It was recited to me in my dream, (Ps. 31, 20), O how great is Thy goodness which Thou hast treasured up, with those that fear Thee." And the other one said it was recited to me in my dream, (Ib., ib. 12) And will rejoice all that put their trust in Thee. Forever will they shout for joy, etc." Raba then said to them: "Both of you are perfectly righteous; however, one of you is so out of love and the other out of fear [of punishment]."

They said that He is merciful, but He is more than merely merciful, For the Lord thy God is a merciful God (Deut. 4:31); the Lord is full of compassion and gracious (Ps. 103:8); The Lord is good to all (ibid. 145:9); To the Lord our God belong compassion and forgiveness (Dan. 9:9). They said that He is a true judge (but He is more than a judge), for the Judgment is God’s (Deut. 1:17); God standeth in the congregation of God; in the midst of the judges He judgeth (Ps. 82:1). It says also: The Rock, His work is perfect; for all His ways are justice (ibid. 32:4). They said: He is faithful, yet He is more than simply faithful: The faithful God (ibid. 7:9); A God of faithfulness (ibid. 32:4). They said He is praiseworthy, but He is more than merely praiseworthy, as it is said: For who in the skies can be compared unto the Lord? (Ps. 89:7). It also says: A God dreaded in the council of the holy ones (Ps. 98:8); O Lord God of hosts, who is a mighty one like unto thee, O Lord? (ibid., v. 9); O Lord God of hosts, who is like unto thee among the gods, O Lord? (ibid. 86:8). It says likewise: My beloved is white and ruddy, His head is as the most fine gold. His hands are as rods of gold. His legs are as pillars of marble (Song 5:15).