And one powerful image used to describe this cycle is the idea of a "cup of terror."

The Midrash, specifically Bereshit Rabbah, a collection of rabbinic teachings on the Book of Genesis, offers a startling vision of the future. Rabbi Tanhum, quoting Rabbi Yehoshua ben Levi, says that in the time to come, God will make the nations drink from this cup of terror. But where does this terror originate? From the very place where justice, or hadin, emerges.

To understand this, the Midrash takes us back to the Garden of Eden, to the very beginning. "A river emerged from Eden to water the garden; and from there it parted…" (Genesis 2:10). Now, you might expect it to say, "and became four rivers," right? But instead, the text says, "and became four rashim"—four "headwaters," which can also mean "rulers." And these four rashim, according to the Midrash, represent the four kingdoms that would eventually subjugate Israel: Babylon, Persia-Media, Greece, and Rome-Edom.

Let's break that down.

"The name of the one is Pishon," the Midrash says, referring to Babylon. And the connection? "Its horsemen come from afar [pashu]" (Habakkuk 1:8). Babylon, in its rise, "encircled the entire Land of Israel." But even in that dark time, the Midrash reminds us to "Have hope [hoḥili] in God, for I will yet thank Him" (Psalms 42:6). And what about the gold mentioned in connection with the river Pishon? That's the Torah, more precious "than quantities of fine gold" (Psalms 19:11). Moreover, "there is no Torah like the Torah of the Land of Israel, and no wisdom like the wisdom of the Land of Israel." The Midrash continues, listing Bible, Mishna, Talmud, Tosefta, and agadda as treasures found there.

Next comes the river Giḥon, representing Media. The Midrash connects this to Haman, who would decimate his people like a serpent: "Upon your belly [geḥonekha] you shall go" (Genesis 3:14).

Then there's Ḥidekel, or Tigris, which stands for Greece. The Midrash describes Greece as "quick [kala] and harsh [ḥada] in its edicts." They even demanded that Israel deny their connection to God. But Rav Huna points out that Greece, for all its power, borrowed from others. In three areas — legal system, script, and language — Greece surpasses the "Evil Empire" (Rome).

And speaking of empires, Rav Huna, quoting Rav Aḥa, makes a striking claim: All the kingdoms may be called after Ashur because they enrich themselves [mitasherot] through Israel. Rabbi Yosei bar Ḥanina adds that they may all be called after Nineveh because they adorn themselves [mitnaot] through Israel. And Rabbi Yosei bar Ḥalafta says they're all called after Egypt [Mitzrayim] because they distress [metzirot] Israel. It's a stark reminder of the complex relationship between Israel and the nations.

Finally, we arrive at the fourth river: Perat, the Euphrates, representing Edom. The Midrash offers a series of interpretations: Perat because it voided [hefera] the treaty between the brothers, Jacob and Esau. Remember that the Romans are considered descendants of Esau-Edom. Perat also brings fertility [para] and abundance due to Isaac's blessing to Esau (Genesis 27:39). But ultimately, Perat signifies retribution [lehipara]. "I alone have trodden the winepress [pura]…" (Isaiah 63:3), a passage referring to Edom's demise.

So, what are we left with? A powerful image of history flowing from a single source, branching out into different empires, each with its own character and its own relationship to Israel. And ultimately, a reminder that even in times of terror and oppression, there is hope for justice and redemption. The cup of terror is not the end of the story. It is merely a chapter in a much larger, ongoing narrative. And it all goes back to Eden. It all goes back to that river.