Midrash su Isaia 28:16

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)." Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel." Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones. As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)." And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."