Midrash su Isaia 66:12

“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1)
“Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).¹God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2).
Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12).
Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.²God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).

Alternatively, "proclaim peace unto it" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if one has an enemy and wonders what to do to the enemy. What does one do? One goes and honors another greater than the enemy so that as to do evil to the enemy. But the Holy One of Blessing is not like that, rather all the idol worshipers anger God, and they sleep and all the souls rise up to him. From where do we know this? As it says, "He in Whose hand is the spirit of all life" (Job 12:10). And in the morning God returns to each and every one their soul. From where do we know this? As it says "He gives breath to the people upon it" (Isaiah 42:5). Alternatively: A human of flesh and blood, if one's friend does evil to them, it does not leave their heart for ever. But the Holy One of Blessing is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says "You shall not abhor an Egyptian for you were a stranger in his land" (Deut.23:8), but rather pursue peace as it is written "seek peace and pursue it". (Psalms 34:15) Another interpretation: what is "seek peace and pursue it"? A story about Rabbi Meir: he was sitting and teaching, etc, that woman went home and it was Friday evening, and she discovered that her [Shabbat] light had gone out and her husband asked her: 'where were you, out this late?' and she answered: 'I was listening to Rabbi Meir expound on Torah.' And that man was a nincompoop, and told her: 'the only way you are getting into my house is if you spit on the face of Rabbi Meir'. And he expelled her from the house. Eliahu Hanavi, may he be mentioned for good, revealed all this to Rabbi Meir, and said to him: 'it was because of you that this woman was expelled from her house.' And Eliahu Hanavi, may he be mentioned for good, informed him of all the drama. What did Rabbi Meir do?He went and sat in the big Beit Midrash, and that woman came to pray and he saw her, and pretended to be blinking [with discomfort], and said in a loud voice: 'who here knows an incantation over the eye? And she said: I know. And she spit on his face. He said to her: now go and tell your husband: I did spit on Rabbi Meir's face, he said: go back to your husband. See! How great is the power of peace. Another word: Rabbi Akiva said: know how great is the power of peace! The Holy One of Blessing said that when a man feels jealous towards his wife the very Holy Name of God which is written in sanctity is to be erased in water, in order to send [a bomb of] peace between a sotah and her husband. Resh Lakish said: so great is peace that Scripture said lying words in order to set peace between Yosef and his brothers. At the time of their father's death they were afraid that he would take revenge upon them, and what did they say "your father commanded before his death to say: such you will say to Yosef [please forgive your brothers' offense and guilt] (Gen. 50:16-17) and we do not find such a command from Yaakov our father, rather, scripture said lying words because of the ways of peace. Another interpretation: Beloved is peace, that the Holy One of Blessing gave it to Tzion, as it says: "Ask for the peace of Jerusalem" (Ps. 122:6). Another interpretation: So beloved is peace, that the Holy One of Blessing gave it to the heaven, as it says: "The Maker of Peace on His heights / oseh shalom bimromav" (Job 25:2). Alternatively: So beloved is peace, that the Holy One of Blessing gave it to near ones and far ones, as it says "Peace peace, to the far and to the near" (Isaiah 57:19). Alternatively: so beloved is peace, that the Holy One of Blessing did not give it to the wicked, as it says "There is no peace, said Ad-nai, for the wicked" (Isaiah 48:22). Alternatively: so beloved is peace, that the Holy One of Blessing gave it to Pinchas as his reward, as it says "Behold I give him my covenant of peace". (Numbers 25:12). Alternatively: So great is peace, that the Holy One of Blessing doesn't announce to Jerusalem that they will be redeemed except in peace, as it says "Announce peace..." (Isaiah 52:7). Alternatively: R. Levi said: so beloved is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: "Spread a sukah of peace", prayer closes in peace, the priestly blessing closes in peace "And He shall give to you peace". Alternatively: so beloved is peace, that the Holy One of Blessing only comforts Jerusalem with peace. From where do we know this? As it is written "Behold I will extend peace to her like a river" (Isaiah 66:12). David said, 'I asked to hear what the Holy One of Blessing says about Israel, and I heard that God busies Godself with their peace', as it says "I will hear what God Ad-nai will speak, God will speak peace to His people, and unto his followers" (Psalms 85:9). R. Shimon Ben Chalafta said: See how beloved peace is, when the Holy One of Blessing wanted to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says "Ad-nai will give strength to his people, Ad-nai will bless his people with peace" / Ad-nai oz l'amo yiten. (Psalms 29:11)

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come.²⁰Lev. R. 9:2; Rashi on Sanh. 43b. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them.²¹Numb. R. 11:17; cf. Gen. R. 38:6 It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace.²²yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do?²³Above, Exod. 1:2. They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens²⁴Gk.: kalamoi. were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’²⁵Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

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).

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

Also in the world to come, when the Holy One returns the Diaspora to Jerusalem, he shall return them in peace. Thus it is stated (in Ps. 122:6): PRAY FOR THE PEACE OF JERUSALEM. And so it says (in Is. 66:12): BEHOLD, I WILL EXTEND PEACE UNTO HER LIKE A RIVER.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)