Midrash su Numeri 6:26

“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).

R. Jochanan said: "Repentance, is a great thing, for it tears (cancels) the [evil] decree against man; as it is said (Isa. 6, 10) Obdurate will remain the heart of this people, … nor hear with their ears, nor understand with their hearts, so that they repent and be healed." R. Papa asked Abayi: "Perhaps these last words have reference only to the time before the [evil] decree has been pronounced?" "It is written," replied the latter, "so that they repented and be healed. Which [is the state of a] thing [that] requires healing? I can only say that such on which judgment had already been pronounced." An objection was raised from the following Baraitha: He who repents during the interval [between New Year's Day and the Day of Atonement] is forgiven, but if he does not repent, even though he offered all the rams of Nebayoth (the best), he will not be forgiven. [Hence no judgment is canceled after it had been decreed.] This is not difficult to explain; the latter case refers to [the sins] of an individual, and the former refers to [those of] a community. An objection was raised from the following Baraitha: (Deut. 11, 12) The eyes of the Lord thy God are always upon it, from the beginning, etc. In some instances the purpose is good, and sometimes it is harmful. How can this be explained? For instance, if Israel on the New Year [when judgment is passed] were found to be grossly wicked, it was decreed as punishment that very little rain fall for them; nevertheless, they later repented. What could be done in such case? The quantity of rain cannot be increased since the decree had already been issued by the Holy One, praised be He! therefore, He causeth the rain to come down at the proper time, whenever it is necessary for the sole benefit of the earth. As for the purpose to do harm. Suppose Israel was found to be perfectly righteous on the New Year; then sufficient rain was decreed them; but if in the end, they sinned, what could be done in such instance? The rain cannot be diminished, since plentiful rain had bean decreed previously. The Holy One, praised be He! however, causeth the rain to come not in the proper season, or on land where rain is not necessary. Now, [according to your opinion that for a community a decree might be changed], then why not annul the former decree, and have the amount of rain increased to its necessary amount? This here case is different, because it is possible to get along with a little amount of rain. Come, listen, from the following (Ps. 107, 23-28) They that go down to the sea in ships, that do business in great waters, these saw the works of the Lord … for He commanded, and raised the stormy wind, … they reeled to and fro, and stagger like a drunken man, … then they cry unto the Lord in their trouble, and He brought them out of their distresses; oh, that men would praise the Lord for his goodness, etc. The Holy One, praised be He! here inserted words [to intimate limitations] like Achin or Rakin to indicate that if they cried [for mercy] before the decree was pronounced only then would they be answered; but if after [the decree], they are not answered. [Hence this statement contradicts the former?] Nay, for those on a ship are also considered as individuals. Come, listen. The proselyte Beluria asked Rabban Gamaliel: "It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee." R. Jose, the priest, attended her (Beluria) and said: "I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord." But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: "R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered." But R. Eliezer said: "Because one prayed before the decree was pronounced and the other after the decree was pronounced." R. Isaac said: "Prayer is helpful to man after, as well as before, the decree has been pronounced." And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever." Raba, however, said: "This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family if Jochanan.

Come, listen. The proselyte Beluria asked Rabban Gamaliel: "It is written in your Torah (Deut. 17) The Lord who forgiveth no persons and taketh no bribe; and it is also written (Num. 6, 26) May the Lord forgive thee." R. Jose, the priest, attended her (Beluria) and said: "I will tell thee a parable. To what may this [your question] be likened? Unto one [a borrower] who lent money from his neighbor, set a time for its repayment in the presence of the king, and swore by the king's life [to repay it on time]. The time arrived, but he did not pay; and he came to appease the king. Said the king to him: 'I can forgive you only the offence against me, but I cannot forgive you the offence against your neighbor; go and ask him to forgive you.' So also here; in the one place it refers to sins committed by a man against his associate, but in the other it refers to sins committed by a man against the Lord." But when R. Akiba came he explained (Fol. 18) that one passage refers to the time before judgment is rendered, and the other to the time after. [Hence after judgment is rendered no chance is left for reversal of sentence]. Here also refers to an individual judgment. However, as to the sentence pronounced against an individual, the Tanaim differ; for we are taught in a Baraitha: "R. Meir used to say, of two men who fall sick of the same illness, or two who enter a tribunal [for judgment] on similar charges, one may recover, the other may not; one may be acquitted, the other may be condemned. Why should one recover and the other not; and why should one be acquitted but the other condemned? Because the one prayed and was answered, and the other prayed but was not answered. Why should one be answered while the other is not? The one prayed devoutly and was answered, the other did not pray devoutly and therefore was not answered." But R. Eliezer said: "Because one prayed before the decree was pronounced and the other after the decree was pronounced." R. Isaac said: "Prayer is helpful to man after, as well as before, the decree has been pronounced." And an evil decree pronounced against a congregation you say, is subject to canceling [through prayer]? Behold, it is written (Jer. 4, 14) O Jerusalem, wash thine heart from wickedness, etc.; and it is also written (Ib 2, 22) For though thou wash thee with nitre, and take thee much soap, yet would the stain of thine iniquity remain before Me. Shall we not say in the one case it means before, and in the other after the sentence has been pronounced? Nay, both refer [to the time] after the decree has been pronounced. There is no contradiction, for in the latter case it refers to a sentence pronounced with an oath, and in the former case it refers to a sentence pronounced without an oath. As R. Samuel b. Ami, and according to others R. Samuel b. Nachmen, said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not he expiated with sacrifice nor offering for ever." Raba, however, said: "This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be"; and Abayi said: With sacrifice and offering it cannot be expiated, but by [the study of] the Law, and by deeds of loving kindness, it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abayi, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age? Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family if Jochanan.