Midrash sa Mikas 4:1: Pesikta DeRav Kahana, Midrash Tehillim & Bereshit Rabbah

… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)

"For with You is the source of life; by Your light we see light." Rabbi Yochanan said, "There was a story of someone who was lighting a candle on Saturday night, but it kept going out. He said, 'Until when will I keep struggling with this? I will wait until the sun rises and then I will go out into the light of the sun.' So too, the Jewish people were enslaved in Egypt, but Moses and Aaron came and redeemed them. They were enslaved again in Babylon, but Hananiah, Mishael, and Azariah came and redeemed them. They were enslaved again by Greece, but were redeemed by Mattathias the Hasmonean and his sons. And they were enslaved again by Rome, and they said, 'We have already struggled enough, we will not seek flesh and blood to help us, but only the Holy One, blessed be He.' As it says, 'O Hashem, shine Your light upon us.' Rabbi Shimon ben Lakish said, 'The Holy One, blessed be He, says to Israel, 'Do you want to count yourselves among the nations in this world?' They said before Him, 'Master of the Universe, let not my heart be drawn to any evil thing.' Why? Because they are like those who play with evil. Even in their pleasant gifts we do not seek. As it says, 'I will not pour out their drink offerings of blood.' But what do we desire? 'For with You is the source of life; by Your light we see light.'" Rabbi Oshaya said in the name of Rabbi Pinchas, "In the future, Jerusalem will become a metropolis for all the nations to come." As it says, 'And the nations will walk by its light.' Rabbi Shmuel bar Nachmani said, "While Israel serves in this world, they are servants of the sun and the moon. But in the future, they will not need them, as it says, 'And the sun will no longer be your light by day.' And who will give them light? The Holy One, blessed be He. As it says, 'And Hashem will be your everlasting light.' Rabbi Pinchas said in the name of Rabbi Reuven: "The Holy One, blessed be He, will bring the Beit Hamikdash to Tavor and Carmel, and He will give Jerusalem the lead. As it is said: 'And the mount of the house of the LORD shall be established on the top of the mountains' (Micah 4:1)." Rabbi Yehuda said further: "Moreover, they are destined to sing hymns of praise to God, as it says: 'And the city of God shall be established in joyous song' (Psalms 87:3)."...

“Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father” (Genesis 49:1–2).
“Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land.
Another matter: “The lot is cast in the bosom” – this is the lot of the tribes.³Their destiny as expressed in the blessings they received from Jacob. “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him.
“Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons.⁴He invited Him [zimno] to share in his joy over the fact that all his sons had remained righteous (Matnot Kehuna). Alternatively, he asked God to be always available [mezuman] to come to his sons’ aid (Etz Yosef). Rabbi Avun said: He appointed Him steward for his sons.
“He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin.
Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]” (Ezekiel 37:16) – it is written “his companion”⁵The term “his companions [ḥaverav]” is written without a vav, which would ordinarily be read “his companion [ḥavero],” even though in this instance it is traditionally pronounced in the plural, ḥaverav. – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22).
“[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him.
Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.”
“Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3).
“Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him.⁶He began with, “I will tell you what will befall you at the end of days,” and continued with, “Reuben you are my firstborn,” which does not pertain to the end of days. This shows that the events of the end of days were concealed from Jacob so that he would not reveal them. This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king.⁷He saw from the king’s expression that he did not want him to reveal the secrets. He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6).⁸Just as the congregation of Koraḥ was ostracized until Hannah prayed on their behalf, so too, Reuben was ostracized until Moses restored him. Some commentaries write that this passage should not appear here, and belongs instead at the end of section 4 (see, e.g., Matnot Kehuna).