But Jewish tradition, in its beautiful and often poetic way, offers a compelling answer: the people of Israel. to a fascinating passage from Bereshit Rabbah, a collection of rabbinic interpretations of the Book of Genesis. Here, Rabbi Berekhya opens with a verse from the Song of Songs (7:1): “Return, return, the Shulamite; return, return, and we will gaze upon you.” But what does this seemingly romantic verse have to do with the fate of the world?
Rabbi Berekhya interprets the four-fold "return" as a reference to the four kingdoms into which Israel entered and, crucially, from which they emerged whole. "The Shulamite," he says, represents a nation imbued with the peace – the shalom – of God. It’s a peace that travels with them, from tent to tent, a constant presence.
But it gets even more profound. This "Shulamite," this nation of Israel, is the recipient of peace instilled by the priests every day. Remember the priestly blessing? "They shall place My name [upon the children of Israel]," Numbers 6:27 tells us, "and [I] will grant you peace" (Numbers 6:26). They are a people in whose midst the very Source of peace dwells, as Exodus 25:8 says: "They shall craft for Me a Sanctuary, and I will dwell in their midst." And ultimately, this is a nation into which God is destined to instill peace, fulfilling the promise in Leviticus 26:6: "I will grant peace in the Land." That peace, Isaiah 66:12 tells us, will be like a river, flowing directly towards them.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥana, citing Rabbi Idi, take it a step further. They suggest that Israel actually made peace between God and the world. Can you imagine? That were it not for them, God might have destroyed everything!
Rav Huna, in the name of Rav Aḥa, draws on Psalms 75:4: “The earth and all its inhabitants melted away.” He connects this to Exodus 15:15: “All the inhabitants of Canaan have melted away.” But then, "I set firm its pillars, Selah" (Psalms 75:4). Rav Huna explains that God “set firm” the world once Israel accepted "I am the Lord your God" (Exodus 20:2). The world, he says, was filled with joy – venitbasem – or, in another reading, venitbases, the world was firmed.
Rabbi Elazar ben Maron adds that this nation preserves – meshalema – the stability of the world, both in this world and in the World to Come. Finally, Rabbi Levi offers a beautiful summation: all the good that comes into the world comes only due to Israel's merit. Rains fall, dews fall, all because of them, as it says: "And may God give you from the dew of the heavens" – to you, due to your merit, and the matter is dependent upon you.
So, what does it all mean? Are we, the Jewish people, solely responsible for holding up the world? Perhaps not in a literal, physical sense. But this passage suggests a powerful idea: that our commitment to ethical living, to embodying God's presence in the world, to striving for peace – that this is what truly sustains creation. It’s a weighty responsibility, but also an incredible privilege. It's a reminder that even in the face of chaos and uncertainty, we have the power to be a force for stability, for peace, and for good. And maybe, just maybe, that’s enough to keep the world from falling apart.