Midrash for Numbers 18:19

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

Why did the Shekhinah appear in the land of Egypt? To teach us that prior to the selection of the land of Israel, all lands merited the revelation of the Holy One, blessed be He, but that after the land of Israel was selected, all other lands were disqualified. Similarly, before Jerusalem was chosen, the entire territory of Israel merited the revelation of the Divine Word, but after Jerusalem was selected, the Divine Word forsook the remainder of the land. Likewise, before the Temple was designated, the city of Jerusalem was considered suitable for the words of the Shekhinah, but after the establishment of the Temple, it removed itself from the rest of Jerusalem, as it is written: For the Lord hath chosen Zion, He hath desired it for His habitation (Ps. 132:13). And it says also: That is My resting place forever; here will I dwell; for I have desired it (ibid., v. 14). Prior to the selection of Aaron, every Israelite merited priesthood, as it is said: It is an everlasting covenant of salt (Num. 18:19), but after he was selected the other Israelites were deemed unfit for priesthood, as it is said: And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood (ibid. 25:13). Before David was chosen, all Israelites were eligible for kingship, but after the selection of David, all Israelites lost the right of kingship, as it is said: Ye have nothing to do with us to build a house unto our God; but we ourselves together will build unto the Lord, the God of Israel (Ezra 4:3).

(Bamidbar 5:10) "And every man, his holy things, to him shall they be": What is the intent of this? Because it is written (Ibid. 18:19) "All the terumoth of the holy things which the children of Israel will separate for the L-rd have I given to you (Aaron) and to your sons, etc.", I might think that he (a Cohein) could forcibly seize them (the priestly gifts). It is, therefore, written "And every man, his holy things, to him shall they be" — He has the option of giving them to any Cohein he wishes. "And a man, his holy things, to him shall they be": If one measured out (terumah) for them (certain Cohanim) on the ground and others (later) joined them, I might think that I pronounce over him "Whatever a man gives to the Cohein, (in this instance the Cohein for whom he measured it out), to him (that Cohein) shall it be"; it is, therefore, written "And every man, his holy things, to him (the man) shall they be" (i.e., he retains the option of giving it to those who came later). I might then think that if he measured it out (for him) in a basket and others joined later, I still pronounce over him "And every man, his holy things, to him (the man) shall they be" (and he can give it to the later ones); it is, therefore, (for such a circumstance) written "Whatever a man gives to the Cohein, (in this instance, the first Cohein), to him (that Cohein) shall it be." R. Yossi says if one redeemed his (first-born) son within thirty days, and he (the son) died, I might think that I pronounce over him (the father) "Whatever a man gives to the Cohein to him (the Cohein) shall it be"; it is, therefore, written "And every man, his holy things, to him (the man) shall they be." (If he died) after thirty days, the money is not taken back from the Cohein, it being pronounced over the father "Whatever a man gives to the Cohein, to him (the Cohein) shall it be."