Midras Mazmur 107:1: Bereshit Rabbah & Midrash Tehillim

That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one¹³Numbers 17:23. and mateh for that one;¹⁴Psalms 110:2. covenant of salt for this one,¹⁵Numbers 18:19. covenant of salt for that one;¹⁶II Chronicles 13:5. “this time”¹⁷Genesis 29:34. for this one and “this time”¹⁸Genesis 29:35. for that one; crown [nezer] for this one,¹⁹Leviticus 8:9. crown [nezer] for that one;²⁰II Kings 11:12. approach for this one²¹Exodus 28:1. and approach for that one;²²Jeremiah 30:21. pedigree for this one²³Numbers 3:1–-4. and pedigree for that one;²⁴Ruth 4:18–22. frontplate for this one²⁵Leviticus 8:9. and frontplate for that one.²⁶Psalms 132:18.
Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino]²⁷He has descendants who are in his likeness. See Maharsha Megillah 13b., like the person who says: ‘The sample of [einohi] fruit.’²⁸Somebody who wants to sell fruit shows a sample. The sample shows the quality of the entire stock. “And kings upon the throne” (Job 36:7)²⁹This is the end of the verse quoted above, but it is not part of the flow of this passage. – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah – “Judah recognized them, and said: She is more righteous than I”³⁰Hodaya can also mean to acknowledge. (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23).
Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20),³¹This stone on the breastpiece of the High Priest had the name of Benjamin inscribed on it. there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell. Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20).
“Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population.
“And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.

"Thank the Lord for He is good, for His kindness endures forever. Let those redeemed by the Lord speak out, those whom He has redeemed from distress. This is what the verse says (Isaiah 48:11): 'For My sake, for My sake I will act, for how can My name be profaned?' When the verse says 'For My sake,' it does not mean it just once, but twice 'For My sake, for My sake.' The Almighty says, 'I act only for the sake of My name, so that it will not be desecrated.' And why does it say 'For My sake, for My sake' twice? The Almighty says, 'I redeemed you from Egypt for the sake of My name, as it says (Psalms 106:8), "And He saved them for the sake of His name." And I will also redeem you in the future, just as I redeemed you in this world. This is also what it says (Ecclesiastes 1:9): 'What has been will be again.' This is why it says 'For My sake, for My sake' twice. And why does it say (Isaiah 48:11), 'I will not yield My glory to another'? Rabbi Huna the priest said in the name of Rabbi Avin, this is what Moses rebuked the Israelites for at the end of the forty years (Deuteronomy 9:4): 'You know full well that it was not because of your righteousness that the Lord your God gave you this good land to possess, for you are a stiff-necked people.' This shows that God acts only for the sake of His great name. This is why David said, 'For His name's sake, He turns to me.' Thank the Lord for He is good. Rabbi Berachiah said in the name of Rabbi Chelbo in the name of Rabbi Samuel, what does it mean when it says 'Let those redeemed by the Lord speak out'? It means the people of Israel. This is also what Isaiah explains (Isaiah 35:10): 'And the redeemed of the Lord shall return.' It does not say 'the redeemed of Elijah' or 'the redeemed of the Messiah,' but 'the redeemed of the Lord.'"

Another thing, praise the Lord for He is good, and gather them from the lands, wandering in the wilderness. This verse "He led them astray in the wilderness" [Psalm 107:4] is itself an expression of "He led them astray in the wilderness." Rabbi Yehuda said in the name of Rabbi Shalom, "What does it mean to say, 'On high, save us, O Lord our God'? Blessed be the Lord our God!" The Holy One, blessed be He, said, "Even though they went astray, I am their Redeemer, just as I did in the wilderness." [Isaiah 63:16] "Israel will be saved by the Lord, an everlasting salvation." [Isaiah 45:17] "Everlasting" refers to plural salvation's. And it says, "The Lord will save the tents of Judah," [Zechariah 12:7] "Wander in the wilderness," and they cried out to the Lord.