Midras Mazmur 91:10: Pesikta DeRav Kahana, Ein Yaakov (Glick Edition), Pesikta Rabbati & Bamidbar Rabbah

Another interpretation: "On the day that Moses completed (kalot)." It is written as kalat (see above) -- [meaning] "on the day that the bride (kalah) entered the wedding canopy." Rabbi Elazar and Rabbi Shmuel bar Nachmani: Rabbi Elazar says, "On the day that Moses completed [establishing (l'kayem)]" -- [meaning] "on the day that his "settings up" (kimotav) stopped (kalu). It was taught that each and every day, Moses erected the Tabernacle, and on each and every morning, he sacrificed offerings upon it and dismantled it, but on the eighth day he erected it but did not dismantle it. Said Rabbi Zeira, from here [we learn] the setting up (kama) at night disqualifies it for service during the day. Rabbi Shmuel bar Nachmani says, even on the eight day he erected it and dismantled it. From where are these "dismantlings" derived? From that which Rabbi Zeira said, "On the day that Moses completed" -- on the day that his settings up stopped.
Rabbi Elazar and Rabbi Yochanan: Rabbi Elazar said, "On the day that Moses completed" -- on the day that the demons were eradicated (kalu) from the world. And what is the meaning of "no harm will befall you, no disease touch your tent" (Ps. 91:10, JPS tr.) -- from the moment that the demons were eradicated from the world (i.e., from that point on, "no harm will befall you, etc."). Said Rabbi Yochanan, why should I learn this from a different place (i.e., the quoted passage from Psalms), when we can learn it from its [original] place -- "Hashem will bless you and He will protect you" (Num. 6:24) -- and He will protect you from the demons.
Rabbi Yochanan and Rabbi Shimon ben Lakish: Rabbi Yochanan said, "On the day that Moses completed" -- on the day that enmity was eradicated (kalat) from the world. For before the Tabernacle had been established, there was enmity, and jealousy, and strife, and quarrel, and division in the world; but once the Tabernacle was established, it emplaced love, and endearment, and neighborliness, and righteousness, and peace in the world. And that is the meaning of, "I will hear what God [the Lord] will speak of; [for He will speak of peace to His people, His pious ones, and they will not return to folly] (Ps. 85:9). Said Reish Lakish, why should I learn this from a different place, when we can learn it from its [original] place -- "and may He grant you peace" (Num. 6:26).
"Establishing the Tabernacle" (Num. 7:1) -- Rabbi Yehoshua in the name of Rabbi Shimon ben Yochai: "Establishing the Tabernacle (i.e., without the word et)" is not written here; rather, "establishing et the Tabernacle."^*According to the rules of exposition, the inclusion of the (untranslatable) "et" must come to include something in addition to what is plainly stated in the text. What was established along with it? The world was established along with it. Before the Tabernacle was established, the world was wobbling; once the Tabernacle was established, the world had a solid base.

(Ib. b.) Our Rabbis were taught: The orchestra of the thanks-offering consisted of violins, fifes, trumpets on every corner as well as on every elevated stone in Jerusalem and used to play (Ps. 30, 2) I will extol Thee, O Lord, for Thou hast lifted me, etc., and also (Ib. 91). Some call this later song Pegaim (destroyers) and some call this Negaim (plagues), because of the verse (Ib. 10) in which it reads, Nor shall any plague, etc.; others call it Pegaim, because of the verse (Ib. 1) There shall fall at thy side a thousand. They used to sing this song from verse one to ten inclusive, and also the whole of the third chapter of Psalms. R. Joshua b. Levi would say all the above mentioned verses before going to bed. How could he have done so. Has not R. Joshua b. Levi said that it is prohibited to cure one's self with [quoting] verses of the Torah? Protecting is different. Since he prohibited we must assume that it was in a case of a wound, if so then there is more than a prohibitory law; for we are taught that if one cures a wound by whispering, he has no share in the future world. Said R. Jochanan: "The latter refers to one who spits and then whispers, because the Heavenly name must not be mentioned on such an occasion." We are taught: One verse says (Num. 9, 13) He hath defiled the tabernacle of the Lord, and again it says further (20) Because he hath defiled the sanctuary of the Lord, etc. (Fol. 16b) R. Elazar says: Since the verse mentions the sanctuary, why should it mention the tabernacle, and if the verse mentions the tabernacle, why mention the sanctuary? The answer is: If only the tabernacle were mentioned, it could be accounted for by the fact that its being annointed with the holy oil, which was not the case with the temple, and therefore no liability is attached to defilement of the latter; on the other hand, if only the temple were mentioned, the reason might be given that it was sanctified once and forever, therefore the command which was not the case with the tabernacle; hence, the necessity of mentioning both the tabernacle and the sanctuary."

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)