Midras Ulangan 13:2: Shir HaShirim Rabbah, Ein Yaakov (Glick Edition), Bamidbar Rabbah & Midrash Tanchuma Buber

Another matter, “as your love [dodekha] is better than wine”; matters of Torah are similar to each other, they are companions to one another, they are close to each other, just as you say: “Or his uncle [dodo] or his cousin” (Leviticus 25:49).¹²⁶Just as the term dod indicates a familial relationship, that of an uncle (dodo, his dod, means his uncle), the term dodekha, “your dod,” in the verse, indicates a close relationship. This is interpreted as referring to matters of Torah, which are close to each other in the sense that one passage sheds light on another. “However, a spring, or cistern, a gathering of water, [shall be pure]” (Leviticus 11:36), [yet] render food susceptible to impurity, as it is stated: “But if water shall be placed on a seed […it shall be unclean for you]” (Leviticus 11:38).¹²⁷This verse teaches the law that food items become susceptible to impurity only if they have already come into contact with water or another liquid. One might have thought that a pool of water that can render an impure item pure, such as those mentioned in verse 36, would not render food items susceptible to impurity. The juxtaposition of the verses teaches that the water referred to in verse 38 includes even the types of water in verse 36, and although these pools of water can render an impure item pure, they also render food items susceptible to impurity. This is an example of how one verse can shed light on another.
Shimon bar Abba [said] in the name of Rabbi Yoḥanan: The words of the scribes¹²⁸The Oral Law transmitted by the Sages, as well as rabbinic ordinancs. are as dear as matters of Torah. What is the reason? “Your palate is like fine wine” (Song of Songs 7:10).¹²⁹The palate represents that which is stated by the Sages, while wine represents what emerges directly from the grape, a metaphor for the written Torah. The scholars [said] in the name of Rabbi Yoḥanan: The words of the scribes are dearer than matters of Torah, as it is stated: “Your palate is like fine wine.”
One who says there are no phylacteries, which contradicts matters of Torah, is exempt;¹³⁰One who denies the existence of the commandment to don phylacteries does not assume the status of a rebellious elder, as one who disputes matters written explicitly in the Torah is not considered an elder. [one who says they have] five compartments, which adds to the words of the scribes, is liable.¹³¹The head phylactery has four compartments, each with a small scroll upon which a passage from the Torah is written. This is part of the Oral Law given to Moses at Sinai. An elder who claims there are five compartments would attain the status of a rebellious elder, who is executed (see Deuteronomy 17:12). Thus, one who contravenes matters transmitted by the Sages is punished more severely than one who contradicts the Written Torah.
Rabbi Abba bar Kahana in the name of Rabbi Yehuda ben Pazi derived it from this:¹³²From the following statement, which is from the Mishna (Berakhot 1:3). Rabbi Tarfon said: I was [once] coming on the road and I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. I endangered myself due to armed robbers.¹³³Rabbi Tarfon endangered himself by stopping his travels in order to recite Shema in a reclining position, as required by Beit Shammai for the evening Shema. The Sages responded to him that he deserved to lose his life for violating the opinion of Beit Hillel, which does not require reclining for Shema. You see, had he refrained from reciting it, he would have merely violated a positive command. Now that he recited it, he is liable to lose his life; that is: The words of the scribes are dearer than matters of Torah.
Rabbi Ḥanina son of Rabbi Ada said in the name of Rabbi Tanḥum bar Aḥa: They are more stringent than matters of Torah and prophecy; it is written: “Do not preach, they preach” (Micah 2:6). This is analogous to a king who sent his officials to the provinces. Regarding one, he wrote: If he shows you my seal and my insignia, trust him, but if not, do not trust him. Regarding the other one, he wrote: Even if he does not show you my seal and my insignia, trust him. So too, regarding prophecy, it is written: “If a prophet will arise in your midst” (Deuteronomy 13:2).¹³⁴It is only when the truth of his prophecy is proven that the people are commanded to obey him. Regarding words of the scribes, it is written: “On the basis of the Torah that they will instruct you” (Deuteronomy 17:11); “that the Torah will instruct you” is not written here, but rather, “that they will instruct you.” “And the judgment that they will say to you, [you shall do;] you shall not deviate from the matter that they will tell you, right or left” (Deuteronomy 17:11) – [if they tell you that] the right is the right and the left is the left, heed them; and even if they tell you that the right is the left and that the left is the right.

(Fol. 13b) Our Rabbis were taught: If it happened that he, his teacher and his father were in captivity [and he was able to redeem only one] he himself has the preference over the teacher, and his teacher has the preference over his father. His mother, however, has the preference over all. A sage has the preference over a king of Israel, for if a sage dies, we have no equal to him, but if a king dies all Israel is fit for the throne. A king has the preference over a High-priest, as it is said (I Kings 1, 33) Take with you the servants of your lord. A High-priest has the preference over a prophet, as it is said (Ib.) And let Zadok the priest with Nathan the prophet, hence the priest precedes the prophet, and there is another passage (Zech. 3, 8) Hear now, O Joshua the High-priest, thou and thy fellows, etc. One might say that they were ignorants therefore the priest precedes them. The verse therefore says (Ib.) For they are men that are a sign (Mofeth). The word Mofeth is applied to prophecy, as it is said (Deut. 13, 2) And he gives thee a sign (Mofeth) or a wonder.

“Take a census of the sons of Gershon as well, by their patrilineal house, by their families” (Numbers 4:22).
“Take a census of the sons of Gershon,” that is what is written: “It is more precious than pearls, and all the objects of your desire do not equal it” (Proverbs 3:15). We learned there, a Sage takes precedence over a king of Israel: If a Sage dies, we have no one like him; if a king of Israel dies, all of Israel is fit for kingship. A king takes precedence over a High Priest, as it is stated: “The king said to them: Take with you the servants of your lord, [mount Solomon my son upon my mule, and take him down to Giḥon. Tzadok the priest and Natan the prophet shall anoint him there as king over Israel]” (I Kings 1:33–34).¹The verse refers to the king as the lord of Tzadok, the High Priest. A High Priest takes precedence over a prophet, as it is stated: “Tzadok the priest and Natan the prophet shall anoint him there as king over Israel” (I Kings 1:34); Tzadok is before Natan.²Tosefta Horayot 2:8. Rabbi Huna said in the name of Rabbi Ḥanina: A prophet folds his arms and legs and sits before the priest, what is the source? It is written: “Hear now, Yehoshua the High Priest, [you and your colleagues who sit before you]” (Zechariah 3:8). Could it be that they were lay people? The verse states: “As they are men of distinction [mofet]” (Zechariah 3:8), and mofet is nothing other than prophecy, as it is stated: “And he will provide you with a sign or a wonder [mofet]” (Deuteronomy 13:2). A High Priest who was anointed with anointing oil takes precedence over one who was appointed with multiple vestments.³A High Priest could be appointed in two ways. He could be anointed with anointing oil, or he could enter his position by wearing the vestments of the High Priest. Since the High Priest has eight vestments and a regular priest has four vestments, the High Priest appointed by means of wearing the eight vestments is called "the High Priest of multiple vestments." A prophet takes precedence over the priest anointed for war. The priest anointed for war takes precedence over the deputy of the High Priest. The deputy takes precedence over the head of the priestly watch. The head of the priestly watch takes precedence over the head of the patrilineal house. The head of the patrilineal house takes precedence over the overseer. The overseer takes precedence over the treasurer. The treasurer takes precedence over the common priest. The common priest takes precedence over the Levite. The Levite takes precedence over the Israelite. The Israelite takes precedence over the mamzer, the mamzer over the Givonite, the Givonite over the proselyte, the proselyte over the liberated slave. When? It is when they are all equal. However, if the mamzer is a Torah scholar, he takes precedence over a High Priest who is an ignoramus, as it is stated: “It is more precious than pearls.”⁴Tosefta, Horayot 2:8. They thought to say: To redeem, to sustain, and to clothe [he takes precedence], but for seating, no. Rabbi Avin said: Even for seating. What is the source? “It is more precious than pearls [mipeninim]” – even than the one who enters the innermost sanctum [lifnai velifnim].
Another matter, “it is more precious than pearls,” it is speaking of Kehat and Gershon. Even though Gershon is the firstborn, and we have found everywhere that the verse has accorded honor to the firstborn, because Kehat bore the Ark inside, which was the Torah, the verse gave him precedence over Gershon, as first it said: “Take a census of the sons of Kehat” (Numbers 4:2) and then it says: “Take a census of the sons of Gershon…” (Numbers 4:22). That is, “it is more precious than pearls [mipeninim],” than the firstborn who emerged first. Peninim is nothing other than first, just as it says: “This was formerly [lefanim] in Israel” (Ruth 4:7).