Midras Ulangan 15:2: Vayikra Rabbah, Bereshit Rabbati, Sifra & Sifrei Devarim

“He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1).
“He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking?¹The term malakhim most commonly refers to angels, God’s supernal emissaries, but can also refer to human beings. If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries.²Because most human beings do not live up to God’s expectations, the verse does not state “Bless the Lord, all His emissaries.” It leaves out the word “all,” as God does not want the blessings of the wicked (Etz Yosef).
Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses? Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas? Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him?“a man of God came to me, and his appearance was like the appearance of an angel of God” (Judges 13:6). She thought that he was a prophet, but he was none other than an angel. Rabbi Yoḥanan said: By their very nature the prophets are called malakhim.³The word malakh literally means emissary, and the role of a prophet is to present God’s word to the people (Rabbi David Luria). That is what is written: “Haggai, the malakh of the Lord, on mission from the Lord, said” (Haggai 1:13). Perforce, you learn that by their very nature, the prophets are called malakhim.
“Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking? Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent. Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year. “Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).⁴They undertook to perform God’s commands before even hearing what they were. This took great spiritual strength.
“Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.”

(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.

6) (Vayikra 25:13) "In the year of this Yovel you shall return a man to his possession." "This" (i.e., Yovel) grants bondsmen their freedom, but not shevi'ith. (For without this verse) it would follow otherwise, a fortiori, viz.: If Yovel, which does not release money (i.e., debts), releases bondsmen, then shevi'ith, which does release money, how much more so should it release bondsmen! It must, therefore, be written "In the year of this Yovel, etc." — This (Yovel) releases bondsmen, but not shevi'ith. — But let it follow a fortiori that Yovel releases money, viz.: If shevi'ith, which does not release bondsmen, releases money, then Yovel, which does release bondsmen, how much more so should it release money! It is, therefore, written (Devarim 15:2): "And this is the word of the shemitah, every creditor shall release, etc." — Shevi'ith releases money, but Yovel does not release money. "you shall return a man to his possession": to include a field dedicated to the sanctuary, which was redeemed by his son, as returning to his father on Yovel.