Midras Ulangan 33:9: Bamidbar Rabbah, Ein Yaakov (Glick Edition), Shir HaShirim Rabbah & Midrash Tanchuma

Another matter: “However, the tribe of Levi you shall not count” (Numbers 1:49) – why were they not counted with Israel? It is because the tribe of Levi was the palace guard. This is analogous to a king who had several legions, and he said to his chief of staff: Go count the legions, except for the legion that stands before me. That is why the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count]…among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them, as it is not in keeping with the king’s honor that his legion should be counted with the legions. That is why Israel was counted by itself and the tribe of Levi was counted by itself.
From where do you say that it is for that reason that He said it to him? It is because it is written thereafter: “And you, appoint the Levites over the Tabernacle of the Testimony…” (Numbers 1:50). When the Holy One blessed be He said to Moses: “However, the tribe of Levi you shall not count…” (Numbers 1:49), Moses grew afraid and said: Is there perhaps a disqualification in my tribe, due to which the Holy One blessed be He does not wish me to count them? The Holy One blessed be He said to Moses: I said so to you only to exclude them from the decree, so that they will not die with them. That is what is written: “And you shall not take a census of them [ve’et rosham lo tisa] among the children of Israel” (Numbers 1:49). Why? It is because the Levites are Mine: “The Levites shall be Mine” (Numbers 3:12, 45). As, anyone who draws Me near, I draw him near. They drew near to Me, as it is stated: “Moses…said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him” (Exodus 32:26). They drew Me near, and I draw them near: “The Levites shall be Mine.” Moreover, because they were found to be loyal to Me, as they observed my admonition: “You shall have no other gods…” (Exodus 20:3), therefore, they are worthy to be the trustees of My house. “And you, appoint the Levites [over the Tabernacle of the Testimony…and they shall encamp around the Tabernacle]” – likewise it says: “My eyes are on the faithful of the land; they will dwell with Me.” (Psalms 101:6).
You find that anyone who is put to the test regarding a matter,¹⁷And he passes the test. the Holy One blessed be He loves him forever. As, you find regarding Joshua that he was put to the test with Amalek, and he performed there in accordance with the Torah and the mitzva, as it is stated: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). The Omnipresent said to him: From your tribe, I will establish one who will exact retribution against Amalek forever: “From Ephraim came those who uprooted Amalek” (Judges 5:14). Saul, who was put to the test but did not properly fulfill his command, but rather: “Saul and the people spared [Agag…and all that was good, and would not utterly destroy them]” (I Samuel 15:9), He caused him to fall back [le’aḥorav], and his kingdom was taken from him: “After you [aḥarekha], Benjamin” (Judges 5:14).
This tribe, too, I put them to the test, and they were found observant, and they gave their lives for sanctification of My name, as it is stated: “Each man, place his sword upon his thigh…[and each slay his brother, each his neighbor, each his relative]. The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28); “Who said of his father, and of his mother: [I did not see him, and his brothers he did not recognize, and his children he did not know, because they observed Your saying, and Your covenant they upheld]” (Deuteronomy 33:9). Here, too, I will draw them near and make them My palace guard, and I entrust My sanctity and the function of My house to them. That is what is written: “And you, appoint the Levites [over the Tabernacle of the Testimony]” (Numbers 1:50). Why? It is because they are loyal to Me. During its dismantling and its erecting, too, I do not want others to dismantle it and erect it, only them. That is what is written: “And when the Tabernacle travels, [the Levites shall dismantle it, and when the Tabernacle encamps, the Levites shall erect it]” (Numbers 1:51). Is it possible that the mitzva is incumbent upon the Levites, but if an Israelite did so it is permitted? The verse stated: “And the stranger who approaches shall be put to death” (Numbers 1:51). Likewise it says: I hate doers of perversity” (Psalms 101:3) – this is Israel that strayed from after the Omnipresent and crafted the calf, and the Holy One blessed be He despised them from being His trustees.
Do not say that it was that Israel would not touch it [only] during the journeys, rather, also during the encampments, only the children of Levi would approach it. That is what is written: “The children of Israel shall encamp, each in his camp.… And the Levites shall encamp around the Tabernacle of the Testimony” (Numbers 1:52–53). Why do I caution them that Israel should distance themselves from the Tabernacle? It is so there would not be fury upon them, as they are unworthy to approach it. That is what is written: “And there will not be fury against the congregation of the children of Israel” (Numbers 1:53). But the Levites will protect it; that is what is written: “The Levites will protect the watch of the Tabernacle of the Testimony” (Numbers 1:53). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54) – as they distanced themselves from the Tabernacle and provided room for the Levites to encamp around the Tabernacle.

“The Lord spoke to Moses in the wilderness of Sinai, saying” (Numbers 3:14).
“In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world. How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10). That is, “God settles individuals in a house.”
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders. So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses. She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other. She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him. He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house. “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin].¹⁸This is a portmanteau of the words bekhi and shirot – weeping and singing.
Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul.
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people¹⁹This is an allusion to Avimelekh, the king. almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23). From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7). Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11).
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it? These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel.
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7). “He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women. “A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt. That is why it is stated: “He joyously [bakosharot] leads out prisoners.”
Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold. If you say Tishrei, there are rainy seasons.²⁰Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather. That is bakosharot.
Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23). They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot.
Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36). Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot.
Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery. So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot.
Another matter: By virtue of what merit did Israel depart from Egypt? Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5).
Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot,²¹In the feminine. the fair and upright.
Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9). That is, due to the upright who were in their midst, Israel departed from Egypt.
Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46). That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt.
By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed. Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting. But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).

R. Juda, in the name of Samuel, said: "The tribe of Levi did not worship idols [the golden calf], as it is said (Ex. 32, 26) And Moses stationed himself at the gate of the camp, and said: Whoever is on the Lord's side, let him come unto me. And there assembled themselves unto him, all the sons of Levi." Rabina was sitting and repeating this tradition, whereupon the children of R. Papa b. Abba raised the following objection: (Deut. 33, 9) [The tribe of Levi] which said [in the golden calf incident] of its father and its mother I have not seen Mm, [hence some of the tribe of Levi did worship the idol]. Rabina explained: "Father, refers to the maternal grandfather, who was of Israel; brother, refers to a half-brother of the mother; and children, to the daughter's children, whose father was an Israelite."