Midrash su I Cronache 14:78

Rabbi Shimon ben Yoḥai said: A good name is more beloved than the Ark of the Covenant, as the Ark of the Covenant went only three days, as it is stated: “And the Ark of the Covenant of the Lord traveled before them [three days’ journey to seek out a resting place for them]” (Numbers 10:33), and a good name goes from one end of the world to the other end. From where do we derive it? It is from David, as it is stated: “The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations” (I Chronicles 14:17). A good name is more beloved than priesthood and kingdom, as priesthood and kingdom lapsed, and a good name does not lapse.
The disciples of Rabbi Abba and Abba Tzidoni said in the name of Rabbi Shmuel bar Naḥman: The tribes are more beloved in their death than in their lifetimes, as during their lives, it was not stated: “Six of their names,” while after their deaths, it is stated: “Six of their names” (Exodus 28:10).¹⁰It was only after their deaths that remembrance of their names became a source of merit for their descendants.
Rabbi Yehuda said: Miriam and Yokheved were the midwives of the Israelites. As it is written: “The name of one was Shifra and the name of the second was Pu’a” (Exodus 1:15). Shifra, this is Yokheved, who would tend to [mishaperet] the children. Alternatively, it is because she procreated [shepara verava].¹¹She gave birth to Moses at the age of one hundred and thirty. Alternatively, it is because the Israelites procreated due to her. Alternatively, it is because they bettered [shiperu] [the Israelite women] with mitzvot and good deeds. Alternatively, Shifra [is the name given her] as praise [of her character], as it is stated: “With His breath the heavens were calmed [shifra]” (Job 26:13).
Pu’a, this is Miriam, as she would make a comforting sound [po’a] to the woman, and the child would emerge. Alternatively, Pu’a, as she would cry [po’a] and weep over her brother Moses who was cast into the Nile, as it is stated: “His sister stood at a distance” (Exodus 2:4). Alternatively, Pu’a, as she revealed [hofia] the actions of her brother.¹²She prophesied about him before he was born (Etz Yosef). Alternatively, as she stood boldly [pa’at] before Pharaoh and said to him: ‘Woe to you on the Day of Judgment.’
It is taught: A man is called by three names; one that his father and his mother called him, one that others called him, and one that he is called in the book of his lineage.¹³The book that the Holy One blessed be He wrote, which spans the time from Creation until the culmination of all the generations. One’s name in that book expresses the purpose for which one was created (Midrash HaMevo’ar).

“…who reigned from India to Kush, one hundred and twenty-seven provinces.” Rabbi Eliezer in the name of Rabbi Ḥanina: Are there not two hundred and fifty-two provinces in the world? David ruled over them all; that is what is written: “David’s renown went out to all the lands” (I Chronicles 14:17). Solomon ruled over them all; that is what is written: “Solomon ruled over all the kingdoms...” (I Kings 5:1). Aḥav ruled over them all; that is what is written: “As the Lord your God lives, there is no nation or kingdom [to where my lord did not send to seek you]” (I Kings 18:10). Does a person take an oath about a place that he does not rule? Additionally, from here: “He counted the young princes of the dominions, and they were two hundred and thirty-two…” (I Kings 20:15). Where were the rest?⁸Earlier it was said that there were two hundred and fifty-two provinces, and here there are representatives of only two hundred and thirty-two dominions. Rabbi Levi and the Rabbis: Rabbi Levi said: They ceased to exist in the famine during the days of Eliyahu. The Rabbis said that Ben Haddad came and took them. That is what is written: “Ben Haddad king of Aram gathered his entire army, and thirty-two kings were with him, and horses and chariots; he went and besieged Samaria, and waged war against it” (I Kings 20:1). We need twenty, and you say thirty-two? Rather, there were provinces that were intractable, and he would take two [young princes] from them as hostages in his charge.
Rabbi Berekhya and the Rabbis [related to the verse: “He pierced my kidneys with the contents of his quiver [benei ashpato]” (Lamentations 3:13)]. Rabbi Berekhya said: These were the captives [benei ukaifi] and the hostages [benei emuryai].⁹These were the “contents of his quiver,” with which God pierced Israel’s kidneys. The Rabbis said: Benei ukaifi – as they were subjugated with manacles [arkof], and benei emuryai – as they were substitutes [temurot] for their fathers. And so it says: “And the hostages [benei hataaruvot]” (II Kings 14:14), they were guarantees [me’uravot] for their fathers.
Nebuchadnezzar ruled over them all; that is what is written: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, [He has given into your hand and set your rule over them all]” (Daniel 2:38). Cyrus ruled over them all; that is what is written: “The Lord…has given me all the kingdoms of the earth” (Ezra 1:2). Darius ruled over them all; that is what is written: “Then King Darius wrote to all the peoples, [the nations, and the [speakers of different] languages that reside in the entire earth]” (Daniel 6:26). Aḥashverosh ruled over half of them. Why over half of them? Rabbi Huna in the name of Rabbi Aḥa and the Rabbis, Rabbi Huna in the name of Rabbi Aḥa: The Holy One blessed be He said to him: You divided my kingdom, as you said: “He is the God, who is in Jerusalem” (Ezra 1:3); by your life, I am going to divide your kingdom. The Rabbis say: The Holy One blessed be He said to him: You split My house, as you said: “Its height shall be sixty cubits¹⁰The height of the Sanctuary in Solomon’s Temple was one hundred and twenty cubits. and its width sixty cubits” (Ezra 6:3); by your life, I am going to split your kingdom.
Let it say one hundred and twenty-six, for what reason does the verse state “one hundred and twenty-seven provinces”? Rather, this is what the Holy One, blessed be He, said to him: You added one ascent [aliya]¹¹Aliya means both second floor and ascent. to My house from your own, as you said: “Any among you from His entire people, may his God be with him, and he may ascend” (Ezra 1:3); I, too, will provide you with an additional ascent from my own, so he added one province to the tally; that is what is written: “One hundred and twenty-seven provinces.”

(Fol. 44) R. Huna pointed out the following contradictions: It is written (I Chr. 14, 12) And they left their Gods there; and David gave commandments, and they were burnt with fire. And again there is a verse (II Sam. 5, 21) And David and his man took them away [and did not burn them?]. This is not difficult to explain: The former speaks prior to the arrival of Ithai, the Gethite; and the latter speaks of a time after the arrival of Ithai, the Gethite, as it is written in connection with a similar thing (II Sam. 12, 30) And he took the Crown of Malkam from off his head; and the weight thereof was a talent of gold, and in it were precious stones, and it was set on David's head. Now, how could he make use of the crown of an idol? Whereupon R. Nachman said: "It was Ithai, the Gethite, who had first provoked its idolatrous value." But see, how could David's head carry a crown of a talent? R. Juda in the name of Rab explains this figuratively to mean: The crown was worthy of adorning the head of David. However, R. Jose b. Chanina said: "The crown was kept in the air by the force of a magnet] and David was sitting beneath it, so that it looked as if he had it on]." But R. Elazar said: "David actually had the crown on his head, but it was not of a talent weight, but it consisted only of precious stones, which value amounted to that of a talent in gold." (Ps. 119, 56) This I have had, that I have kept Thy precepts. What does he mean by the word this? David said thus: "As a reward for observing Thy precepts, I have had this testimony (the crown)." What testimonial? Said R. Joshua b. Levi: "He placed it on the spot where the Tephilin are carried and it fitted him [thus proving his title to the crown]. But where did he then carry the Tephilin? Said R. Samuel b. Isaac: "There is sufficient space on the head to carry two Tephilin [hence he could carry both]." (II Kings 11, 12) And he brought forth the King's son, and put the crown upon him, and gave him the testimony. The crown is the princely diadem [but what is the meaning of] the testimony? Said R. Juda in the name of Rab: "This crown was a testimony in itself to the house of David; for it fitted only him to whom the kingdom belonged, but not one who was not fit to be king." (I Kings 1, 5) And adonyah, the son of Chaggith, exalted himself, saying, I shall be king. Said R. Juda in the name of Rab: "Adonyah imagined that the crown would fit him, but this was not the case." And he procured himself a chariot and horsemen and fifty men who ran before him. What kind of distinctive marks had the mentioned forerunners? We are taught in a Baraitha that their spleens were cut out, and the flesh was removed from their footsoles in order that they might run with greater speed.

...Just as a vine has large and small clusters and the large ones hang lower, so too the Jewish people: Whoever labors in Torah and is greater in Torah, seems lower than their fellow [due to their humility]...