Midrash su I Cronache 17:21

The Rabbis say: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother’ – that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his heart, as it is written: “Aaron will bear the names…[of the children of Israel…upon his heart]” (Exodus 28:29). The Holy One blessed be He said: ‘The names of the tribes are dearer to me than the anointing oil with which priests and kings are anointed.’
Rabbi Neḥemya said: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother; that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his two shoulders, as it is written: “Aaron shall bear their names before the Lord upon his two shoulders as a remembrance” (Exodus 28:12). “Six of their names [on one stone and the names of the six that remain on the other stone]” (Exodus 28:10). Rav Beivai said: Had they been missing one letter they would not have served their purpose. Rabbi Oshaya taught: Even one dot.
Rabbi Shimon ben Yoḥai taught: There are three crowns; the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of priesthood, Aaron merited it and took it. The crown of kingship, David merited it and took it. The crown of Torah is available for [all] generations. Anyone who acquires Torah it is as though he acquired [all] three of them. Anyone who did not acquire Torah, it is as though he did not acquire any of them.
Rabbi Bon said in the name of Rabbi Shmuel bar Naḥmani: We found that the Holy One blessed be He went a distance that takes five hundred years to traverse to make a name for Himself, as it is written: “[Who is like Your people, like Israel…] whom God went to redeem to Himself for a people and to make a name for Himself […nations and their gods]” (II Samuel 7:23). Rabbi Yosei HaGelili said: A nation and its gods.⁷He interprets the end of the verse to mean that God redeemed Israel despite the fact that there were idolaters among them who took their gods with them. Rabbi Akiva said to him: You have rendered the sacred profane. The Israelites said before the Holy One blessed be He: ‘You redeemed Yourself, as it were, as it is stated: “Whom You redeemed for Yourself from Egypt, nations and their God”’ (II Samuel 7:23).⁸According to Rabbi Yosei HaGelili, this would be translated as “their gods.” It is written: “Whom God went [halakh] [to redeem] for Himself [a people]” (I Chronicles 17:21), and later it says: “Whom God went [halekhu] [to redeem for Himself for a people]” (II Samuel 7:23). Halakh, this is the Holy One blessed be He; halekhu, this is Moses and Aaron.⁹The term halekhu is plural, and therefore the midrash interprets it as referring to Moses and Aaron. Thus, the verse means that Moses and Aaron were emissaries God sent to accomplish this objective.

R. Abin b. R. Ada, in the name of R. Isaac, said: "Whence do we learn that the Holy One, praised be He! lays Tephilin? It is said (Is. 62, 8.) Sworn hath the Lord by His right hand and by the arm of His strength. By His right hand, is meant the Torah, for it is said (Deu. 33, 2.) From His right hand, He gave a fiery law unto them; and by His strength, is meant Tephilin; as it is said (Ps. 29, 11.) The Lord will give strength unto His people. How do we know that the Tephilin are a strength to Israel? It is said (Deu. 28, 10.) And all the nations of the earth shall see, that Thou art called by the name of the Lord, and they shall be afraid of Thee; and we are also taught that R. Eliezer, the Great, says 'This (the above verse) means the Tephilin of the head.'' R. Nachman b. Isaac said to R. Chiya b. Abin: "What is written in the Tephilin of the Sovereign of the universe?" "It is written," he answered, "Who is like thy people Israel, the only nation." (I Chr. 17, 21.) "And does the Holy One, praised be He! praise himself with the glory of Israel?" "Yea, for it is written (Deu. 26, 17.) Thou hast this day acknowledged the Lord, etc., and the Lord hath acknowledged thee, this day, i.e., the Holy One, praised be He! said unto Israel 'You have made me the only object of love in the world — as it is written (Deu. 6, 4.) Hear, O Israel, the Lord our God, is one God; I will therefore make you the only object of love in the world — as it is written (I Chr. 17, 21.) And who is like thy people, Israel the only nation'" R. Acha, the son of Raba, said to R. Ashi: "You may be right concerning one section of the Tephilin, what about the remaining sections?" "In the remaining sections," [said R. Ashi] "are. For what great nation is there (Deu. 4, 7); And what great nation (Ib. ib.); Happy art thou, O Israel! (Ib. 33, 29); Or hath a God essayed, (Ib. 4, 34.) So that he may set thee, the highest (Ib. 26, 19)." "If so then there are more than four sections?" "But," [said he], "Or what great nation is there. And what great nation, both being practically [in meaning] alike, are one section; Happy art thou Israel, and For what part of a nation, are another section; Or hath a God essayed, is the third section; and So that He may set thee the highest, is the fourth section; and all these verses are written and [put together into one section which is] placed also in the Tephilin of the hand.

(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel." "a kingdom of Cohanim": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) "She is one, My dove, My perfect one, etc." R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim." Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall. "and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.