Midrash su Levitico 9:24

Said Rabbi Shmuel bar Ami - from the beginning of Creation the Holy One of Blessing desired to have partnership with the beings in the lower realm. How can you say this? If it was just a question of the accounting [of days] it only needed to say "one, two, three" OR "first, second, third" - this is indeed surprising, since [the account of creation beginning with] one and then second and third. When did the Holy One of Blessing solve this? In the setting up of the Mishkan, as it says: "And the gifter, on the first day, his offering" - this is the first of the creation of the world. Said the Holy One of Blessing: it is as if on that day I created My world. It is taught: twelve tiaras [measures of beauty] that day received - it was first for the creation of the world, first for kings, first for princes, first for the kohanim, first for the Shechinah, as it says (Ex. 25:8) 'And they shall make Me a sanctuary", first for blessing, first for worship, first for forbidden animals, first for laws of slaughtering on the north, first for lowering of fire, as it is said (Lev. 9:24): 'And a fire came forth from God etc'

5) R. Elazar says (Shemoth 29:43): "Venoadeti there (in the ohel moed) for the children of Israel, and it will be sanctified with My glory" — I am destined to be met (va'ad [from "venoadeti"]) with them (in the ohel moed) and to be exalted by them. When did this transpire? On the eighth day of the investiture (miluim), viz. (Vayikra 9:24): "And all the people saw and they exalted (the L–rd), and they fell upon their faces." — But perhaps it is to give ye'idah (an appointment) for dibroth! — This cannot be, for it is written (Shemoth 25:22): "Venoadeti for you" (in the ohel moed for dibbur) — for you, and not for all of Israel.

“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).
“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [alufeinu]¹⁴The word aluf can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people. are laden [mesubalim]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [sovelim],¹⁵As in, the leaders bear the burdens of the people. but rather: “Are laden [mesubalim].” When the lesser bear the burden [sovelim] of the greater, “there is no breach [peretz]” – there is no outbreak [pirtza] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [yotzet]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [vatetzeh] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).¹⁶This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17). Reish Lakish reverses the order of the verse: When the greater tolerate¹⁷He reads alufeinu mesubalim to mean, ‘our leaders bear [tolerate].’ the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).