מדרש אויף שופטים 1:2

“Who viewed the face of the king” – there were two families [who had permission] to appear before Rabbi Yehuda haNasi; that of Rabbi Hoshaya, and that of the household of Rabbi Yehuda ben Pazzi. After the family of Rabbi Yehuda ben Pazzi married into the family of Rabbi Yehuda haNasi, they sought to enter first, but Rabbi Ammi would not allow them to do so. He said to them, it is written: “You shall establish the Tabernacle in accordance with its law [kemishpato] that you were shown on the mountain” (Exodus 26:30).⁷Kemishpato in this verse is usually understood to mean in the appropriate manner. Is there law for wood? Rather, a beam that was privileged to be placed in the north shall be placed in the north, and a beam that was privileged to be placed in the south shall be placed in the south.⁸Likewise, the arrangements of precedence for appearing before Rabbi Yehuda haNasi are fixed.
When they wanted to appoint new judges, from where did they do so? Rabbi Simon said to them: From the south, as it is stated: “The Lord said: Judah will go up”⁹Judah is in the south of the Land of Israel. Judges should be appointed from the lands to the south. (Judges 1:2). Rabbi Mani said: That is in war; however, regarding appointments: “Who viewed the face of the king, who were seated first in the kingdom” ¹⁰The judges should be chosen from those who live in proximity to the Nasi and the Sanhedrin. (Esther 1:14).

R. Yudan said: It is written: And the house of Joseph, they also went up to Beth-el, and the Lord was with them (Judg. 1:2). They went up to commit adultery, yet Scripture tells us: The Lord was with them. Is there greater charity than this? Hence, Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face. Similarly, And they took that which Micah had made, and the priest whom he had; and came unto Laish, unto a people quiet and secure (Judg. 18:7). And they took that which Micah had made refers to the idol, and the priest refers to the idolatrous priest. And came unto Laish, which is Paneas.¹⁸A prosperous city despite the fact that the poeple worshipped idols. It was situated in the northern part of Palestine. Unto a people quiet and secure who served idols and prospered with them. And that is why it says: A people quiet and secure. Is there charity greater than this? Hence it says: Unto Thee, O Lord, belongeth righteousness. You find that on the day that Israel erected the golden calf, manna descended. They took it and brought it as an offering to the calf, as it is said: My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savor, and thus it was (Ezek. 16:19). What is meant by And thus it was? It means that it descended as well on the next day, as Scripture states: And tomorrow shall be like this day (Isa. 56:12), and the manna did not cease falling. Hence, Unto Thee, O Lord, belongeth righteousness; but to us confusion of face. Despite the golden calf (they erected): Thou withheldest not Thy manna from their mouth (Neh. 9:20).

“It was after the death of Abraham, God blessed Isaac his son, and Isaac lived beside Be’er Laḥai Ro’i (Genesis 25:11).
“It was after the death of Abraham, God blessed Isaac his son” – Rabbi Simon said: Everywhere that it is stated “it was after [the death],” the world regressed. “It was after the death of Abraham” – immediately, “All the cisterns…the Philistines sealed them after Abraham’s death” (Genesis 26:15, 18). “It was after the death of Moses, servant of the Lord” (Joshua 1:1) – immediately, the well, the clouds of glory, and the manna ceased. “It was after Joshua’s death” (Judges 1:1) – immediately, the pegs of the Land waged war against them.¹¹The reference is to the Canaanite nations. They are called “pegs,” as in Numbers 33:55: "Those whom you leave over will be like pegs in your eyes and thorns in your side.” “It was after Saul’s death” (II Samuel 1:1) – “the Philistines were waging war against Israel” (I Samuel 31:1). The students raised an objection to Rabbi Simon: ‘But is it not written: “After the death of Yehoyada, the princes of Judah came and prostrated themselves to the king”?’ (II Chronicles 24:17).¹²There does not appear to be any regression there. Rabbi Tanḥuma said: ‘Rabbi Simon came to say [his rule] only concerning [the phrase] “it was after [the death].”’¹³Whereas in this verse, the words “it was” are missing from the formula.
Rabbi Yudan said: [The words “it was after the death” of certain people connote that] the world would have regressed had the Holy One blessed be He not established others in their stead, as it is written: “It was after Abraham’s death,” and it is written: “Isaac dug anew” (Genesis 26:18). “It was after the death of Moses, servant of the Lord, the Lord said to Joshua son of Nun, saying” (Joshua 1:1). And it is written: “It was after Joshua’s death…the Lord said: Judah will ascend” (Judges 1:1–2). It is written: “It was after Saul’s death and David had returned from smiting the Amalekites, and David had stayed in Tziklag [two] days” (II Samuel 1:1),¹⁴David immediately took Saul’s place as military leader. and it is written prior to this matter, [even] prior to Samuel’s death: “David was the son of a nobleman…” (I Samuel 17:12).¹⁵This is the opening verse of the passage describing the beginning of David’s career as a warrior, when he slew Goliath.