We know, according to tradition, that God created the world in six days. But what about since then? The Talmudic sages pondered this very question.

In Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, we find a fascinating discussion sparked by the verse, "The Lord spoke to Moses in the wilderness of Sinai, saying" (Numbers 3:14). This verse is then connected to a seemingly unrelated verse from Psalms: "God settles individuals in a house" (Psalms 68:7). What's the connection?

One interpretation is that God takes individuals and builds them into families, into "dynastic houses." Think of David, the shepherd boy who became king, or Aaron, the brother of Moses, who established the priestly line. As the text says, "House of David, so said the Lord" (Jeremiah 21:12), and "House of Levi, bless the Lord" (Psalms 135:20). Even the Israelites themselves, once a small group, were multiplied by God, as it says, "The Lord your God has multiplied you" (Deuteronomy 1:10). That's "God settles individuals in a house."

But the Midrash (rabbinic commentary) doesn't stop there. A noblewoman asks Rabbi Yosei ben Ḥalafta what God has been doing since the six days of creation. The rabbi's initial answer is intriguing: "He elevates ladders and lowers ladders." In other words, God is constantly changing fortunes, making the wealthy poor and the poor wealthy, as we see in 1 Samuel 2:7: "The Lord impoverishes and makes wealthy..."

Rabbi Berekhya offers a different, perhaps more intimate, response. He suggests that Rabbi Yosei actually told the noblewoman that God is busy making matches, deciding who will marry whom and settling them in houses.

The noblewoman, confident in her own abilities, scoffs! "I can make one thousand matches in one day!" she declares. So, she pairs off a thousand slaves and a thousand maidservants. The result? Utter chaos! By morning, the slaves and maidservants are fighting, injured, and miserable.

The noblewoman, humbled, turns back to Rabbi Yosei. His response is profound: "If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea." In other words, matchmaking isn't just a trivial task; it's a divine undertaking, requiring wisdom and understanding beyond human capability.

The Midrash continues, explaining that God "settles individuals," bringing them together from different places and settling them in one house. And "He joyously [bakosharot] leads out prisoners" (Psalms 68:7) – a phrase loaded with meaning. Bakosharot is a fascinating wordplay, a combination of bekhi (weeping) and shirot (singing). If the couple is not deserving, they weep; if they are, they sing.

It also suggests that God matches each person with their kindred soul. And when someone marries a suitable partner, God creates "houses" – families – through them. The text makes it clear that the term "individual" (yaḥid) implies greatness, drawing parallels to verses like "Who is like your people Israel, one [eḥad] nation in the land" (II Samuel 7:23). These unions, when blessed, produce children who become scholars, deciding what is permitted (umakhshirim) and what is forbidden (osrim).

Conversely, if someone marries an unsuitable partner, the result can be "ignorant sons" who dwell in a "parched land [tzeḥiḥa]" (Psalms 68:7), a place of thirst – not for water, but for Torah, echoing the prophet Amos's words (8:11): "Not famine for bread and not thirst for water, but of hearing the words of the Lord."

The Midrash then connects this idea to the story of Amram and Yokheved, the parents of Moses. It was through their union that a redeemer was born, leading the Israelites out of Egypt. Similarly, the Israelites themselves, who descended into Egypt as individuals, were multiplied into a great nation. Their liberation was also linked to their avoidance of licentiousness, as symbolized by the locked garden, fountain, and spring in Song of Songs 4:12.

Rabbi Akiva adds another layer, suggesting that the Exodus occurred in the month of Nisan because it was the most auspicious time for travel – neither too hot nor too cold. Rabbi Elazar interprets bakosharot as referring to the weeping of the Israelites and Moses in Egypt, which turned into singing upon their redemption.

The text goes on to explore the merits that led to the Exodus, citing Jacob's struggle with the angel, the uprightness of the matriarchs, and the faithfulness of the tribe of Levi, who remained true to God even amidst Egyptian idolatry. Rabbi Yehoshua ben Levi emphasizes the merit of the Tabernacle, foreshadowing the divine presence that would dwell among the Israelites.

So, what does all this mean for us? Perhaps it's a reminder that matchmaking, family building, and community are all sacred acts, imbued with divine significance. It encourages us to see the hand of God not only in the grand sweep of history but also in the intimate details of our lives, in the connections we forge, and in the homes we build. And maybe, just maybe, to appreciate the incredible complexity of finding the right "match," whether it's a life partner, a friend, or even a calling.