We can see this theme beautifully illustrated in Bamidbar Rabbah (Numbers Rabbah) 4, which draws a powerful lesson from the seemingly straightforward verse, “The charge of Elazar, son of Aaron the priest, is the illuminating oil, and the incense of the spices, and the meal offering of the daily offering, and the anointing oil: the charge of the entire Tabernacle, and of everything that is in it, in the sacred, and in its vessels” (Numbers 4:16).
The Midrash doesn’t just take this at face value. It asks: what does this verse REALLY teach us?
It begins by quoting Proverbs 25:6: “Do not glorify yourself before a king, and do not stand in the place of the prominent.” If we must be humble before earthly rulers, how much more so before the Omnipresent, HaKadosh Baruch Hu – The Holy One, Blessed be He!
Think about it. Are we sometimes tempted to puff ourselves up, to seek recognition? The Mishna Avot (5:20) teaches us to be bold like a leopard, nimble like an eagle, run like a deer, and be strong like a lion… but all this strength is "to perform the will of your Father in heaven," emphasizing that there is no room for haughtiness before HaShem.
The prophet Elijah weighs in, explaining that whoever increases the glory of Heaven while minimizing their own, increases both the glory of Heaven AND their own. But minimize Heaven's glory and inflate your own? Heaven's glory remains unchanged, and your own is diminished. Ouch.
The Midrash then shares two powerful stories. The first is about a man in a synagogue who fails to correct his son’s frivolous behavior during prayer. The consequences? A tragic downfall for his entire family. The second is about a man who, regretting his lack of Torah study, loudly proclaims God’s holiness during a service. This act, born of humility and newfound understanding, leads to his rise and honor in the Land of Israel.
These stories serve as stark warnings and inspiring examples. They highlight the importance of recognizing our place before something greater than ourselves.
The Midrash then brings David, king of Israel, as an example. David, despite his power, debased himself before HaShem like a commoner. We learn that when he brought up the Ark from the house of Avinadav, he consulted with leaders and gathered the entire community, ensuring the event was public and celebratory.
The text dives into the details: David appointed ninety thousand elders (according to Rabbi Yirmeya ben Elazar and Rabbi Berekhya in the name of Rabbi Abba bar Kahana!), and meticulously planned the procession. It even clarifies a seeming contradiction in verses about where David and the people went to retrieve the Ark, explaining the logistics of moving the Ark from Giva to Kiryat Ye’arim.
But here's the rub: they didn’t carry the Ark as prescribed in the Torah. Instead of the Kohanim (priests) carrying it on their shoulders, they put it on a wagon. Why? Because, the Midrash suggests, David had called matters of Torah "songs," and so he was punished by forgetting a basic rule: "But to the sons of Kehat he did not give [because the sacred service is upon them, they shall bear on the shoulder]" (Numbers 7:9).
The Ark, seemingly angered by this disrespect, threw the priests around! David, distressed, consulted with Ahitofel, who advised him to slaughter offerings. But HaShem rebuked Ahitofel: a matter so simple that "children say in the synagogue each day" you did not mention!
The story then recounts the tragic death of Uza, who reached out to steady the Ark when the oxen stumbled. He was struck down for his actions. Why? Because, the Midrash explains, the Ark carries its bearers; surely it could support itself! Rabbi Yoḥanan even suggests that Uza will have a place in the World to Come because of his association with the Ark.
After this, the Ark was diverted to the home of Oved Edom, a Levite. And here's a beautiful twist: The Ark stayed in Oved Edom's house for three months, and the Lord blessed him and his entire household!
The Midrash highlights that both the incense and the Ark were mistakenly believed to be "harsh." The incense was associated with the deaths of Nadav and Avihu, the burning of Korah's assembly, and Uzziah's leprosy. Similarly, the Ark was linked to the Philistines' suffering, the deaths in Beit Shemesh, and the demise of Uza.
To counter these misconceptions, the Torah emphasizes the blessings associated with both. The incense saved Israel from a plague (Numbers 17:12–13), and the Ark blessed Oved Edom's house. As the Midrash concludes, "incense and the Ark do not kill, but rather sins kill." Rabbi Yosei says that Oved Edom was blessed with many children because he kindled a lamp before the Ark each morning and evening, performing a “great action [peula] on behalf of the Torah.”
Upon hearing of Oved Edom's blessings, David finally brought the Ark to Jerusalem with great rejoicing, this time carried properly by the Levites. He danced before the Ark “with all his might” (II Samuel 6:14), debasing himself for the glory of HaShem. But his wife, Mikhal, daughter of Saul, scorned him for his behavior, accusing him of exposing himself before the maidservants.
David rebuked her, declaring that he was reveling before the King of kings, who had chosen him over her father. He even suggested that the women she scorned were mothers, and he would be honored to have a portion with them in the future. As a result of her scorn, Mikhal remained childless until her death.
The Midrash concludes by emphasizing David's humility and contrasting it with the actions of flesh and blood. While a cook might wear fine garments to the marketplace but tatters to cook, the priest dons excellent garments even when sweeping the altar. Rabbi Yehoshua ben Levi points out that Elazar himself, despite being a prince among priests, personally carried the sacred objects. “This is to inform you that there is no haughtiness before God.”
So, what's the takeaway?
It’s a powerful reminder that true greatness lies not in exalting ourselves, but in humbling ourselves before something greater. It's about recognizing that every task, every act of service, is an opportunity to connect with the Divine.
Are we willing to set aside our egos, embrace humility, and serve with all our might, knowing that true honor comes not from self-aggrandizement, but from dedicating ourselves to the glory of Heaven?