The passage, attributed to both Rabbi Judah and Rabbi Nehemiah, wrestles with a very specific question: who should be appointed as a priest? It begins with God telling Moses, “Appoint for Me a priest.” Seems straightforward. But Moses, ever the thoughtful leader, asks, "What tribe?" And that’s where things get interesting.

God, in this retelling, proceeds to disqualify several tribes, each for a specific, deeply human flaw. First up is Reuben. "Do not put Reuben before Me," God says, "who sinned with Bilhah, his father's concubine, as it is said (Genesis 35:22), 'And Reuben went and lay with Bilhah, his father's concubine.'" A pretty serious transgression, and a clear reason for disqualification.

Next, it’s the tribe of Simeon. God rejects them because "They are engaged in violence, which I hate, as it is said (Genesis 49:5), 'Simeon and Levi are brothers, weapons of violence are their wares.'" Their aggressive nature makes them unsuitable for a priestly role.

What about the tribe of Dan? "They will cause My anger," God declares, "for they are idolaters, as it is said (Zechariah 10:11), 'And they shall cross the sea with affliction...'" The Midrash connects this verse to the idol of Micah, referencing the story in Judges 18:30 where "the children of Dan set up the graven image for themselves." So, idolatry is a no-go.

Even the tribe of Joseph isn't spared. God says, "They speak evil behind their brethren's backs, as it is said (Genesis 37:2), 'And Joseph brought evil tales of them unto their father.'" Gossip and tale-bearing? Not exactly priestly qualities.

And finally, the tribe of Judah. "He is arrogant of eye and wide of heart, as it is said (Genesis 38:15), 'And Judah saw her, and thought her to be a harlot.'" This refers to the incident where Judah mistakes his daughter-in-law, Tamar, for a prostitute. Arrogance and questionable judgment are disqualifying factors.

Moses, understandably frustrated, asks, "Whose tribe, then, shall I appoint?" The answer? "Appoint for yourself from your own tribe." In other words, the tribe of Levi. The text doesn't explicitly say why Levi was the only acceptable choice, but we can infer that they were deemed to possess the qualities that the other tribes lacked: righteousness, peacefulness, faithfulness, honesty, and humility.

Rabbi Nehemiah offers another perspective, attributed to Resh Lakish: "One who serves Me in this world will serve Me in the World to Come, and will not sit in the midst of My house." This suggests that true service to God is a continuous commitment, both in this life and beyond.

Finally, Rabbi Joshua ben Levi adds a valuable lesson about character: "A person must be modest within his own home, and needless to say in the home of his friend." This emphasizes the importance of humility and integrity, not just in public but also in private, as these traits are fundamental to genuine service.

What can we take away from this fascinating midrash? It’s a reminder that leadership, especially in a sacred context, demands more than just competence. It requires character, integrity, and a commitment to serving something greater than oneself. It's a powerful message about the qualities we should seek, not just in our leaders, but also within ourselves. Are we living up to the standards of humility, honesty, and devotion that this midrash seems to be calling for? It's a question worth pondering.