Kommentar zu Dewarim 1:13

הבו לכם means GET YOURSELVES READY for the matter (cf. Rashi on Genesis 11:3).

VIDU’IM L’SHIVTEICHEM’ (AND KNOWN AMONG YOUR TRIBES) — “men who are known to you. For if he were to come before me [Moses] wrapped in his robe, I would not know who he is and of what tribe he is, but you know him for you have raised him.” This is Rashi’s language quoting the Sifre.⁸⁶Sifre, Devarim 13. And if so, ‘l’shivteichem’ (among your tribes) is connected with the word ‘vidu’im’ (and known).⁸⁷The Scriptural text [in the order of the words] reads: Get you men who are wise, and understanding, ‘vidu’im’ (and known) ‘l’shivteichem’ [literally: “‘to’ or ‘from’ each of your tribes”]. Now Rashi, on the basis of the Sifre, connects the last two words — “known to your tribes.” Ramban will explain l’shivteichem as referring to the first part of the verse: “Get you … from each of your tribes” and the word vidu’im he will explain as meaning and known to be judges and being qualified. But in line with the plain meaning of Scripture the purport of the verse is as follows: “Get you, from each of your tribes wise men.”⁸⁶Sifre, Devarim 13. And the meaning of the word vidu’im in my opinion is that “they are known as judges,” that is to say, their capability is known and recognized as qualifying them to be appointed judges. Now [Moses] epitomized the qualities of the judges in the word vidu’im, because the judges need to be able men, such as fear G-d; men of truth, hating unjust gain,⁸⁸Exodus 18:21. as Jethro said. And these men [that were appointed] were known from the beginning to be judges, for everyone was saying, “This one is fit to be a judge.”

הבו לכם אנשים חכמים, "get for yourselves wise and understanding men, etc." He advisedly used the word "for yourselves" before mentioning that they should be from their respective tribes as the fact that the judges would be selected from within the respective tribes would result in many beneficial effects for the members of these tribes. Please compare what I have written in Parshat Pinchas on Numbers 27,16 "may the Lord of all spirits appoint a man over the congregation."

ואשימם בראשיכם, “I shall place them as heads over you.” Moses gave these people positions of honour so that the people would respect them. Our sages (Rashi) point out that the word ואשמם is written defectively, the letter י being missing after the letter ש. This converts the word into אשם, “guilt.” The spelling teaches that the sins of the people of Israel are largely blamed on their leaders if these had been in a position to stop the people from committing these sins and they had failed to exert their authority. (The author notes that in our version of the written Torah the letter י described by the sages as missing is part of the text.)

Prepare yourselves to fulfill this matter. The word הבה always denotes preparation for a matter, meaning, to give advice or assistance for a particular matter (Re”m).

V. 13. הבו לכם וגו׳: gebet euch, oder: gebet für euch her, d. h. wählet und nennet mir aus eurer Mitte, חכמים: Männer, die die gegebenen gesetzlichen Normen kennen, ונבונים: und die die Fähigkeit haben, aus dem Gegebenen das Richtige zur Entscheidung vorliegender Fälle zu folgern (siehe zu Bereschit 41, 33 und Schmot S. 363). וידעים לשבטיכם deren Charakter euch bekannt ist. Ihre חכמה und בינה könnte auch ich durch Prüfung erkennen, allein ihr sittlicher Charakter lässt sich nur aus ihrem Leben erkennen, der ist nur denen bekannt, die mit ihnen umgehen. Darum kann ich sie nur auf euren Vorschlag ernennen. In diesem ידועים לשבטיכם sind alle die sittlichen Charakteranforderungen begriffen, die Jitros יראי אלקים אנשי אמת שנאי בצע (Schmot 18, 21) spezieller angab, während die hier genannte חכמה ובינהunter die dort geforderte Tüchtigkeit אנשי חיל fällt .Charakteristisch ist es, dass Jithro in seinem Vorschlag an Mosche die Rechtschaffenheit des Charakters in den Vordergrund stellt, Mosche in seinem Antrage an das Volk die geistigen Eigenschaften der zu Richtern zu wählenden Männer. Es dürfte damit die Tatsache gegeben sein, dass in Wahrheit, also in der Anschauung eines Mosche und Jitro, Charaktertüchtigkeit: Gottesfurcht, Wahrheitsliebe und Eigennutzhass in viel höherem Grade die Rechtsprechung als Gelehrtheit und Scharfsinn bedingen. Die Volksanschauung sucht aber vor allem in dem Richter den gelehrten und klugen Mann. In der Tat sind ja auch in der späteren jüdischen Gerichtspraxis für gewöhnliche zivilrechtliche Sachen je drei einfache rechtschaffene Männer aus dem Volke שלושה הדיוטות, zur Rechtsprechung kompetent, und war bei der im Volke verbreiteten Gesetzeskunde die Voraussetzung möglich, dass unter je dreien אי אפשר דלית בהו חד דגמיר, jedenfalls einer sein werde, der die nötige Rechtskunde besitze (Sanhedrin 3 a). ואשימם בראשיכם: wenn sie einmal auf euren Vorschlag durch mich an eure Spitze gestellt sind, dann ist allerdings ihre Autorität ein durch mich "Gesetztes" und nicht mehr eurem Belieben überlassen. Dann ist ihre Autorität wie das Gesetz selbst, אשר "שם" משה לפני בני ישראל (Kap. 4, 44). In der Achtung eurer "Vorgesetzten achtet ihr die Autorität, die sie "eingesetzt", und euch selber, aus deren Mitte sie hervorgegangen.

ואשמם, “I will appoint them;” the letter י before the first letter מ, is missing hereRashi comments on this as follows: this י was deliberately removed in order to tell us that when the Israelites commit sins, much of the blame can be laid at the doorstep of the heads of the legal system that have not enforced Torah laws diligently and fairly. (one version of Rashi) Our author’s version did have the letter י in his Torah scroll. Clearly, Rashi’s Torah scroll did not have that letter.

אנשים MEN — But would it enter your mind that he would take women? Why then does it state here men? It means that he should take righteous, desirable men (cf. Sifrei Devarim 13:2).

Righteous men. Why did Rashi not explain this above regarding, “Send for yourself men, etc. (Bamidbar 13:2)”? The answer is: This explanation applies here more than it does there. For the Mishnah says (Nidah 6:4), “All who are fit to testify, are fit to judge.” And since women are not fit to testify, they are not fit to judge. Therefore, why does the verse need to specify “men”?

ואשימם בראשיכם, "and I will place them as heads over you." Moses means that although he told the people that the appointment of these judges would be for their benefit, i.e. that they themselves would be allowed to select these judges, the fact remained that these judges would exert their authority over the people, if necessary backed up by means of enforcing same.

חכמים ונבנים WISE AND UNDERSTANDING [MEN] — i.e. men who can understand a matter out of (i.e. by comparison with) another matter. — This is what Arius asked R. Jose: what is the difference between wise men and understanding men? A wise man is like a rich money changer: when people bring him dinars to examine (to value) he examines them; and when they do not bring to him, he sits and does nothing (he does not go out to seek any). An understanding man, however, is like a merchant money changer: when they bring him coins to examine, he examines them; and when they do not bring to him, he goes about and brings of his own money (i.e. he himself buys coins) (cf. Sifrei Devarim 13:3).

Men who are desired. The word כסופים is an expression of חמוד (desirable), i.e., the people desire them, for they speak clearly and they do not speak longer than necessary. Another explanation is: The word כסופים is an expression of בושה (shame). I.e., they are ashamed of their wrongdoings. And when they desire to do an action, they consider the outcome [of their actions] beforehand, in order not to be ashamed from it. And such a person is called a חכם (wise person), as the verse says, “The wise look [ahead] from the beginning (Koheles 2:14).” This is also stated in Pirkei Avos (2:13), “Do not consider yourself to be wicked in your own eyes.”

וידעים לשבטיכם AND [MEN] KNOWN AMONGST YOUR TRIBES — i.e. men who are known to you. For if he were to come before me wrapped in his robe, “I" would not know who he is and of what tribe he is, and whether he is fitted for the office: but you know him for you have been brought up with him. On this account it states: known amongst your tribes (Sifrei Devarim 13:4).

He goes about to bring his own. I.e., he buys and sells merchandise.

בראשיכם [AND I WILL PLACE THEM] AT YOUR HEADS — as chiefs and persons honoured by you., i.e., that ye should pay them respect and reverence.

Enwrapped in his talis, etc. This is the custom of judges.

ואשמם — This word lacks the letter י (after the ש: our editions, however, have it): this teaches that Israel's transgressions (אשם) are placed upon the heads of their judges, because it is their duty to prevent them from sinning, and to direct them into the right path (Sifrei Devarim 13:6).

The word אשמם lacks the letter yud, etc. The word אשמם is an expression of אשמה (guilt). Although it should have said, “Your guilt (ואשמכם) is placed upon your heads,” since this whole section is in the second person, nevertheless, we do not question an exegesis (Re”m). The reason why Rashi reverses the order and explains בראשיכם (leaders over you) before ואשמם (and designated them) is because: According to the manner in which the verse is written, it implies the opposite of Rashi’s explanation, that the guilt of the judges is placed on your heads — referring to the people’s heads. Otherwise, the verse should have said ואשמם בראשם (and their guilt is placed upon their heads). Therefore, Rashi first had to explain the word בראשיכם “that you will conduct yourselves with them with respect.” Then afterwards he explains the word ואשמם. It is as if Rashi is saying, “and now this verse is understandable.”