Midrash for Numbers 8:17

(Exod. 25:2): SPEAK UNTO THE CHILDREN OF ISRAEL, <AND LET THEM TAKE FOR ME A PRIESTLY SHARE>. It is not written here: "And let them take a priestly share," but AND LET THEM TAKE FOR ME (li) A PRIESTLY SHARE. Anything about which li ("to me" or "for me") is used, <belongs to the Holy One> in this world and in the world to come.¹³Lev. R. 2:2; Sifre to Numb. 11:16 (92); cf. Numb. R. 15:17; cf. below, Tanh. (Buber), Exod. 8:9. (Lev. 25:23:) BUT THE LAND MAY NOT BE SOLD PERMANENTLY, FOR [THE LAND] BELONGS TO ME (li), in this world and in the world to come. [(Numb. 8:17:) FOR EVERY FIRST-BORN AMONG THE CHILDREN OF ISRAEL BELONGS TO ME (li), in this world and in the world to come. (Numb. 8:14:) AND THE LEVITES SHALL BELONG TO ME (li), in this world and in the world to come.] So also the priestly share <belongs to the Holy One> in this world and in the world to come.

"And take the Leviim for me" (Numbers 3:41), that they will be taken for My Name. "I am the Eternal" (ibid.), I am trusted to pay a good reward that they are taken for my name. "In place of every firstborn among the Children of Israel" (ibid.), since the firstborns are Mine, as it says (Numbers 8:17) "For Mine is every firstborn [...] on the day that I smote every firstborn in the land of Egypt... [I consecrated them to Myself]", the Holy Blessed One says, for the sake of their obligation of Israel I changed the order of the world. With which side did I write in the Torah that a donkey may be redeemed with a lamb, as it says (Exodus 13:13) "The firstborn [lit. "opening"] of every donkey you shall redeem with a sheep"? I didn't do this; rather, I redeemed a sheep with a donkey. The Egyptians are called a donkey, as it says (Ezekiel 20:2) "That the flesh of donkeys is their flesh" and Israel is called a sheep, as it says (Jeremiah 50:17) "Israel is a scattered sheep". And I murdered their firstborn, and I sanctified the firstborn of Israel, as it says "For Mine is every firstborn among the children of Israel ... on the day that I struck all the firstborn ... [of Egypt]" (Numbers 3:41). And the animals of the Leviim in place of all the firstborns amongst the animals of the Children of Israel, that they you brought out to kill the place the firstborn of the animals of Egypt, and saved the animals of Israel, and therefore sanctified to His Name the firstborn of the animals of Israel, and since he says "For Mine is every firstborn among the children of Israel ... on the day that I struck all the firstborn ... [of Egypt]" (Numbers 3:41).

5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].”

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?³²Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.³³Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁴To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³⁵Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³⁶In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³⁷This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁸Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁹Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.⁴⁰Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”⁴¹See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴²Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?⁴³Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace⁴⁴Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established⁴⁵Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁶See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”⁴⁷Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

"and I shall smite": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) "and the L rd (Himself) smote every first-born" — not through an angel or a messenger. "and I smote every first born": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) "He smote Egypt through their first-born" (connoting, even if they were not in Egypt). Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) "And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham." "from man until beast": The initiator of the transgression was struck first. Similarly, (Genesis 7:23) "And all that existed on the face of the earth was blotted out — from man to beast, etc." Similarly, (Exodus 14:4) "And I will be honored through (the downfall of) Pharaoh and his entire host." Similarly, (Devarim 13:16) "Smite the inhabitants of that city … and its cattle." Similarly, (Numbers 5:27) "and her belly ('first in the transgression') will swell, and her thigh will fall." Here, too, "And I shall smite every first-born in the land of Egypt from man until beast." The initiator of the transgression was struck first. Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!

17 Thus has R. Tanhuma bar Abba interpreted. (Numb. 11:16) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” A legal teaching: Within how many cubits is one obligated to stand up in the presence of an elder? Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.²⁹Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁰To be in one’s presence is to be within four cubits. a gray head [...].” One also asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or sit in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³¹Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³²In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Elazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³³This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over you.” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose ben R. Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁴Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁵Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.³⁶Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, [and though your nest is set among the stars, I will bring you down from there].” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.” Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴⁰Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”

Where is it shown in reference to silver and gold? Where it is stated (in Hag. 2:8): THE SILVER IS MINE, AND THE GOLD IS MINE.⁷⁵See above Exod. 8:9.
[Where is it shown] in reference to the priests? [Where it is stated] (in Exod. 29:1): TO SANCTIFY THEM FOR SERVING ME AS PRIESTS.
[Where is it shown] in reference to the Levites? [Where it is stated] (in Numb. 3:12): AND THE LEVITES SHALL BE MINE.
[Where is it shown] in reference to Israel? [Where it is stated] (in Lev. 25:55): FOR TO ME THE CHILDREN OF ISRAEL <ARE SERVANTS>.
[Where is it shown] in reference to the first-born? [Where it is stated (in Numb. 3:13 = 8:17): FOR ALL THE FIRST-BORN ARE MINE.
[Where is it shown] in reference to the altar? [Where it is stated] (in Exod. 20:24): AN ALTAR OF EARTH YOU SHALL MAKE FOR ME.
[Where is it shown] in reference to the priestly share? [Where it is stated(in Exod. 25:2): AND LET THEM TAKE FOR ME A PRIESTLY SHARE.
[Where is it shown] in reference to the oil for anointing [Where it is stated] (in Exod. 30:31): THIS <OIL FOR ANOINTING> SHALL BE HOLY TO ME.
[Where is it shown] in reference to the tent of meeting? [Where it is stated] (in Exod. 25:8): AND LET THEM MAKE ME A SANCTUARY.
[Where is it shown] in reference to offerings? [Where it is stated] (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, [MY SWEET AROMA, YOU SHALL TAKE HEED TO OFFER ME <IN ITS DUE SEASON>].⁷⁶Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Note also that the Buber text omits the second square bracket.
[Where is it shown] in reference to the Davidic dynasty? [Where it is stated] (in I Sam. 16:1): FOR I HAVE CHOSEN A KING FOR MYSELF AMONG HIS (i.e. Jesse's) SONS.
[Where is it shown] in reference to the land [of Israel? Where it is stated (in Lev. 25:23): FOR THE LAND BELONGS TO ME.
[Where is it shown] in reference to the elders? From what they read on the subject (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>.

Another interpretation (of Numb. 3:40:) ENROLL EVERY FIRST-BORN MALE. The Holy One said: Because of the love for Israel I have altered the <natural> order of the world.¹²⁸Tanh., Numb. 1:20, cont.: Numb. R. 4:5. How? I had written in my Torah that an ass should be redeemed with a lamb, as stated (in Exod. 34:20): BUT THE FIRSTLING OF AN ASS YOU SHALL REDEEM WITH A LAMB (seh). But I did not do so. Instead I redeemed a lamb (seh) with an ass. The Egyptians are likened to an ass, where it is stated (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES; and Israel is called a lamb (seh), where it is stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK (seh). Then I slew the first-born of the Egyptians and sanctified the first-of Israel, as stated (in Numb. 8:17): FOR EVERY FIRST-BORN AMONG [THE CHILDREN OF ISRAEL] BELONGS TO ME, [HUMAN AND BEAST; ON THE DAY THAT I SMOTE ALL THE FIRST-BORN IN THE LAND OF EGYPT I SANCTIFIED THEM FOR MYSELF. He therefore said to him (in Numb. 3:40): ENROLL EVERY FIRST-BORN MALE AMONG THE CHILDREN OF ISRAEL.]

(Bamidbar 11:16) "And the L-rd said to Moses: Gather unto Me seventy men from the elders of Israel, etc.": Why (is this mentioned here)? Because Moses had said "I cannot bear alone," the L-rd responded: What you have requested, I have granted. "Gather unto Me": that the Sanhedrin be in My name. Wherever "unto Me" is written, the understanding is "forever." The Cohanim — (Shemot 28:41) "that they minister unto Me." The Levites — (Bamidbar 8:14) "and the Levites shall be unto Me." Israel — (Vayikra 25:35) "For unto Me are the children of Israel servants." The first-born — (Bamidbar 8:17) "For unto Me are all the first-born of the children of Israel." The sanctuary — (Shemot 25:8) "And let them make unto Me a sanctuary." The altar — (Ibid. 20:24) "An altar of earth shall you make unto Me." The oil of anointment — (Ibid. 30:31) "Holy oil of anointment shall this be unto Me." The kings — (I Samuel 16:1) "For I have seen among his sons a king unto Me." The offerings — (Bamidbar 28:2) "to sacrifice unto Me in its appointed time." Unto Me, then, always connotes "forever." (Bamidbar, Ibid. 16) "seventy men": There must be seventy in a Sanhedrin. "seventy men": They must be wise, strong, senior, and well-versed in the magic arts. "from the elders of Israel": Not in (only) one or two places does the L-rd accord honor to the elders, but in every place that you find, He does so, viz. (Shemot 3:16) "Go and assemble the elders of Israel, etc.", (Ibid. 24:1) "And to Moses He said: Ascend to the L-rd, you and Aaron and Nadav and Avihu and seventy of the elders of Israel," (Ibid. 14) "And to the elders He said: Wait for us here until we return to you," (Vayikra 9:1) "And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel" — Wherever you find elders, you find the L-rd according honor to the elders. R. Shimon b. Yochai says: Whence do you derive that it will also be thus in time to come? From (Isaiah 24:23) "And the moon will be shamed and the sun abashed. For the L-rd of hosts will reign on Mount Zion and in Jerusalem, and He will accord His elders honor." Now does it not follow a fortiori, viz.: If He who spoke and brought the world into being is destined to accord honor to the elders, how much more so should creatures of flesh and blood honor them! And thus do you find that the L-rd is aggrieved over (the suffering of) one elder over and against all of Israel, viz. (Ibid. 47:6) "I have fumed against My people; I have profaned My heritage, etc." The L-rd, as it were, "pardons" everything, but (Ibid.) "You have weighed your yoke exceedingly upon the elder" (i.e., this cannot be pardoned). (Bamidbar, Ibid.) "whom you know to be the elders of the people": You must know that they are "select" men. "that they are the elders of the people": We are hereby taught that one is not elected to sit in council until people tend to speak in praise of him, viz.: "That man is upright and pious and wise and fit to sit in council." "and its officers": those of whom it is written (Shemot 5:19) "And the officers of the children of Israel saw them in their plight." Since they saw themselves as involved in their plight, let them come and share in their welfare. (Devarim, Ibid.) "And you shall take them to the tent of meeting": He said to them. "Take them" with words first, with words of praise, viz.: How fortunate you are to have been selected (for this honor) — and then "hard" words: Know that they are importunate and recalcitrant. Take them on this condition, that they will curse you and stone you. And stipulate the same to them. "And have them stand there with you": Take them in with you to the tent of meeting, and let all of Israel deport themselves to them with awe and fear and honor, as they do with you. And let them say: How beloved are these, who have entered with Moses to hear the word of the Holy One Blessed be He!