Midrash sobre Números 11:16

2) Variantly: "Take Aaron and his sons with him": What is the intent of this? In many places the "taking" of men is mentioned in respect to Moses, viz. (Numbers 3:41): "And you shall take the Levites for Me — I am the L–rd." (Numbers 11:16): "And you shall take them (the seventy elders) to the tent of meeting." (Numbers 1:17): "and Moses… took these men who were designated by name." (Numbers 27:18): "Take for yourself Joshua the son of Nun." Now did Moses "string men over his shoulders"? (The intent is that) the Holy One Blessed be He said to him: "Take" them with words so that their hearts not be tied to other things.

(Fol. 28b) R. Chama b. Chanina said: "Since the early days of our ancestors, they never ceased to attend the house of study. When in Egypt, they had houses of study, as it is said (Ex. 3, 16) Go and assemble the elders of Israel. When they were in the wilderness they had with them houses of study, as it is said (Num. 11, 16) Gather unto me seventy men of the elders of Israel. Abraham our father was a scholar and attended the house of study, as it is said (Gen. 24, 1) And Abraham was old. Our father, Isaac, was a scholar and attended the house of learning, as it is said (Ib. 27, 1) And it came to pass when Isaac became old. Our father, Jacob, was a scholar and attended the house of study, as it is said (Ib. 48, 10) Now, the eyes of Israel were dim through age. Eliezer, the servant of Abraham, was a scholar and attended the house of learning, as it is said (Ib. 24, 2) And Abraham, said unto his servant, the eldest of his house who was master over all that he had, upon which R. Elazar said: 'This means that he mastered his teacher's learning.' (Ib. 26, 5) Eliezer of Damascus was, i.e., He drew and gave others to drink of his master's teachings." Rab said: "Abraham, our father, observed the entire Torah, as it is said (Ib. 26, 5) Because that Abraham obeyed my voice." R. Shimi b. Chiya said to Rab: "Perhaps this refers only to the seven laws and no more?" And what about circumcision? Perhaps this then refers to circumcision and the seven laws?" Whereupon Rab answered: "If so, then, what is the meaning of my commandments and my laws?" Raba, and according to others," R. Assi, said: "Abraham, our father, observed even the regulations of Erub Tabshilin, for it is said, My learnings [in plural], i.e., the Rabbinical as well as the Biblical laws."

(Numb. 13:2:) “Send men for yourself.”⁸The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26), “Like vinegar to the teeth and like smoke to the eyes, so is the lazy person to those who send him.” The spies were mighty ones, in that they spoke evil speech against the land, as stated (in Jer. 9:2), “For they have bent their tongues as a bow of falsehood, [and it is not for truth that they have grown mighty in the land.]” To what is the matter comparable?⁹Numb. R. 16:4. To a wealthy man who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants, “Put it in my house”; but whenever he saw that it was sour, he would say to his tenants, “Put it in your houses.” So also here. When the Holy One, blessed be He, saw that the elders were worthy, he called them in His own name, as stated (in Numb. 11:16), “Gather me seventy men [from the elders of Israel].” When He saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2), “Send men for yourself.” (Numb. 13:2:) “Send men.” This text is related (to Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.” And were the spies fools? And has it not already been stated (in Numb. 13:2) “Send men (anashim).” And in every place that anashim is used, the men are righteous. Where is this shown? For so it says (in Exod. 17:9), “Then Moses said to Joshua, ‘Choose men (anashim) for us.’”¹⁰Numb. R. 16:5. And so it says (in I Sam. 17:12), “and in the days of Saul the man (Jesse) had come to an elderly age among men (anashim).” And so it [also] says (in I Sam. 1:11), “and if you grant your handmaid the seed of men (anashim).” Now you are calling these [spies] fools (as in Prov. 26:6), “The one who sends a message through a fool?” But these were only called fools because they had uttered malicious slander against the land, as stated (in Prov. 10:18), “and the one who utters slander is a fool.” But nevertheless they had [once] been great human beings, although they had made themselves foolish. So it is on account of them that Moses says (in Deut. 32:20), “for they are a perverse generation, children with no loyalty to them.” Thus they were chosen from all of Israel at the command of the Holy One, blessed be He, and at the command of Moses, as stated (in Deut. 1:23), “Now the plan seemed good in My eyes; so I took [twelve men (anashim)] from you, one for each tribe.” From where do you say that they were righteous? See that Moses did not want to send them until he had consulted with the Holy One, blessed be He, over each and every one. When he had said [for each one], “So-and-so from such-and-such tribe,” the Holy One, blessed be He, said to him, “They are acceptable.” Thus it is stated (in Numb. 13:3), “So Moses sent them from the Desert of Paran at the command of the Lord.” Then after that, at the end of forty days, they changed and made all that trouble. So they caused that generation to be afflicted with that punishment, as stated (in Deut. 32:20), “for they are a perverse generation.” Because when they were chosen, [they were] righteous. It is therefore stated (in Numb. 13:2, 16), “Send men for yourself […]. And these are the names of the men (anashim).”

(Numb. 13:2:) YOU YOURSELF SEND MEN FOR YOURSELF.⁸The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26): LIKE VINEGAR TO THE TEETH AND LIKE SMOKE TO THE EYES, SO IS THE LAZY PERSON TO THOSE WHO SEND HIM. The spies were known to have spoken blasphemy against the land, as stated (in Jer. 9:2): FOR THEY HAVE BENT THEIR TONGUES AS A BOW OF FALSEHOOD, AND IT IS NOT FOR TRUTH THAT THEY HAVE GROWN MIGHTY IN THE LAND. To what is the matter comparable?⁹Tanh., Numb. 4:4; Numb. R. 16:4. To a king who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants: Put it in my house; but whenever he saw that it was sour, he would say to his tenants: Put it in your houses. So also here. When the Holy One saw that the elders were worthy, he called them in his own name, as stated (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. When he saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2): YOU YOURSELF SEND <MEN>.

(Ib. b) "Neither should one be investigated beyond the investigation which qualified one to the Sanhedrion." What is the reason? R. Joseph was taught that just as the judges ought to be pure in their perfect conduct so also ought they to be pure in the blemish of their family relations. Said M'remar: "What is the passage to prove this? (Songs 4, 7) Thou art altogether beautiful, my beloved, and there is no blemish on thee." But perhaps this blemish means literally a bodily blemish, but not as to the genealogy? Said R. Acha b. Jacob: "The following passage will explain it (Num. 11, 16) And they shall stand there with thee; i.e.; with thee [just as Moses was perfect in every thing, so also were the seventy who qualified for the Sanhedrion]." But perhaps this is because of the Shechina. Said R. Nachman: "There is another passage (Ex. 18, 22) When they shall bear thee; i.e., in comparison with thee."

R. Phinehas the priest, the son of Hama and R. Judah the son of Shalum asked: What is meant by gather yourselves together (he’asfu)? It means purify yourselves, as stated in the verse: Let her be shut up within the camp seven days, and after that she shall be purified (te’asef) (Num. 12:14). Another interpretation of gather yourselves. He counted them as elders, as is said: Gather unto me the seventy of the elders of Israel (Num. 11:16).

(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.

“The words of the wise are like goads, and like nails well fastened are the collectors of wisdom; they are given from one shepherd” (Ecclesiastes 12:11).
“The words of the wise are like goads [kadorvonot]” – like a girls’ ball [kadur shel banot]. Just as the ball is passed from hand to hand and does not fall to the ground, so too, “not one word of it has fallen short…” (Joshua 23:14). Just as they pass the ball with their hands and it does not fall, so too, Moses received the Torah from Sinai and transmitted it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets transmitted it to the members of the Great Assembly, etc.
Another matter: “Like goads” – like the goad that guides the cow to plow in order to give life to its owner, so too, matters of Torah guide the heart of those who study them from the path of death to the path of life. It is called by three names, dorvan, malmad, marde’a; malmad, because it trains [melamed] the cow; marde’a, because it imparts knowledge [moreh de’a] to the cow; dorvan, because it causes understanding to dwell [dayer bina] in the cow, in order to plow its furrows to give life to its owner. Can these matters not be inferred a fortiori? If for his cow a person crafts a goad, for his evil inclination, which instigates him [to commit acts that will cause him to be banished] from this world and from the World to Come, all the more so.
“And like nails well fastened [netuim]” – the verse should have said only: “Like trees that are planted [netuim],⁴⁴The term netuim is commonly used in reference to trees, while a different verb is generally used regarding nails. but you say: “And like nails well fastened”? Rather, it teaches that they have the advantage of a plant and the round heads of iron nails.⁴⁵Torah has the advantages of both a plant and a nail in that one who studies it and gains a strong foundation in Torah can flourish and produce more knowledge, while the Torah he has already studied remains firmly ingrained in him like a nail hammered into a board.
Another matter: “Like nails well fastened” – just as the nail, even though you remove it from its place, its impression remains, so, anyone whose iniquities cause the Sages to extend their hand against him,⁴⁶The Sages ostracize or excommunicate him. even if he repents, its impression remains. Another matter: “Like nails well fastened” – all the days of Rabbi Eliezer the people practiced in accordance with the opinion of Rabbi Yehoshua.⁴⁷This was because Rabbi Eliezer was ostracized due to his unwillingness to accept the determination of the majority (see Bava Metzia 59b) (Etz Yosef). After Rabbi Eliezer died, they reverted to their initial practice.⁴⁸In accordance with the opinion of Rabbi Eliezer. Thus, Rabbi Eliezer’s case is an exception to the rule stated above. Although he was ostracized, after his death the decree of ostracism was no longer operative and made no lasting mark; Rabbi Eliezer’s rulings were accepted even more so than during his life (Rabbi David Luria; see also Nidda 7b).
“The collectors of wisdom [baalei asupot]” – when are matters of Torah stated properly? It is when its possessors hear it in gatherings [asupot]. From where is it derived that if one heard from a person of Israel it shall be for him as though he heard from a Sage? It is as the verse states: “That I command you today” (Deuteronomy 6:6).⁴⁹This phrase is written in singular, indicating that the Torah is given to each individual member of Israel. Not as though he heard it from a Sage, but rather from the Sages, as it is stated: “The words of the wise are like goads.” Not as though he heard it from the Sages, but rather from the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men” (Numbers 11:16). Not as though he heard it from the Sanhedrin, but rather as though he heard it from Moses, as it is stated: “They are given from one shepherd”; this is Moses. Not as though he heard it from Moses the shepherd, but rather from the Holy One blessed be He, as it is stated: “From one shepherd,” and “shepherd” is none other than the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). And “one,” is none other than the Holy One blessed be He, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).
There we learned: A man may not go out with a spiked sandal, and not with a single [sandal] when there is no wound on his foot.⁵⁰Mishna Shabbat 6:2. This mishna is cited here because the verse the midrash is commenting on mentions nails. How many spikes may it have?⁵¹In order for it to be permitted to wear the sandal on Shabbat. Rabbi Yoḥanan said five, corresponding to the five books of the Torah. Rabbi Dosa ben Ḥananya says: Seven, corresponding to the seven days of the week. Rabbi Ḥanina says: Nine, corresponding to the nine months of gestation. Rabbi Yosei ben Ḥanina said: A nail shaped like tongs is not included in the tally of the spikes.
Rabbi Ze’eira [said] in the name of Rabbi Abba bar Zavda:⁵²In the Jerusalem Talmud (Shabbat 6:2) the text reads: Rabbi Ze’eira asked Rabbi Abba bar Zavda. ‘What is [the law] regarding placing them on a shoe for Shabbat?’ He said to him: ‘It is permitted.’ ‘What is [the law] regarding switching them?’⁵³Is it permitted to maintain the total number of spikes in both sandals, but to have more than the permitted number in one sandal and fewer in the other? He said to him: ‘It is permitted.’ ‘What is [the law] regarding placing them one atop the other?’⁵⁴Is it permitted to place all of the spikes on one sandal and none on the other? He said to him: ‘It is permitted.’ Rabbi Ḥiyya would place eleven on this side and thirteen on that side,⁵⁵He would place eleven on one side of the sandal and thirteen on the other side. corresponding to the twenty-four books [of the Bible]; just as the books are twenty-four, so too, the priestly watches are twenty-four; and just as the priestly watches are twenty-four, so too, the spikes are twenty-four.

... R’ Bibi and R’ Reuven said in the name of R’ Chanina: in the future the Holy One will appoint a yeshiva for His elders. This is what is written “…for the Lord of Hosts has reigned in Mount Zion…” the end of the verse is not written ‘and before elders will be glory’ but rather “…and before His elders will be glory.” (Isaiah 24:23)

12) (Vayikra 19:32) ("Before the hoary head you shall rise, and you shall honor the face of the elder. And you shall fear your G d; I am the L–rd.") "Before the hoary head you shall rise": I might think even for a wicked (old man); it is, therefore, written "elder, an elder being one who has acquired wisdom, viz. (Bamidbar 11:16) "Gather unto me seventy men of the elders of Israel." R. Yossi Haglili says: An elder ("zaken") is one who has acquired ("zeh kanah") wisdom, viz. (Mishlei 8:22) "The L–rd has acquired me (wisdom), the beginning of His way."

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].”

18 (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? ³⁷ Sifre to Deut. 33:5 (346). To a palace³⁸Lat.: 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, established³⁹Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁰See 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.”⁴¹Men. 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.

19 Another interpretation (of Numb. 11:16), “Gather Me seventy men [from the elders of Israel]”: When the Holy One, blessed be He, said to Moses, “Gather Me seventy men,” Moses said, “How shall I manage to get [them] from all the tribes?⁴² Sifre to Numb. 11:24-26 (95). If I get five each from every tribe, they will not add up to the number seventy. There will [only] be sixty. And if we get six each from every tribe, they will add up to the number seventy-two. But if I get five from one tribe and six from another, I shall be imposing jealousy among the tribes.” What did Moses do? He took seventy-two pieces of paper and wrote “elder” on them plus two other blank pieces of paper. Then he mixed them up and put them in the urn. He said to them, “Come and take your papers.” If a paper with ‘elder’ written on it came up in [a person's] hand he knew that he had been appointed an elder, but if a blank one came up in his hand he knew that he had not been appointed. Then the officer-in-charge would say to him, “Look there is another paper there with ‘elder’ written upon it. If you had been worthy of being appointed, [a paper with ‘elder’] would have come up in your hand.” When [Moses had followed this procedure] the elders were appointed. Eldad and Medad were there, but they excluded themselves. [They said,] “We are not worthy to be in the number of the elders.” Now because they excluded themselves, they were found [to have become] superior to the elders in five respects. The elders only prophesied for the morrow as stated (in Numb. 11:18), “And you shall say to the people, ‘Purify yourselves for the morrow,’” but these men prophesied what was going to happen at the end of forty years as stated (in Numb. 11:26), “But two men had remained in the camp; [the name of the one was Eldad and the name of the other was Medad…; and they were…] prophesying in the camp.” But what were they prophesying? Some say [they were prophesying] about the downfall of Gog, while others say [they were prophesying that] Moses would die and Joshua would bring Israel into the Land. You yourself know that they so prophesied, since it is what Joshua told Moses (in vs. 28), “Then Joshua ben Nun, Moses' attendant from his youth, answered.” And it is written (in vs. 27), “But a lad ran and told Moses.” And who was it? It was Moses' son, Gershom. The elders did not enter the land, but these did enter the land. Eldad is [so listed] (in Numb. 34:21) [as] Elidad ben Chislon. Medad is [so listed] (in Numb. 34:24) [as] Kemuel ben Shiphtan. The elders were not designated by their names, [but these were designated by their names]. The elders had their prophecy cease, since their prophecy was from what belonged to Moses, even as the Scripture has said (in Numb. 11:17), “and I will set aside some of the spirit which is upon you and put it on them”; but these [two] had their prophecy from that which belonged to the Holy One, blessed be He, as stated (in Numb. 11:26), “and the spirit rested upon them.” Now if you say, “Since the elders had their prophecy from what belonged to Moses, might it not have lessened his prophecy somewhat?” [The answer is] no. To what may Moses be compared? To a lamp which was lit and⁴³Sifre to Numb. 11:17 (93). everyone lights up from it; yet its light is in no way diminished. So also in the case of Moses. Although the prophets took of his prophecy, the prophecy of Moses was in no way diminished. [It is so stated] (in Deut. 34:10), “And never again did there arise in Israel a prophet like Moses.”

20 (Numb. 11:16) “Gather Me seventy men”: Did they not have elders in the past? Was it not already stated in Egypt (in Exod. 3:16), “Go and gather the elders of Israel?” So for what reason had the Holy One, blessed be He, said (in Numb. 11:16), “Gather Me seventy men?” [It was] to teach you that when Pharaoh had said (in Exod. 1:10), “Come let us act shrewdly [...],” Pharaoh gathered all Israel, and said to them, “Please work with me as a favor today.” This is what is written (in vs. 13), “So the Egyptians made the Children of Israel labor with ruthlessness (befarekh).” What is the meaning of “with ruthlessness (befarekh)?” With gentle speech (befeh rakh).⁴⁴The midrash is interpreting Exod. 1:13 to mean, SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH GENTLE SPEECH. So Sot. 11ab; Exod. R. 1:11. Pharaoh took a basket and trowel; who [could] see Pharaoh taking basket and trowel, and working with bricks and not [also] work? Israel immediately went quickly, and applied all their strength along with him all the day, because they were strong and mighty. When it grew dark, he posted taskmasters over them. He said to them, “Reckon the [number of] bricks.” They immediately arose and counted them. He said to them, “This many you shall produce for me each and every day.” He assigned Egyptian taskmasters over the officers of Israel, and the officers were assigned over the rest of the people. Moreover when he said to them (in Exod. 5:7), “You shall no longer give the people straw,” the taskmasters came and counted the bricks. [If] they [the bricks] were found deficient, the taskmasters beat the officers, as stated (in Exod. 5:14), “And the officers of the Children of Israel, [whom the taskmasters of Pharaoh had set over them,] were beaten….” When the officers were beaten for the rest of the people, they did not hand them over into the hands of the taskmasters, for they said, “It is better for us to be beaten than that the rest of the people falter.” Therefore when the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men,” Moses said, “My Master, I do not know who is worthy and who is not worthy.” He said to him (in Numb. 11:16 cont.), “Whom you know to be elders and officers of the people.” These are the officers who had handed themselves over to be beaten on their behalf in Egypt because of the required amount of bricks. Let them come and receive this dignity. It therefore says (ibid.), “whom you know to be elders and officers of the people.” Because they handed themselves over to be beaten for the community, therefore (in Numb. 11:16 cont.), “they shall lead with you in leading the people.” This is to teach you that the Holy One, blessed be He equated them with Moses. [From here] you learn that whoever hands himself over for the sake of Israel merits dignity, greatness and the holy spirit. It is therefore written (ibid.) “whom you know [to be elders and officers of the people.” From the ones of whom it is written (in Exod. 5:14), “And the officers of the Children of Israel [whom the taskmasters of Pharaoh had set over them] were beaten.”

21 (Numb. 11:16) “Gather Me seventy men from the elders of Israel”: But where were those former ones? This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁴⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁴⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us […].’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Get up! Why are you sitting? Get up!” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, [if you prevent us from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he understood from the one killed before him (vayiven me’mi she’zavuach lefaniv). Where is it shown that they killed the elders and Hur?⁴⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did He repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.”

22 (Numb. 11:16:) “Gather Me seventy men”: This text is related (to Eccl. 12:11), “The words of the wise are like goads (kedarbanot) [...].” Kedarbanot [signifies] kadur shel banot (a ball for girls). Just like a ball for girls is thrown here and there, so were the words [of Torah] thrown at Sinai. Another interpretation (of Eccl. 12:11 cont.), “and like implanted nails”: From here the sages have said, “It is forbidden to read in the profane (chitzoniot) books.” It is therefore stated (ibid.), “implanted nails.” [“Like nails (msmrwt)” – this is to teach that] just as the watches (mshmrwt) of the priests number twenty-four, so also do the books [of the Bible] number twenty-four.” (Ibid. cont.:) [“(The masters of) collections.”] These [masters] are the Sanhedrin.⁴⁸Gk.: synedrion. And if you say, “This person permits what another forbids, this one declares unfit what another declares fit, this one declares unclean what another declares clean, R. Eliezer obligates while R. Joshua exempts, and Bet Shammai prohibits while Bet Hillel permits; to whom should I listen?” [That is why] the Holy One, blessed be He, said, “Nevertheless (according to Eccl. 12:11 end) ‘all of them were given from one shepherd.’”

23 (Numb. 11:16) “Gather Me seventy man (sic)⁴⁹The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel”: This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁵⁰I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” and [it is likewise stated about] Moses (Numb. 12:3), “Now the man (ish) Moses was very humble.”

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

4 (Numb. 13:2) “Send men for yourself”:⁵The midrash here understands the verse in this more literal sense. This text is related (to Prov. 10:26), “Like vinegar to the teeth and like smoke to the eyes, so is the lazy person to those who send him.” The spies were notable, in that they spoke evil speech against the land, as stated (in Jer. 9:2), “For they have bent their tongues as a bow of falsehood, [and it is not for truth that they have grown mighty in the land.]” To what is the matter comparable? To a wealthy man who had a vineyard. Whenever he saw that the wine was good, he would say to his tenants, “Put it in my house”; but whenever he saw that it was sour, he would say to his tenants, “Put it in your houses.” So also here. When the Holy One, blessed be He, saw that the elders were worthy, he called them in His own name, as stated (in Numb. 11:16), “Gather me seventy men [from the elders of Israel].” When He saw that the spies were going to sin, he called them by Moses' name, as stated (in Numb. 13:2), “Send men for yourself.”

[Another interpretation (of Gen. 30:22): THEN GOD REMEMBERED RACHEL.] This text is related (to Ps. 55:19 [18]): HE HAS DELIVERED MY LIFE IN SAFETY (literally: IN PEACE) FROM THOSE WHO COME ABOUT ME; FOR THOSE WITH ME ARE MANY.⁵⁰Cf. Numb. R. 9:24; cf. also Gen. R. 73:3; M. Pss. 55:4. Who spoke this verse? David spoke it when his son Absalom rebelled against him and said to him (in II Sam. 15:7): PLEASE LET ME GO TO FULFILL MY VOW WHICH I VOWED TO THE LORD IN HEBRON. Then his father said to him (in vs. 9): GO IN PEACE; SO HE AROSE AND WENT TO HEBRON. Absalom said to him: I desire one thing from you, that you give me two elders to go with me so that I may do whatever I do in accordance with them. He wrote him [a letter] for two elders go with him from any city that he wanted. He took the letter and went to each and every city. Then, when he saw two of the oldest and best in the city, he would show them [the letter] and say to them: See what my father has written for me. However, because I like you a lot, I want you. This he did in each and every city until he had gotten two hundred elders, as stated (in vs. 11): WITH ABSALOM THERE WENT TWO HUNDRED MEN. What is the meaning of TWO HUNDRED MEN? R. Huna said in the name of R. Hiyya bar Abba: He took two hundred Sanhedrin presidents with him, just as you say (in Numb. 11:16): GATHER ME SEVENTY MEN.⁵¹The context explains (vss. 10-14, 17, 25) that these elders are to receive the Holy Spirit so that they can share with Moses the burden of governing and prophesying. (II Sam. 15:11, cont.:) BEING INVITED, THEY WENT IN THEIR NAIVETE AND KNEW NOTHING, since they did not know where they were going. Absalom made a feast for them; and < each > pair of elders sat down with one of those who had rebelled along with him between them. Then that one who was reclining between the pair of them would say: How fine Absalom would be as king. Let us leave David and go with him. What did they do? Even though they were with him, they would only pray for David. And what did they pray? May it be your will, O Lord God, that we fall by David's hand and not that David fall by our hand! It is therefore stated (by David in Ps. 55:19): FOR THOSE WITH ME ARE MANY.

And I will make my covenant between Me and thee (Gen. 17:2). Scripture says elsewhere in allusion to this verse: The secret of the Lord is with them that fear Him; and His covenant, to make them know it (Ps. 25:14). What secret did He reveal to those who feared Him? The secret of circumcision. The Holy One, blessed be He, revealed to Abraham alone the mystery of circumcision. The secret of the Lord is with them that fear Him. This alludes to Abraham, for it is written about him: Thou art a God-fearing man (Gen. 22:12). What is the meaning of the word sod (“secret”)? It may be explained arithmetically. In the word sod, the samekh is sixty, the vav six, and the dalet four—totaling seventy in all. Thus the Holy One, blessed be He, informed Abraham: I will produce from you seventy, as it is said: Thy fathers descended to Egypt with threescore and ten persons (Deut. 10:22); I will cause seventy elders to descend from them, as it is written: Gather unto me seventy men of the elders of Israel (Num. 11:16); and I will also cause Moses to descend from you, and he will explain the Torah in seventy languages. Therefore, it is written: The secret of the Lord is with them that fear Him; and His covenant, to make them know it.

(Numb. 11:16:) THEN THE LORD SAID UNTO MOSES: GATHER ME SEVENTY PEOPLE 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?⁶³Tanh. Numb. 3:11; Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.⁶⁴Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF⁶⁵To 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 Torah say (ibid. cont.): YOU SHALL HONOR THE PRESENCE OF AN ELDER? That one should not stand in his place, 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 into the hands of {transgressions} [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.⁶⁶Since GRAY HEAD and ELDER are understood to refer to the sages. But I might say: This is a fear of usury and a fear of <false> weights.⁶⁷In 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. Moreover, one is obligated to <have him>⁶⁸The sense of bracketed words appears in the parallel texts of Tanh. Numb. 3:11 and Numb. R. 15:17, although the exact Hebrew wordings of the two parallels differ from each other. precede 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)⁶⁹This 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 above Tanh. (Buber) Gen. 1:8. THE LORD YOUR GOD. <The et must refer> to the master scholars of Torah since you have no other guide 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 {THE PEOPLE} [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. So let no one on his own refrain from standing in the presence of an elder. R. Abba bar Pappa the Priest said: When I saw 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. 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 Esau⁷⁰Esau stands for any Roman. the Wicked is a rise which is wholly decline. Today he is a governor;⁷¹Gk.: eparchos. tomorrow a commoner;⁷²Lat.: paganus (“peasant”). the next day an imperial cabinet member⁷³Lat.: comes. the day after that a captain.⁷⁴Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the Prophet says (in Obad. vs. 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, SAYS THE LORD. 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. 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? 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>.

(Gen. 17:2:) AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. This text is related (to Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM, AND HE MAKES HIS COVENANT KNOWN TO THEM.⁹⁹Tanh., Gen. 3:19; Gen. R. 49:2 (but not in the Theodor edition). What is the secret of the Holy One. This is circumcision, since the Holy One revealed the mystery¹⁰⁰Gk.: mysterion. of circumcision to no one but Abraham, as stated (ibid.): THE SECRET (SWD) OF THE LORD IS FOR THOSE WHO FEAR HIM. What is the meaning of SWD? One's years: S is sixty; W is six; D is four. That makes seventy years. See, the Holy One said: Out of you I am raising up seventy souls, as stated (in Deut. 10:22): WITH SEVENTY SOULS < DID YOUR ANCESTORS GO DOWN TO EGYPT >. And out of them < I > am raising up seventy elders, as stated (in Numb. 11:16): < GATHER FOR ME > SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. And I am raising up Moses, who will study the Torah in seventy languages, as stated (in Deut. 1:5f.): < MOSES UNDERTOOK TO EXPOUND >¹⁰¹According to Rashi, EXPOUND implies that Moses explained the Torah for all seventy nations in their own languages. THIS TORAH, SAYING: THE LORD SPOKE TO US IN HOREB. Ergo (in Ps. 25:4): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM. He said to him: It is enough for a slave to be equal to his owner.¹⁰²Cf. Matthew 10:24-25; Luke 6:40; John 13:16. It is comparable to a king who had a friend that had more than enough wealth. The king said: What shall I give to my friend? He has silver and gold, male and female slaves, and cattle. But look, I will gird him with my armor.¹⁰³Gk.: zone, i.e., “girdle.” Thus the Holy One said: What shall I give to you? I have already given you silver and gold, male and female slaves, and cattle, as stated (in Gen. 13:2): AND ABRAM WAS VERY RICH < IN CATTLE, IN SILVER, AND IN GOLD >. So what shall I give you? It is enough for you to be like me, as stated (in Gen. 17:2-4): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU … THEN ABRAHAM FELL UPON HIS FACE … AS FOR ME, BEHOLD, MY COVENANT IS WITH YOU. Ergo (in Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM.

(Numb. 11:16:) GATHER ME SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. Did they not have elders in the past?⁸⁶Tanh. Numb. 3:13; Numb. R. 15:20. Was it not already stated in Egypt (in Exod. 3:16): GO AND GATHER THE ELDERS OF ISRAEL? So for what reason had the Holy One said (in Numb. 11:16): GATHER ME …? <It was> to teach you that when Pharaoh had said (in Exod. 1:10): COME LET US ACT SHREWDLY, Pharaoh gathered all Israel. He said to them: Please work with me as a favor today. This is what is written (in vs. 13): SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH RUTHLESSNESS (befarekh). At first it was with with gentle speech (befeh rakh).⁸⁷The midrash is interpreting Exod. 1:13 to mean: SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH GENTLE SPEECH. So Sot. 11ab; Exod. R. 1:11. Pharaoh took a basket and trowel, and whoever [saw Pharaoh] taking basket and trowel and working with bricks worked too. Israel immediately went quickly, and vigorously applied their skill along with him all the day, because they were strong and mighty. When it grew dark, he posted taskmasters over them. He said to them: Reckon the < number of> bricks. They immediately arose and counted them. He said to them: This many you shall produce for me each and every day. He assigned Egyptian taskmasters over the officers of Israel, and the officers were assigned over the rest of the people. Moreover when he said to them (in Exod. 5:7): YOU SHALL NO LONGER GIVE THE PEOPLE STRAW, the taskmasters came and counted the bricks. <If> they were found <the bricks> deficient, the taskmasters beat the officers, as stated (in Exod. 5:14): AND THE OFFICERS OF THE CHILDREN OF ISRAEL, WHOM <THE TASKMASTERS OF PHARAOH> HAD SET OVER THEM, WERE BEATEN…. When the officers were beaten for the rest of the people, they did not hand them over into the hands of the taskmasters, for they said: It is better for us to be beaten that the rest of the people may not be weakened. Therefore when the Holy One said to Moses (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>, Moses said: Sovereign of the Universe I do not know who is worthy and who is not worthy. He said to him (in Numb. 11:16 cont.:) WHOM YOU KNOW TO BE ELDERS AND OFFICERS OF THE PEOPLE. These are the officers who had handed themselves over to be beaten on their behalf in Egypt because of the required amount of bricks. Let them come and receive this dignity. It therefore says (ibid.): WHOM YOU KNOW TO BE [ELDERS AND OFFICERS OF THE PEOPLE]. From here you learn that whoever hands himself over for the sake of Israel merits glory and dignity. It is therefore written (ibid.): WHOM YOU KNOW [TO BE ELDERS AND OFFICERS OF THE PEOPLE. Who are they? The ones of whom it is written] (in Exod. 5:14): AND THE OFFICERS OF THE CHILDREN OF ISRAEL <WHOM THE TASKMASTERS OF PHARAOH HAD SET OVER THEM> WERE BEATEN.

(Ibid., cont.:) A NATION, EVEN AN ASSEMBLY OF NATIONS, SHALL COME FROM YOU. He brought him the news that his children were going to become like the nations. Just as the nations number seventy, so also shall your children be seventy < like > a Sanhedrin: It is so stated (in Numb. 11:16): GATHER FOR ME SEVENTY PEOPLE.

What is more, if one hears (words of Torah) from a sage, it is as if he hears them from Sanhedrin, it being written (Ibid.) "the man of the gatherings," "gatherings" alluding to Sanhedrin, viz. (Bamidbar 11:16) "Gather unto Me seventy men from the elders of Israel."

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.

(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!

"So the Egyptians enslaved the children of Israel with back breaking labor [b'farech]" (Ex. 1:13). R. Elazar says, "B'pe rach—with a soft mouth." R. Shmuel says, "B'frichah—With rigor." "And they embittered their lives with hard work[, with clay and with bricks and with all kinds of labor in the fields...]" (Ex. 1:14). Rava said, "At first with mortar and bricks, and ultimately with all field work." "[...] all their work that they worked with them with was back breaking labor." To the one who says b'frichah—for they exchanged the work of the men with that of women, and the work of the women with that of men. To the one who says there b'pe rach—certainly that was [also] with rigor. At the time that he said (Ex. 1:10), "Get ready, let us be clever with it," Pharaoh gathered all Israel and said to them, "Please, let some of you work with me today for wages," which is as written, "b'farech—b'pe rach, with a soft mouth." He took a sack and a rake, and whoever saw Pharaoh taking a sack and a rake and working with bricks, would do [likewise]. Right away Israel went with alacrity and worked at the craft all day according to their strength (for they were strong and mighty). When it got dark, overseers were set over them, and they said to them, "Count the bricks." They right away stood and counted them, and he said to them, "Make me the same [amount] every day." He appointed Egyptian overseers over Jewish officers. The overseers would come and count the bricks and find a number missing, and the officers were beaten in place of the rest of the people, [for] they would not betray them to the overseers. They said, "Better that we should be beaten than that the rest of the people be hurt." Therefore, when the Omnipresent said (Num. 11:16), "Gather for Me seventy men," Moses said, "Master of the universe, I do not know who is worthy and who is unworthy." He said to him (ibid.), " '[...W]hom you know'–for these are the elders of the people and their officers who gave themselves up to be beaten in their place in Egypt. They should come and take this greatness." From this you may learn that anyone who gives themselves up for Israel merits honor and greatness. "And with all manner of labor in the field" (Ex. 1:14)—For is it possible that they worked in the field and not the city? Rather, they decreed upon them, that the men should lie in the field, and the women in the city, in order to reduce their fertility. The women would warm up heated food for them and bring to their husbands all kinds of food and drink and reassure them, saying, "They did not subjugate us. Ultimately the Holy One blessed be He will redeem us." From this, they had relations and were fruitful and multiplied. What was their reward? They merited the spoils of Egypt and the spoils of the Sea [of Reeds], as it says (Ps. 68:14), "If you lie between the borders—the feathers of a dove covered with silver...." And it is written (Song 4:12), "A locked garden"—these are the women, who were modest like a garden without a breach. "[A] locked up spring" (ibid.)—these are the men, who were laid like springs upon the field.

"your elders and they will tell you": These are the elders, viz. (Bamidbar 11:16) "Gather unto Me seventy men from the elders of Israel."

(Devarim 33:5) "And He was a King in Yeshurun": When Israel are of one counsel below, His great name is exalted above, viz. "And He was a King in Yeshurun" — When? "when the heads of the people gathered." And there is no "gathering" but that of the elders, as it is written (Bamidbar 11:16) "Gather unto Me seventy men from the elders of Israel."