Comentario citado sobre Números 11:24

Since Moshe saw that God would not allow the building of the Tabernacle according to the original theoretical plan now, since the Children of Israel were not fitting for this, he thought of the idea of preparing something temporary in place of the Tabernacle, until the anger passed. It was impossible for him to seclude himself with the Divine Presence in the Camp of Israel because the camp had been defiled by the sin of idolatry, so that God did not want to have His Divine Presence rest there. Hence Moshe took his tent and planted it outside the camp to serve him as a meeting place between himself and God. That is the main content of this section. And as for the verbs and their form, it is impossible that they all indicate a continuing action at each stop. At the beginning of verse 7, it is speaking about the taking away of the tent, about its planting outside of the camp - that is to say, about its removal from the camp where it was up to now - and its being named; and these are certainly only one-time actions. (And even from what is written in Numbers 11:24-30, it does not imply that the Tent of Meeting was outside the camp then. The intent there is only to distinguish between the camp of Israel and the camp of the Divine Presence in its midst.) The verbs in the continuation of the section, after the first ones, without a doubt do indicate actions that continued until the Tabernacle was erected. But the first ones, will take, will plant, will call are nothing but additional examples of the use of verb forms that accord to a poetical style, like the form of the verb, will be destroyed, that we already dealt with in [Exodus] 8:20. This whole section is phrased in a poetic style and a poetic rhythm. Traces of the footprints of ancient epic poetry are noticeable in it. The verbs stated in verse 7 remained - so it would seem - like their form in the poem, specifically because similar forms are found widely in the rest of the section. [There] it was also fitting for prose, given that they are about continuing actions.

Having appreciated this we can also understand the first verse in the Book of Exodus where the Torah writes: “and these are the names of the Children of Israel who came to Egypt with Yaakov, etc.” The words: “with Yaakov” mean that their arrival and continued successful existence in Egypt was due to their patriarch Yaakov. When the Torah there adds the words איש וביתו באו, these words have an additional meaning, i.e. that the Shechinah and its entourage also accompanied the Israelites to Egypt, as I pointed out in my commentary on that verse. There are several occasions when the euphemism for the great name of G’d א-ד-נ-י is spelled with an additional letter ו in the middle to give us the numerical value of 71, i.e. the attribute of Justice with its full complement of the celestial Sanhedrin (compare Amos 7,7 where the word אנך also has the numerical value of 71 to make our point still stronger.) [The prophet described a vision of the attribute of Justice threatening to lay waste Jerusalem Ed.].
When the Torah in our chapter verse 24 instructs Moses to position these seventy elders around the Tent of Meeting, this is to symbolize the seventy angels which surround the throne of the Lord in the celestial regions.