Midrash su Esodo 30:31

[(Exod. 30:12): WHEN YOU TAKE A CENSUS.] What is written <just> before this lection (in Exod. 30:10)? AARON SHALL MAKE ATONEMENT UPON ITS HORNS (i.e., the horns of the incense altar) <ONCE A YEAR>.¹³Tanh., Exod. 9:6; PRK 2:7. When Israel sinned, the Holy One said to Moses: Go and make atonement for them. He said to him: Sovereign of the World, did you not say this: ONCE A YEAR? The Holy One said to him: Go and restore them. R. Abbin the Levite said: Moses said to the Holy One: Sovereign of the World, out of all the peoples that you have in your world, you only charge me concerning Israel. (Lev. 20:2:) AND UNTO THE CHILDREN OF ISRAEL YOU SHALL SAY. (Exod. 30:31:) UNTO THE CHILDREN OF ISRAEL YOU SHALL SPEAK. To what is the matter comparable?¹⁴Tanh., Exod. 9:8. To a King who had purple garments.¹⁵Gk.: porphurai. Now he had a certain purple cloak which he cherished more than all of them. So he commanded his servant and said to him: Shake it out; fold it up. He also said to him: Set your mind on it. He said to him: My Lord King, of all your purple garments you have only commanded me concerning this one. He said to him: Because I wore this one when I first became king, I therefore cherish it more than all these <other> garments of mine. In such a way did the Holy One speak, when <Moses> said to him: For what reason did you command me more concerning Israel than all the <other> peoples which are in the world? He said to him: For what reason? Because they were the first to make me king, <when they did so> by the sea. (Exod. 15:18:) THE LORD SHALL REIGN FOR EVER AND EVER.

Moses cried out: My master, You did not command me about even one of the seventy nations, only concerning Israel: When thou takest the sum of the children of Israel, Unto the children of Israel thou shalt speak, And unto the children of Israel thou shalt say, Command the children of Israel, Speak unto the children of Israel. You commanded me to do this only to the children of Israel. He replied to him: I did so because they are dearer to me than all the nations. They are My treasure, I love them and have chosen them, as it is said: And the Lord hath chosen thee to be his own treasure out of all peoples (Deut. 14:2). Observe how precious they are that they are mentioned five times in a single verse: I have given the Levites—they are given to Aaron and his sons from among the children of Israel, to do the service of the children of Israel in the Tent of Meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the Sanctuary (Num. 8:19).

9) (Vayikra 8:10): "And Moses took the oil of anointment and he anointed the mishkan and all that was in it, and he sanctified them.": R. Yehudah says: Many miracles were wrought with the anointing oil that Moses compounded in the desert — from beginning to end. For in the beginning there were only twelve logs of oil. A hin of olive-oil (viz. Shemoth 30:24) does not suffice for the anointment of the roots (of the incense). How much is burnt by the fire? How much is absorbed by the roots? How much is absorbed by the kettle (in its compounding)? And yet with it were anointed Aaron and his sons all the seven days of investiture, and with it were anointed the mishkan and all of its vessels, and with it were anointed high-priests and kings. And even a high-priest the son of a high-priest requires anointment. And a king the son of a king is not anointed. And why was Solomon anointed? Because of the contention of Adoniyahu. And Yehoash? Because of the contention of Ataliah. And Yehoachaz? Because of Yehoyakim, who was two years older than he. And that oil remains intact for time to come, viz. (Shemoth 20:31): "Holy anointing oil shall this (zeh) be to me throughout your generations. (The gematria [numerical equivalent] of "zeh" is twelve [logs]).

(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.

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>.

(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!