Midrash su Esodo 24:9

(Fol. 25) MISHNAH: It once happened that two witnesses came and said: "We saw the moon in the eastern part of the horizon in the morning, and in the evening, in the western part of the horizon." R. Jochanan b. Nuri declared them to be false witnesses; but when they came to Yamnia, Rabban Gamaliel accepted their testimony as valid. On another occasion two other witnesses came and said: "We saw the moon on its proper day, but could not see it on the next evening of the intercalary day." R. Gamaliel accepted their testimony, but R. Dosa b. Harkinas said: "They are false witnesses; for how can they testify of a woman that she gave birth, when on the next day she appears to be pregnant?" "I approve of your opinion," remarked R. Joshua. Upon this, R. Gamaliel sent word to R. Joshua, saying: "I order thee to come to me with your staff and your money, on the Day of Atonement, — which is to come according to your computation." R. Akiba went to him (R. Joshua) and found him grieving. He then said to him: "I can prove that all which Rabban Gamaliel has done is proper, for it is said (Lev. 23, 4) These are the feasts of the Lord, holy convocations which ye shall proclaim, etc.; i.e., whether at their proper time, or not at their proper time, shall their convocations be considered as holy festivals." R. Joshua then went to R. Dosa b. Harkinas. "If we are to reinvestigate the decisions of the Beth Din of R. Gamaliel." R. Doso b. Hankinas said to him, "then we must also reinvestigate the decisions of all the tribunals of justice which have existed from the time of Moses till the present day! But it is said (Ex. 24, 9) "Moses, Nadah, Abihu, and seventy elders went up [to the Mount]. Why were not the names of the elders also specified? To teach us that every three men which are appointed in Israel to form a Beth Din (judiciary tribunal), are equal to the Beth Din of Moses." E. Joshua then took his staff and money in his hand, and went to Yamnia, to Rabban Gamaliel, on the very day on which the Day of Atonement would have been according to his computation. Then Rabban Gamaliel arose and kissed him on his forehead, saying: "Enter in peace, my teacher and my disciple! My teacher in knowledge; my disciple — since thou didst fulfil my words."

Another interpretation (of Gen. 28:12): AND BEHOLD, THE ANGELS OF GOD. This refers to Moses and Aaron, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON.²²The passage continues: NADAB, ABIHU, AND SEVENTY OF THE ELDERS OF ISRAEL. (Gen. 28:13:) AND BEHOLD, THE LORD STOOD UPON IT. (Exod. 19:20:) AND THE LORD CAME DOWN UPON MOUNT SINAI. (Gen. 12:13, cont.:) AND SAID: I AM THE LORD, THE GOD OF YOUR FATHER ABRAHAM AND THE GOD OF ISAAC. It is also stated on Sinai (in Exod. 20:1): I AM THE LORD YOUR GOD.

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16) To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.) When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6) ...