Midrash su Esodo 34:31

R. Jacob the son of Yohai, in the name of R. Jonathan, explained the text: And man boweth down, and man lowereth himself (Isa. 2:9). And man boweth down alludes to the Israelites, as it is said: And ye My sheep, the sheep of My pasture, are men (Exod. 34:31), while man lowereth himself refers to Moses, as it is said: Now the man Moses was very meek (Num. 12:3). Moses cried out: Master of the Universe, I know that Israel lowered itself before a calf, but I too lowered myself; will You not forgive them? He replied: You will forgive them. Hence, When thou takest the sum (forgivest them).¹⁰“Take the sum” (lit. “lift up the head”) is an idiom meaning “forgive.”

(Bamidbar 10:3-4) "And when they (the Cohanim) blow with (both) of them, then all the congregation shall gather unto you, to the door of the tent of meeting. And if they blow with one, there shall gather unto you the chiefs." — But we have not heard to where (the chiefs are to gather). It follows (by induction), viz. "Blowing" is written in respect to the congregation, and "blowing" is written in respect to the chiefs. Just as the first (gathering) is at the door of the tent of meeting, so, the second. I might think that all who are (written) first in Scripture (in this instance, the congregation) are first in the act (of gathering). It is, therefore, written (Bamidbar 30:2) "And Moses spoke (first) to the heads of the tribes of the children of Israel": Since "speaking" is mentioned in the Torah unqualified (as to the order of speaking), and in one instance it is explicitly mentioned that the chiefs take precedence, so I induce that in all instances of "speaking" the chiefs take precedence. R. Yonathan said: (The above derivation is) not needed. For it is already written (Shemot 34:31-32) "And Moses called to them, and there returned to him Aaron and all the chiefs of the congregation and Moses spoke to them. And afterwards all the children of Israel drew near, etc." Since "speaking" is mentioned in the Torah unqualified, and in one instance it is mentioned that the chiefs take precedence, so I induce that in all instances of speaking the chiefs take precedence. What, then, is the intent of "And Moses spoke to the heads of the tribes, etc."? To teach (by juxtaposition with 30:3) that annulment of vows is effected only by experts.

(Bamidbar 30:2) "And Moses spoke to the heads of the tribes": What is the intent of this? From (Ibid. 10:3) "And when they (the Cohanim) blow (tekiah) with them (the shofaroth) then all the congregation shall gather unto you," and (Ibid. 4) "And if they blow (tekiah) with one, there shall gather unto you the chiefs," we do not know where (they are to gather). It is (therefore) written "tekiah" re the congregation, and "tekiah" re the chiefs. Just as the congregation, (Ibid. 3) "to the door of the tent of meeting," so, the chiefs, at the door of the tent of meeting. — But perhaps all that is first in Scripture (i.e., "congregation") is first in act? It is, therefore, written (Ibid. 30:2) "to the heads of the tribes" (and then to the tribes). Since "spoke" is written in the Torah unqualified (as to whom he is speaking first), and in one instance (i.e., this one) it is specified that the chiefs take precedence to the congregation, it is, likewise, assumed in all such instances that the chiefs take precedence to the congregation. R. Yonathan says: This (derivation) is not necessary. It is already written Shemot 34:31-32) "And Moses called to them, and there returned to him all the chiefs of the congregation, and Moses would speak to them. And after that, all the children of Israel would approach and he would command them, etc." Since "speaking" is written in the Torah unqualified (as to whom he is speaking first), and in one instance it is specified that the chiefs take precedence to the congregation, so, this is assumed in all such instances. If so, why need it be written (here) "to the heads of the tribes"? To indicate that the permitting (i.e., absolution) of vows is through experts alone.