Midrash sobre Êxodo 3:16

God will surely remember you. That is, He will remember you in Egypt, and He will remember you at the sea; He will remember you in the wilderness, and He will remember you at the river of Arnon; He will remember you in this world, and He will remember you in the world-to-come.

(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."

...

(Lev. 25:25:) < WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, > THEN HIS REDEEMER SHALL COME, < THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. > Who was this? Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELECH. Ergo (in Lev. 25:25): AND SELLS SOME OF HIS PROPERTY. R. Simeon ben Johay said: Elimelech, Salmon, So-and-So,²⁶Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab.²⁷BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. Elimelech, Mahlon, and Chilion were leaders²⁸Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation. So for what reason were they punished? Because they went abroad from the land of Israel. Thus it is stated (in Ruth 1:19): < WHEN THEY CAME TO BETHLEHEM, > THE WHOLE CITY WAS EXCITED OVER THEM, AND THE WOMEN SAID: IS THIS NAOMI? What is the meaning of IS THIS NAOMI? You saw Naomi when she went abroad from the land of Israel. What has happened to her? (Lev. 25:25:) THEN HIS REDEEMER (go'el) SHALL COME, < THE ONE MOST CLOSELY RELATED (qarov) >. This is Boaz, since it is stated (in Ruth 2:20): THE MAN IS OUR RELATIVE (qarov), HE IS ONE OF OUR REDEEMING KIN (go'el). At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2): SEE, HE IS WINNOWING BARLEY ON THE THRESHING FLOOR TONIGHT. < If > he was a prince (nasi), would he have been winnowing on a threshing floor?²⁹Above, Exod. 3:16. It is simply because his generation was dissolute in sexual matters, that he went out to guard his threshing floor. She said to her (in vs. 3): YOU ARE TO WASH AND ANOINT YOURSELF. Then after that (ibid): AND GO DOWN TO THE THRESHING FLOOR. "And I shall go down" is {not written} [the actual written text (ketiv)]. She said to her: My merit will go down with you.³⁰Ruth R. 5:12. She did not do as her mother-in-law had told her. What did Ruth do? After she went down to the threshing floor, she did < what she was told >, as stated (in vs. 6): SHE WENT DOWN TO THE THRESHING FLOOR AND DID JUST AS HER MOTHER-IN-LAW HAD COMMANDED HER.³¹In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself. Why? It is simply that she said: The generation was dissolute in sexual matters. What if they see me made up and say: Perhaps she is a harlot? (Vs. 7:) THEN, WHEN BOAZ HAD EATEN AND DRUNK, AND HIS HEART WAS MERRY. What is the meaning of AND HIS HEART WAS MERRY? That he was busy at the Torah.³²Ruth R. 5:15. Thus it is stated (by wisdom in Prov. 9:5): COME AND EAT OF MY BREAD. (Ruth 3:7, cont.:) AND WHEN HE CAME TO LIE DOWN BESIDE THE GRAIN PILE, THEN SHE CAME IN SECRET. [What is the meaning of IN SECRET (LT; rt.: LWT)? In a hiding place,] just as you say (in I Sam. 21:10 [9]): HERE IT IS WRAPPED (rt.: LWT) IN A MANTLE. (Ruth 3:8:) NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, < AND HERE WAS A WOMAN LYING AT HIS FEET >. What is the meaning of TURNED ASIDE (rt.: LPT)? That he seized her head, because he thought that it was a spirit.³³See above, Exod. 3:16; Ruth R. 6:1, both of which explain further that he felt her head for hair, because demons have no hair. < It is > just as you say (in Jud. 16:29): AND SAMSON EMBRACED (rt.: LPT) THE TWO MIDDLE PILLARS. (Ruth 3:9:) THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. He said to her: what have you come here to do? She said to him: To fulfill the Torah (in Lev. 25:25): WHEN YOUR RELATIVE BECOMES POOR…, [THEN HIS REDEEMER SHALL COME]. Arise and fulfill the Torah. He said to her: Since you have come to fulfill the Torah, (Ruth 3:13:) SPEND THE NIGHT. THEN IT SHALL COME TO PASS IN THE MORNING THAT, IF HE WILL REDEEM YOU, GOOD (tov); for he had a kinsman older than he, whose name was Tov. R. Hanina said: She said to him: Are you dismissing me with words? He said to her (Ibid., cont.): AS THE LORD LIVES, I am not dismissing you with words. (Ruth 4:1:) THEN BOAZ WENT UP TO THE GATE AND SAT DOWN THERE, < AND BEHOLD, THE REDEEMER OF WHOM BOAZ HAD SPOKEN WAS PASSING BY >. He said to him: Sit down, and we shall look into the Torah. What < is written > (in Lev. 25:25)? WHEN YOUR RELATIVE BECOMES POOR < AND SELLS SOME OF HIS PROPERTY, THEN HIS REDEEMER SHALL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. > Boaz said to Tov (in Ruth 4:3–4): NAOMI IS SELLING THE PARCEL OF LAND WHICH BELONGED TO OUR KINSMAN ELIMELECH < …; > AND I THOUGHT I SHOULD DISCLOSE IT TO YOU, SAYING: BUY IT, since you are an older kinsman than I < and have the right > to redeem it. (Vs. 4, cont.:) IF YOU WILL REDEEM IT, REDEEM IT. (Vs. 6:) THEN THE REDEEMER SAID {TO BOAZ}: < YOU > TAKE OVER < MY RIGHT OF REDEMPTION > FOR YOURSELF. At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn < what to do >? From this section (in Lev. 25:25): WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY, < THEN HIS REDEEMER SHALL COME, THE ONE MOST CLOSELY RELATED TO HIM, AND REDEEM…. >

And to the elders of Israel: Rabbi Akiva said, "Israel is compared to a bird - just like a bird cannot fly without wings, so [too,] Israel cannot do anything without elders. Rabbi Yose bar Chalafta said, "Great is old age - as if they are elders, they are beloved; and if they are youths, the Holy One, blessed be He, makes old age spring upon them [early]." Rabbi Shimon ben Yochai said, "Not [only] in one place, nor in two or three places do we find that the Omnipresent dispenses honor to the elders: In Egypt, as it is stated (Exodus 3:18), 'And they will listen to your voice and you will come, you and the elders of Israel'; at the [burning] bush, 'Go and collect the elders of Israel' (Exodus 3:16); at Sinai, 'you and Aharon, Nadav and Avihu and seventy of the elders of Isreal' (Exodus 24:10); at the tent of meeting, 'to Aharon and to his sons and to the elders of Israel. So [too,] in the future to come, the Holy One, blessed be He, dispenses honor to the elders, as it is stated (Isaiah 24:23), 'And the moon will be embarrassed and the sun ashamed, since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" The Sages, may their memory be blessed, said, "The Holy One, blessed be He, will in the future make an assembly of His elders. And that is what the verse states, 'since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" And the Holy One, blessed be He, honors the righteous ones and the pious ones, but any time that a mistake comes from them, He chastises them. See that which is written about the sons of Aharon, as they were assistant priests and erred with wine, as so did they, may their memory be blessed, say - that they were inebriated with wine; and hence the Holy One, blessed be He, commanded after their death, to warn about wine, as it is stated, "Wine and strong drink shall you not drink, you and your sons with you." The Holy One, blessed be He, said, "Be careful with wine. See that which Noach did, as he began to err with it, as it is stated (Genesis 9:20), 'And Noah, the man of the earth, began to plant a vineyard,' and it is written (Genesis 9:21), 'And he drank from the wine and he became drunk and he revealed himself.' What caused him to become disgraced? The wine. And it caused him to bring a curse upon his seed, as it is stated (Genesis 9:25), 'And he said, "Cursed is Canaan."' And hence, be warned about wine, since wine brings a person to all the sins in the world - to licentiousness, to the spilling of blood, to theft and to all the [other] sins in the world." And does it not gladden the heart of man; and the verse praise it like one reading in the Torah? As it is stated, (Psalms 104:15), "And wine gladdens the heart of a man," and it states (Pslams 19:9), "The precepts of the Lord, gladdening the heart." And further, He bequeaths the Garden of Eden to those occupied with Torah and its precepts, as it is stated (Deuteronomy 30:20), "as it is your life and the length of your days"; and a drunk - when the wine is still with him - sits happily, as if he was sitting in the Garden of Eden. [The resolution is] like [the story of] that student who was a pious man, and he had a father that drank heavily. And each time he would fall in the marketplace [from drinking], people would come and hit him with stones and pebbles. And they would yell and call out behind him, "Look at the drunkard." And when his son the pious man saw, he was embarrassed and wished for his soul to die. And every day, he would say to [his father,] "I will order [it] and they will bring you from every wine that they sell in the province to your house, and [just] don't go to drink in the tavern, such that you make a disgrace of yourself and of me." And he [would] say this to him once or twice every day, until his father said that he would do this, as he said, not to go to drink in the tavern. And so did the pious man do, that he would make food and drink for him every day and every night and put him to sleep in his bed, and then leave. One time, rain was falling and that pious man went out to the marketplace and was walking to the synagogue for prayer. And he saw a drunkard laying in the marketplace and a puddle of water was falling on him. And the young men and the youths were hitting him with stones and pebbles and throwing clay in his face and into his mouth. When this pious man saw, he said in his heart, "I will go to father and bring him to here, and I will show him this drunkard and the disgrace that the young men and youths make out of him; maybe he will prevent his mouth from drinking in the tavern and from getting drunk." And so did he do, he brought him to there and showed [the drunkard] to him. What did his old father do? He walked over to the drunkard and asked him in which [tavern] he drank that wine from which he became drunk. His pious son said to him, "Father, for this did I call you? Rather to see the disgrace they make out of him, as so do they do to you at the time that you drink - maybe you will prevent your mouth from drinking in the tavern?" He said to him, "My son, I have no enjoyment and Garden of Eden in my life besides this." When the pious man heard, he left with a bitter spirit. But the precepts and the Torah are not [just like] the joy of wine - since when the wine leaves his body, sorrow comes into his heart, 'this one leaves and that one comes'; but the Torah and the commandments are a delight and joy in this world and in the world to come, as it is stated, "as it is your life and the length of your days" - in this world and in the world to come, which is completely long. And you will find further with the sacrifices that it states about the lambs, "two one-year old unblemished lambs" (Numbers 28:9); about the bread, two issaron; but about the wine, [only] a quarter of a hin. So little would they offer [of the wine] to make known proper action (derekh erets). As much wine brings a person to sin, to great grief and to loss of the purse, as it is stated (Proverbs 23:31), "Do not ogle that red wine, as it lends its color to the cup, as it flows on smoothly" - in his home, such that there not be with what to cook, since he sells and gives everything for the sake of wine. Another [understanding]: Do not read it [as] "to the cup (kos)," but rather "to the purse (kis)," as he puts an evil eye into his purse. And so do you find with the Children of Ephraim, as it states (Hosea 7:11), "But Ephraim was like a silly dove, with no heart." Why? Because they drink much wine; and it states (Isaiah 28:1), "Woe, the crown of pride of the drunkards of Ephraim." And we have also found with a man and a woman that the verse states to take out their son to pelt him with stones, as it is stated (Deuteronomy 21:18), "And if a man has a son that is wild and rebellious," and it states (Deuteronomy 21:19), "And his father and his mother shall grab him." And why all of this? Because he went out to bad culture, such that he will spend his money, steal and do sins, and become liable for the death penalty. And before he becomes liable for death, "And his father and his mother shall grab him, etc. And all of the people of his city shall pelt him, etc." (Deuteronomy 21:19-21). And know [from this], that there is great evil in drinking much wine. And how much meat does he eat more than another man, for which he is liable for death? One litra. And another verse states, "Do not be of those who guzzle wine, or glut themselves on meat to them" (Proverbs 23:20). What is [the meaning of] "to them?" Meaning to say, to them do they do the evil - as they spend [all] their money and come to disgrace; and in the end, they become liable for death in this world and in the world to come.

... 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)

(Numb. 11:16:) Gather Me seventy men.” Did they not have elders in the past?⁵²Numb. 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, 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).⁵³The 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.” [From here] you learn that whoever hands himself over for the sake of Israel merits dignity 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.”

(Numb. 11:16:) “Gather Me seventy men from the elders of Israel.” But where were those former ones?⁵⁴Numb. R. 15:21. 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).”⁵⁵Cf. 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];⁵⁶Cf. 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,] “Why are you sitting?” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men, and do not consort with the wicked.’” [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 built from the killing (vayiven mizvoach). Where is it shown that they killed the elders and Hur?⁵⁷On 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].”

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.”

21 The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Exodus 3:15, is a hint to] Israel, to Moshe,"pakod pakadeti etchem (I have surely remembered you)." The doubling of tsadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, [ou'metachtav yitsmach] (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the Messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDavid tsemach tsadeek [...] (and I will raise up a true branch of David [...])." "The leader of fifty" (Isaiah 3:3). Twenty-four books (of the Bible); add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. "Sixty were the queens," (Song of Songs 6:8), sixty tractates; "and eighty were the concubines," eighty study halls that were in Jerusalem corresponding to its gates.; and maidens without number," the study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This corresponds to] the sixty letters of the priestly blessing (Numbers 6:24-26). Three hundred and eighteen [souls mentioned in Genesis 14:14 is the numerical equivalent of] Eliezer. "Inasmuch (ekev) as Avraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (Genesis 26:5) - he recognized him when he was three (the numerical equivalent of ekev, being three less than that of Avraham). The Satan (HaSatan) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year that he rules over all of them to slander, excepting Yom Kippur. Rabbi Ami beiRabbi Abba said, "Avraham was missing five organs before he was circumcised and [before] he fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." "A woman of valor is the crown of her husband" (Proverbs 12:4) - that is Sarah. Her name had been Sarai. Two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod (with a numerical count of ten that was taken from her) was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehoshua came and Moshe added to him a yod - the Lord save you from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod (with a numerical count of ten) corresponds to the ten trials [of Avraham]. [The letter] tsadi (with a numerical count of ninety), [as] Sarah was ninety when he was born. [The letter] chet (with a numerical count of eight), [as] he was circumcised on the eighth day. And the letter kof (with a numerical count of one hundred), [as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards. Count from (the last son), Binaymin to Levi - there are ten sons, [and Levi] was the tenth. [The letter] ayin (with a numerical count of seventy corresponds to the number of offspring he took to Egypt), "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received minus the name of God, "And may He give you etc." (Genesis 27:28)]. [The letter] bet (with a numerical count of two) remains, corresponding to two angels (that he saw on the ladder in his dream) rising. There were six hundred and thirteen commandments in the tablets - corresponding to the letters from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments - no less and no more. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, [as it is stated] (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you besides to fear Him [...]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; and Torah has a numerical value of six hundred and eleven - and Torah and fear [of God] along with them, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) [is six hundred] - the rabbis taught: [Add] eight [strings] and five [knots], behold that is six hundred and thirteen. The days of Avraham were one hundred and seventy-five years, [of] Yitzchak were one hundred and eighty years [and of] Yaakov were a hundred and forty-seven years. When you put them together, it is found to be five hundred and two years. And so is the distance of the the heavens to the earth, "like the the days of the heavens above the earth" (Deuteronomy 11:21). "[The man (David)] raised on high" (II Samuel 23:1) - [high (al) has a numerical value of one hundred] corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David came and ordained [the daily saying of] one hundred blessings. Once he ordained them, the pestilence ceased. High (al) [corresponds to] the yoke (ulah) of Torah and the yoke of suffering. "Forgive all guilt and take the good (tov) that we pay with the words of our lips" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen blessings. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained after it for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "Take tov [in at-bash (matching letters based on how close they are to the center of the alphabet), which is the same] as the numerical value of soul (nefesh). Israel said, 'At the time that the Temple existed, we would incinerate the fats and the innards and be cleansed. But now behold our fat, our blood and our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty seah [corresponding to the forty mentions] of well water, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. Each seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] challah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value [of le'at] is forty. And one who separates the measure of the challah [tithe] must separate one part in forty three and a fifth from Torah writ like the [numerical] value of challah. The main categories of work [on Shabbat] are forty minus one (thirty-nine), as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one. "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses that the snake, Chava, Adam and the ground were cursed - and the sages lessened one, because of "he shall not add." Those [judges] advocating innocence are more those advocating guilt. [For] it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in at-bash. Tavel is Ramlah [according to] its numerical value in al-bam (another numerical scheme). "Thus (bezot) shall Aaron enter the shrine; with a bull of the herd for a sin offering and a ram for a burnt offering" (Leviticus 16:3). Bezot (which has a numerical count of four hundred and ten) is a hint to the first Temple that stood for four hundred and ten years.

(Exod. 4:21:) THEN THE LORD SAID UNTO MOSES: WHEN YOU GO TO RETURN TO EGYPT. The Holy One showed him the miracles that he was going to do for him. Now he had said to him (Exod. 3:16:): GO AND GATHER THE ELDERS OF ISRAEL,… and afterwards you are going to Pharaoh. Moses said: If they should say TO ME (in Exod. 3:13), WHAT IS HIS NAME, WHAT DO I SAY TO THEM? He said to him: Say to them (in vs. 14): I AM THAT I AM.

..."Visiting (poked)" - visiting is always to remember. And so it states (Genesis 21:1), "And the Lord visited Sarah"; and it states (Exodus 3:16), "I will surely visit you." R. Yehudah says, "I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), "Four generations of your descendants shall occupy the throne of Israel." And so it was for him...

(Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. He said to them: Thus did the Holy One say (in Exod. 3:16): I HAVE SURELY THOUGHT OF YOU.⁹⁵Tanh., Exod. 1:24; Exod. R. 3:8; 5:13; PRE 48; cf. Targum Pseudo-Jonathan, Gen. 50:25; also Gen. R. 97:6. It was a sign⁹⁶Gk.: semeion. for Israel. When any redeemer would come with this sign, I HAVE SURELY THOUGHT OF <YOU>, they would know that he was a true redeemer. Thus had Joseph told them (in Gen. 50:24): GOD WILL SURELY THINK OF YOU. When <Moses> (as instructed in Exod. 3:16) mentioned to them <the words >, "will surely think of," immediately (according to Exod. 4:31) THE PEOPLE BELIEVED. When Moses and Aaron said to them: Come with us to Pharaoh, the elders of Israel immediately took it upon themselves to go with them.

(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.

And Moses and Aaron went and gathered together all the elders of the children of Israel (Exod. 4:29). He told them: The Holy One, blessed be He, has said: I have surely remembered you (Exod. 3:16). This was a sign that was transmitted to them from the days of Abraham and Isaac. Jacob had transmitted it to Joseph when he told him: “Every redeemer who comes and says to you I have surely remembered is a truthful redeemer.” And when Moses came and said I have surely remembered, the people believed him forthwith. Moses and Aaron said to them: “Come with us and we will go unto Pharaoh.” At first the elders of Israel accompanied them, but later they slipped away singly, and then in pairs. When they arrived at Pharaoh’s palace, not a single person who had accompanied them, could be found, as it is written: And afterwards Moses and Aaron came (Exod. 5:1).

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. But where were those former ones?⁸⁸Tanh. 3:14; Numb. R. 15:21. This text is related (to Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD]. When the princes (i.e. the people of Israel) were 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. (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, even as it is stated (in Exod. 32:1): WHEN THE PEOPLE SAW THAT MOSES WAS LATE (boshesh) < … >.⁸⁹Cf. 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? All Israel came together to the elders. 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>;⁹⁰Cf. 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 making him angry, you for whom he performed all the miracles and wonders? They rose up against 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. [Where is it shown that they killed the elders and Hur?]⁹¹On 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 has said (in Jer. 2:34-35): MOREOVER ON YOUR SKIRTS THERE IS FOUND THE LIFEBLOOD OF THE INNOCENT POOR. YOU DID NOT FIND THEM BREAKING IN; YET FOR OF ALL THESE <YOU SAY: I AM INNOCENT>. [What is the significance of FOR ALL THESE (elleh)?] <It is> because of (the statement in Exod. 32:4): THIS (elleh) IS YOUR GOD O ISRAEL. After a time, when the Holy One had forgiven them, he said to Moses (in Numb. 11:16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL> 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].

(Exod. 4:28:) AND MOSES TOLD AARON ALL THE WORDS OF THE LORD WITH WHICH HE HAD SENT HIM. Moses began telling him everything which the Holy One had told him, how he would go and how he would perform all the signs.¹¹⁸Tanh., Exod. 1:26; Exod. R. 5:11. As soon as they went, they made harmony with the elders, as stated (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. The elders have always supported Israel,¹¹⁹Exod. R.3:8. and so it says (in Josh. 8:33): AND ALL ISRAEL, THEIR ELDERS, {THEIR} OFFICERS, AND THEIR JUDGES, STOOD ON EITHER SIDE OF THE ARK. When does Israel stand? When they have elders. Why? While the Temple existed, they were in consultation with the elders, as stated (in Deut. 32:7): ASK YOUR FATHER AND HE WILL INFORM YOU; YOUR ELDERS, AND THEY WILL TELL YOU. When anyone takes advice from the elders, then person is to be commended. You yourself know that, when Ben-hadad sent to the king of Israel and said to him (in I Kings 20:3): THUS SAYS BEN-HADAD: YOUR SILVER AND GOLD ARE MINE; <YOUR BEAUTIFUL WIVES AND CHILDREN ARE MINE>, the king of Israel sent to him <and said> (in vs. 4): AS YOU SAY, MY LORD KING, I AND ALL THAT I HAVE ARE YOURS. He sent to him a second time (in vs. 6): NEVERTHELESS TOMORROW ABOUT THIS TIME I WILL SEND MY SERVANTS TO YOU; AND THEY WILL SEARCH <YOUR HOUSE AND THE HOUSES OF YOUR SERVANTS >, LAY THEIR HANDS UPON EVERYTHING YOUR EYES DELIGHT IN, AND TAKE IT AWAY. [Was not] whatever he originally demanded {was not} a delight[?] He sought silver and gold, and they are a delight, as stated (in Hag. 2:7–8): AND THE DELIGHT OF ALL THE NATIONS SHALL COME, <AND I WILL FILL THIS HOUSE WITH GLORY, SAYS THE LORD OF HOSTS. > THE SILVER IS MINE, AND THE GOLD IS MINE. He sought women, and they are a delight, as stated (in Ezek. 24:16): SON OF ADAM, SEE, I AM TAKING AWAY [FROM YOU] THE DELIGHT OF YOUR EYES (i.e., your wife) THROUGH PESTILENCE. [He sought] children, and they are a delight, as stated (in Hos. 9:16): AND I WILL PUT TO DEATH THE DELIGHTS OF THEIR WOMB. Ergo: Whatever he originally demanded was a delight. Then what is the meaning (in I Kings 20:4) of EVERYTHING YOUR EYES DELIGHT IN? Something more delightful than <any> delight, i.e., the Torah, as stated (concerning the judgments of the Holy One in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD. When the king of Israel heard this, he said: This is not a matter for me but for the elders. Immediately (in I Kings 20:7–8): THEN THE KING OF ISRAEL CALLED {UNTO} [FOR] ALL THE ELDERS OF THE LAND AND SAID {TO THEM}: PLEASE COMPREHEND AND SEE HOW THIS MAN IS SEEKING EVIL; <FOR, WHEN HE SENT UNTO ME FOR MY WIVES, MY CHILDREN, MY SILVER, AND MY GOLD, I DID NOT REFUSE HIM. SO [ALL] THE ELDERS AND ALL THE PEOPLE SAID UNTO HIM: {NEVER} [DO NOT] HEED AND NEVER CONSENT. When he heard the advice of the elders, he arose. THEN (according to I Kings 20:21), THE KING OF ISRAEL WENT OUT AND SMOTE THE HORSES…. Ergo: They always consulted with the elders. So also Moses (in Exod. 19:7) SUMMONED THE ELDERS OF THE PEOPLE, and afterwards, the leaders and the judges. When did Israel have leaders? When they had elders. So here also (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED ALL THE ELDERS OF THE CHILDREN OF ISRAEL. What is the meaning of GATHERED? That they appointed them as elders, just as the Holy One had told him (in Exod. 3:16): GO AND GATHER (i.e., appoint) THE ELDERS OF ISRAEL.¹²⁰Cf. Lev. 11:8. The Holy One has said: In this world I have distributed glory to the elders; and in the age to come I am also sharing glory with them, as stated (in Is. 24:23): THEN <THE DIVINE> GLORY <SHALL STAND> IN THE PRESENCE OF HIS ELDERS.¹²¹See above, 1:21.

R. Simeon the son of Yohai taught: In numerous places we learn that the Holy One, blessed be He, paid homage to the elders. At the thornbush, since it is written: Go, and gather the elders of Israel (Exod. 3:16). And that is followed by: And they shall hearken unto thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt (ibid., v. 18). At Sinai, as it is written: And unto Moses he said: “Come up unto the Lord, thou, Aaron, Nadab, and Abihu, and seventy of the elders of Israel” (ibid. 24:1). In the Tent of Meeting whither Moses called Aaron, his sons, and the elders of Israel (Lev. 9:1). In the time-to-come, as it is said: For the Lord of hosts will reign in Mount Zion, and in Jerusalem, and before His elders shall be glory (Isa. 24:23).

And he led the flock until he came to Horeb, as it is said, "And he led the flock to the back of the wilderness, and came to the mountain of God, unto Horeb" (Ex. 3:1). There the Holy One, blessed be He, was revealed unto him from the midst of the thorn-bush. Moses saw the bush burning with fire, and the fire did not consume the bush, and the bush did not extinguish the flames of fire. Now the bush does not grow in the earth unless it has water beneath it. Moses saw and was wondering very much in his heart, and he said: What kind of glory is there in its midst? He said: I will now turn aside and see this great sight, why the thorn-bush is not burnt. The Holy One, blessed be He, said to him: Moses ! Stand where thou art standing, for there in the future will I give the Torah to Israel, as it is said, "And he said, Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Ex. 3:5). The Holy One, blessed be He, said to him: Go. Hence (the sages) said: Anyone who enters the Temple must remove || his shoe, for thus spake the Holy One, blessed be He, to Moses: "Put off thy shoes from off thy feet" (ibid.).

Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).

(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!