לֹֽא־אוּכַ֤ל אָנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כָּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי׃
איך אַלײן קען ניט טראָגן דאָס דאָזיקע גאַנצע פֿאָלק, װאָרום עס איז צו שװער פֿאַר מיר.
Devarim Rabbah
“May the Lord, God of your fathers, add to you one thousand times as you are, and He will bless you, as He spoke to you” (Deuteronomy 1:11).
“The Lord, God of your fathers” – halakha: Is it permitted for a man of Israel who was appointed as Sage or judge over the congregation to sit in judgment by himself? So taught our Rabbis: Do not judge alone, as there is only One who judges alone, as it is stated: “He is One, who can respond to Him?” (Job 23:13). What is “He is One”? Reish Lakish said: It is that the Holy One blessed be He judges and issues the ruling by Himself.
Rabbi Reuven said: What is the seal of the Holy One blessed be He? It is truth. Why is it truth [emet]? Emet has three letters: Alef – the first of the letters; mem – the middle one; tav – the last of them, saying: “I am first and I am last and besides Me there is no God” (Isaiah 44:6).
“Provide for yourselves men who are wise, understanding, and known to your tribes, and I will place them at your head” (Deuteronomy 1:13).
The Rabbis said: Come and see, when Moses was appointed over them, he said to them: ‘I am unable to bear your burden by myself; instead, appoint judges for yourselves, so that they will judge you,’ as it is stated: “Provide for yourselves men…”
Rabbi Berekhya said in the name of Rabbi Ḥanina: Judges must have seven attributes, and they are: “Wise, understanding, and known to your tribes,” and four [additional attributes], as it is written elsewhere: “You shall identify from all the people [accomplished men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). Why were the seven not written at once? It is [to indicate] that if [individuals] with the seven [attributes] are not found, one brings [individuals] who have four. If [individuals] with four are not found, one brings [individuals] who have three. If [individuals] with three are not found, one brings [individuals] with one, as so it is written: “An accomplished woman who can find?” (Proverbs 31:10).17This indicates that it is difficult to find even one individual who is accomplished, and being acccomplished is but one of the seven attributes that one should look for in a judge; if one finds one with this characteristic, one should appoint him (see Etz Yosef; Anaf Yosef).
“And I will place them [vaasimem] at your head” – vaasimem is written without a yod.18Thus, it can be read vaashamam, their guilt. Rabbi Yehoshua ben Levi said: Moses said to them: ‘If you do not heed them, the guilt will be on your heads.’ To what is the matter comparable? To a serpent whose tail said to the head: ‘Until when will you go first? Let me go first.’ [The head] said to it: ‘Go.’ It went and encountered a water hole and cast [the head] into it. It went and encountered fire, and cast [the head] into the fire. It encountered thorns, and cast [the head] into them. What caused this? It is because the head followed the tail. So, when the lowly heed the great, [the great individuals] decree before the Omnipresent and He performs [their will].19They can pray and abolish any negative decrees that may have been decreed upon the people (Maharzu). But when the great follow the lowly, they fall [due to] those they are following.
Another matter, Rabbi Hoshaya said: To what is the matter comparable? To a bride who was standing under her wedding canopy and her hands became sooty. If she wipes them on the wall, the wall will become sooty and her hands will not be cleaned; if [she wipes them] on the floor mosaic, the floor mosaic will become sooty and her hands will not be cleaned. But if she wipes them on her hair, her hair will be beautified and her hands will be cleaned. So, when Israel heed their great ones, and their great ones do not attend to their needs,20If they do not provide proper leadership. the guilt is on the head of the great ones, but if not, [the guilt] will be on their own heads. Rabbi Yitzḥak said: When Israel heed their great ones and their great ones do not attend to their needs, at that moment: “The Lord will enter into judgment with the elders of His people and its princes” (Isaiah 3:14).
Why to that extent?21This question refers back to what was stated at the beginning of this passage (Devarim Rabba 1:10), that one should not judge alone (Maharzu). Because the burden of the congregation is very difficult, and no one person is capable of bearing the burden of the congregation by himself. Know that this is so, as Moses, master of all the prophets, was unable to bear the burden of the congregation by himself. From where is it derived? “I spoke to you at that time [saying: I am unable to bear you alone]” (Deuteronomy 1:9). At what time? Rabbi Yoḥanan said: At the time of Yitro’s [visit]. From where is this derived? As it is written: “As the matter is too arduous for you; you cannot do it by yourself” (Exodus 18:18). Rabbi Ḥiyya said: At the time of the complainers, as it is stated: “I cannot bear this entire people alone, because it is too heavy for me” (Numbers 11:14).
“Did I conceive [this entire people; did I give birth to it?]” (Numbers 11:12) – Rabbi Berekhya said in the name of Rabbi Levi: [Moses] said before Him: ‘Master of the universe, you said: “Who have been borne [by Me] from birth, [who are carried from the womb]” (Isaiah 46:3) – it is appropriate for You to bear them.’
Moses said to Israel: ‘As you live, I am capable of bearing ten like you. Why, then, am I not capable of bearing you? It is because the Lord your God has multiplied you beyond the capability of your judges.’22Moses was capable of judging a nation ten times as large as Israel, but God bestowed upon them such blessing that they became haughty and could not bear to see another benefit at their expense, and therefore they would be quick to run to the judges to press their claims (Etz Yosef). From where is it derived? It is from what we read regarding the matter: “The Lord your God has multiplied you” (Deuteronomy 1:10).
“The Lord, God of your fathers” – halakha: Is it permitted for a man of Israel who was appointed as Sage or judge over the congregation to sit in judgment by himself? So taught our Rabbis: Do not judge alone, as there is only One who judges alone, as it is stated: “He is One, who can respond to Him?” (Job 23:13). What is “He is One”? Reish Lakish said: It is that the Holy One blessed be He judges and issues the ruling by Himself.
Rabbi Reuven said: What is the seal of the Holy One blessed be He? It is truth. Why is it truth [emet]? Emet has three letters: Alef – the first of the letters; mem – the middle one; tav – the last of them, saying: “I am first and I am last and besides Me there is no God” (Isaiah 44:6).
“Provide for yourselves men who are wise, understanding, and known to your tribes, and I will place them at your head” (Deuteronomy 1:13).
The Rabbis said: Come and see, when Moses was appointed over them, he said to them: ‘I am unable to bear your burden by myself; instead, appoint judges for yourselves, so that they will judge you,’ as it is stated: “Provide for yourselves men…”
Rabbi Berekhya said in the name of Rabbi Ḥanina: Judges must have seven attributes, and they are: “Wise, understanding, and known to your tribes,” and four [additional attributes], as it is written elsewhere: “You shall identify from all the people [accomplished men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). Why were the seven not written at once? It is [to indicate] that if [individuals] with the seven [attributes] are not found, one brings [individuals] who have four. If [individuals] with four are not found, one brings [individuals] who have three. If [individuals] with three are not found, one brings [individuals] with one, as so it is written: “An accomplished woman who can find?” (Proverbs 31:10).17This indicates that it is difficult to find even one individual who is accomplished, and being acccomplished is but one of the seven attributes that one should look for in a judge; if one finds one with this characteristic, one should appoint him (see Etz Yosef; Anaf Yosef).
“And I will place them [vaasimem] at your head” – vaasimem is written without a yod.18Thus, it can be read vaashamam, their guilt. Rabbi Yehoshua ben Levi said: Moses said to them: ‘If you do not heed them, the guilt will be on your heads.’ To what is the matter comparable? To a serpent whose tail said to the head: ‘Until when will you go first? Let me go first.’ [The head] said to it: ‘Go.’ It went and encountered a water hole and cast [the head] into it. It went and encountered fire, and cast [the head] into the fire. It encountered thorns, and cast [the head] into them. What caused this? It is because the head followed the tail. So, when the lowly heed the great, [the great individuals] decree before the Omnipresent and He performs [their will].19They can pray and abolish any negative decrees that may have been decreed upon the people (Maharzu). But when the great follow the lowly, they fall [due to] those they are following.
Another matter, Rabbi Hoshaya said: To what is the matter comparable? To a bride who was standing under her wedding canopy and her hands became sooty. If she wipes them on the wall, the wall will become sooty and her hands will not be cleaned; if [she wipes them] on the floor mosaic, the floor mosaic will become sooty and her hands will not be cleaned. But if she wipes them on her hair, her hair will be beautified and her hands will be cleaned. So, when Israel heed their great ones, and their great ones do not attend to their needs,20If they do not provide proper leadership. the guilt is on the head of the great ones, but if not, [the guilt] will be on their own heads. Rabbi Yitzḥak said: When Israel heed their great ones and their great ones do not attend to their needs, at that moment: “The Lord will enter into judgment with the elders of His people and its princes” (Isaiah 3:14).
Why to that extent?21This question refers back to what was stated at the beginning of this passage (Devarim Rabba 1:10), that one should not judge alone (Maharzu). Because the burden of the congregation is very difficult, and no one person is capable of bearing the burden of the congregation by himself. Know that this is so, as Moses, master of all the prophets, was unable to bear the burden of the congregation by himself. From where is it derived? “I spoke to you at that time [saying: I am unable to bear you alone]” (Deuteronomy 1:9). At what time? Rabbi Yoḥanan said: At the time of Yitro’s [visit]. From where is this derived? As it is written: “As the matter is too arduous for you; you cannot do it by yourself” (Exodus 18:18). Rabbi Ḥiyya said: At the time of the complainers, as it is stated: “I cannot bear this entire people alone, because it is too heavy for me” (Numbers 11:14).
“Did I conceive [this entire people; did I give birth to it?]” (Numbers 11:12) – Rabbi Berekhya said in the name of Rabbi Levi: [Moses] said before Him: ‘Master of the universe, you said: “Who have been borne [by Me] from birth, [who are carried from the womb]” (Isaiah 46:3) – it is appropriate for You to bear them.’
Moses said to Israel: ‘As you live, I am capable of bearing ten like you. Why, then, am I not capable of bearing you? It is because the Lord your God has multiplied you beyond the capability of your judges.’22Moses was capable of judging a nation ten times as large as Israel, but God bestowed upon them such blessing that they became haughty and could not bear to see another benefit at their expense, and therefore they would be quick to run to the judges to press their claims (Etz Yosef). From where is it derived? It is from what we read regarding the matter: “The Lord your God has multiplied you” (Deuteronomy 1:10).
Bamidbar Rabbah
“Gather to Me” – did they not have elders before then? But is it not written at Mount Sinai: “Moses and Aaron, Nadav and Avihu [and seventy of the elders of Israel] ascended” (Exodus 24:9). This portion was after that, and there were elders then. It is, rather, that when Israel encountered these matters: “The people were seeking complaints...[a fire of the Lord burned in their midst, and it consumed at the edge of the camp]” (Numbers 11:1), they were all burned at that time. Their burning was like the burning of Nadav and Avihu, as they, too, conducted themselves with inappropriate levity when they ascended Mount Sinai, when they saw the Divine Presence: “They beheld God and they ate and they drank” (Exodus 24:11). Was there eating and drinking there? To what is the matter comparable? It is to a servant who was serving his master with his food in his hand and he would take bites from it. So, they conducted themselves with inappropriate levity, as though they were eating and drinking. The elders and Nadav and Avihu were deserving of being burned at that moment, but because the day of the giving of the Torah was very dear before the Holy One blessed be He, therefore He did not want to strike them on that day and cause a breach through them. That is what is written: “He did not extend his hand against the noblemen of the children of Israel” (Exodus 24:11); by inference, they were deserving of His hand being extended against them. However, after the passage of time, he collected from them. Nadav and Avihu, too, were burned when they entered the Tent of Meeting, and they23The complainers mentioned in Numbers 11:1–3, who the midrash goes on to describe. were burned when they expressed that craving, as it is stated: “The rabble [vehasafsuf] that was among them expressed a craving” (Numbers 11:4).
What is “vehasafsuf”? Rabbi Shimon bar Abba and Rabbi Shimon ben Menasya, one of them says: These are the proselytes who ascended with them from Egypt and were appended to them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). And one of them says: Vehasafsuf, these are the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men.” What is written there? “The fire of the Lord burned in their midst and consumed the edge [biktze] of the camp” (Numbers 11:1); the thorns [bakotzim] of the camp.24This is in accordance with the interpretation that vehasafsuf is referring to the proselytes who came with them. From where is it derived that those elders who climbed Mount Sinai were burned? It is as it is stated: “A fire blazed in their assembly [baadatam]” (Psalms 106:18), and eda is nothing other than the Sanhedrin, as it is stated: “It will be, if from the eyes of the assembly [adat] it was performed” (Numbers 15:24), and it is written: “If the entire assembly [adat] of Israel will err unwittingly” (Leviticus 4:13). Likewise it says: “The anger of God rose against them. He slew the best among them” (Psalms 78:31), these are the Sanhedrin. “He struck down the young men of [baḥurei] Israel” (Psalms 78:31), those baḥurim who were called elders, in whose regard it is written: “David again gathered all the chosen of [baḥurei] Israel” (II Samuel 6:1).25See Bemidbar Rabba 4:20, where this verse is interpreted as referring to elders.
When they again wept and requested flesh [basar], if we say it was the flesh of an undomesticated animal, everything that they requested, the manna was transformed for them in their mouth, as it is stated: “He granted them their request” (Psalms 106:15), “and their craving would be provided them” (Psalms 78:29). If we say that they did not have flocks and cattle, is it not already stated: “A mixed multitude ascended with them, and flocks and cattle” (Exodus 12:38). If we say that they consumed them in the wilderness, is it not written: “The children of Reuben…had abundant livestock” (Numbers 32:1). From here Rabbi Shimon said: They did not desire flesh, but they desired a close relative [she’er basar], as it is stated: “He rained she’er upon them like dust” (Psalms 78:27), and she’er is nothing other than prohibited relations, as it is stated: “Any man shall not approach his close relative [she'er besaro] [to uncover nakedness]” (Leviticus 18:6). That is that which they requested: To permit for them prohibited relations. Likewise it says: “Moses heard the people weeping, according to their families” (Numbers 11:10). When they requested that, “the wrath of the Lord was greatly enflamed, and it was bad in the eyes of Moses” (Numbers 11:10). At that moment, Moses said to the Holy One blessed be He: “Why have you mistreated your servant?” (Numbers 11:11). In the past, there was someone with me to bear their burden, but now I am alone, as it is stated: “I am unable to bear [this entire people] alone…And if this is what You do to me, please kill me,” (Numbers 11:14–15). At that moment, the Holy One blessed be He said to him: ‘In place of those elders, appoint other elders to replace them,’ as it is stated: “Gather to Me seventy men.”
What is “vehasafsuf”? Rabbi Shimon bar Abba and Rabbi Shimon ben Menasya, one of them says: These are the proselytes who ascended with them from Egypt and were appended to them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). And one of them says: Vehasafsuf, these are the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men.” What is written there? “The fire of the Lord burned in their midst and consumed the edge [biktze] of the camp” (Numbers 11:1); the thorns [bakotzim] of the camp.24This is in accordance with the interpretation that vehasafsuf is referring to the proselytes who came with them. From where is it derived that those elders who climbed Mount Sinai were burned? It is as it is stated: “A fire blazed in their assembly [baadatam]” (Psalms 106:18), and eda is nothing other than the Sanhedrin, as it is stated: “It will be, if from the eyes of the assembly [adat] it was performed” (Numbers 15:24), and it is written: “If the entire assembly [adat] of Israel will err unwittingly” (Leviticus 4:13). Likewise it says: “The anger of God rose against them. He slew the best among them” (Psalms 78:31), these are the Sanhedrin. “He struck down the young men of [baḥurei] Israel” (Psalms 78:31), those baḥurim who were called elders, in whose regard it is written: “David again gathered all the chosen of [baḥurei] Israel” (II Samuel 6:1).25See Bemidbar Rabba 4:20, where this verse is interpreted as referring to elders.
When they again wept and requested flesh [basar], if we say it was the flesh of an undomesticated animal, everything that they requested, the manna was transformed for them in their mouth, as it is stated: “He granted them their request” (Psalms 106:15), “and their craving would be provided them” (Psalms 78:29). If we say that they did not have flocks and cattle, is it not already stated: “A mixed multitude ascended with them, and flocks and cattle” (Exodus 12:38). If we say that they consumed them in the wilderness, is it not written: “The children of Reuben…had abundant livestock” (Numbers 32:1). From here Rabbi Shimon said: They did not desire flesh, but they desired a close relative [she’er basar], as it is stated: “He rained she’er upon them like dust” (Psalms 78:27), and she’er is nothing other than prohibited relations, as it is stated: “Any man shall not approach his close relative [she'er besaro] [to uncover nakedness]” (Leviticus 18:6). That is that which they requested: To permit for them prohibited relations. Likewise it says: “Moses heard the people weeping, according to their families” (Numbers 11:10). When they requested that, “the wrath of the Lord was greatly enflamed, and it was bad in the eyes of Moses” (Numbers 11:10). At that moment, Moses said to the Holy One blessed be He: “Why have you mistreated your servant?” (Numbers 11:11). In the past, there was someone with me to bear their burden, but now I am alone, as it is stated: “I am unable to bear [this entire people] alone…And if this is what You do to me, please kill me,” (Numbers 11:14–15). At that moment, the Holy One blessed be He said to him: ‘In place of those elders, appoint other elders to replace them,’ as it is stated: “Gather to Me seventy men.”
Bamidbar Rabbah
“I will descend and speak” (Numbers 11:17) – to inform you that the day of the appointment of the elders was dear before the Holy One blessed be He, like the day of the giving of the Torah, in whose regard it is written: “As on the third day the Lord will descend before the eyes of all the people” (Exodus 19:11). Regarding the appointment of the elders, too, descent is written there.
To what is the matter comparable? It is to a king who had an orchard, and he hired a guard in it and gave him wages for guarding. Sometime later, the guard said to him: ‘I am unable to guard it all by myself. Rather, bring others to guard with me.’ The king said to him: ‘I entrusted the entire orchard to you to guard it, and the guarding of all its fruits I entrusted to you, and now you say to me: Bring me others, in addition, to guard with me? I will bring others to guard with you, but know that I will not give them wages from my own, but rather from the wages that I have given you, they will take their wages.’ So, the Holy One blessed be He said to Moses, when he said: “I am unable to bear…alone” (Numbers 11:14). The Holy One blessed be He said to him: ‘I imbued you with spirit and knowledge to sustain My children, and I did not seek another, so that you alone will be accorded that prominence. But you request another. Know, that from My own they will take nothing, but, “I will draw from the spirit that is upon you” (Numbers 11:17). Nevertheless, Moses lacked nothing, as at the conclusion of forty years, He said to him: “Take to you Joshua, the son of Nun…. You shall confer from your grandeur upon him” (Numbers 27:18, 20). What is written: “And Joshua son of Nun was full of the spirit of wisdom, as Moses had placed his hands upon him” (Deuteronomy 34:9).
The Holy One blessed be He said: ‘In this world, individuals prophesied. But in the World to Come, all of Israel will become prophets,’ as it is stated: “Thereafter, it will be that I will pour My spirit upon all flesh, and your sons and your daughters will prophesy; your elders…” (Joel 3:1). This what Rabbi Tanḥuma ben Rabbi Abba expounded.
To what is the matter comparable? It is to a king who had an orchard, and he hired a guard in it and gave him wages for guarding. Sometime later, the guard said to him: ‘I am unable to guard it all by myself. Rather, bring others to guard with me.’ The king said to him: ‘I entrusted the entire orchard to you to guard it, and the guarding of all its fruits I entrusted to you, and now you say to me: Bring me others, in addition, to guard with me? I will bring others to guard with you, but know that I will not give them wages from my own, but rather from the wages that I have given you, they will take their wages.’ So, the Holy One blessed be He said to Moses, when he said: “I am unable to bear…alone” (Numbers 11:14). The Holy One blessed be He said to him: ‘I imbued you with spirit and knowledge to sustain My children, and I did not seek another, so that you alone will be accorded that prominence. But you request another. Know, that from My own they will take nothing, but, “I will draw from the spirit that is upon you” (Numbers 11:17). Nevertheless, Moses lacked nothing, as at the conclusion of forty years, He said to him: “Take to you Joshua, the son of Nun…. You shall confer from your grandeur upon him” (Numbers 27:18, 20). What is written: “And Joshua son of Nun was full of the spirit of wisdom, as Moses had placed his hands upon him” (Deuteronomy 34:9).
The Holy One blessed be He said: ‘In this world, individuals prophesied. But in the World to Come, all of Israel will become prophets,’ as it is stated: “Thereafter, it will be that I will pour My spirit upon all flesh, and your sons and your daughters will prophesy; your elders…” (Joel 3:1). This what Rabbi Tanḥuma ben Rabbi Abba expounded.