Parshat Yitro - Role Revolution - Seeding Authority פרשת יתרו
Simon Wolf
Parshat Yitro
Role Revolution - Seeding Authority
Simon Wolf
This week’s Parsha opens with Moshe’s father-in-law, Yitro, visiting the encampment of Bnei Yisrael in the Midbar. During his visit, Yitro observes what he perceives to be an untenable situation. The people are endlessly waiting on Moshe in search of his guidance and advice. “When Moshe’s father-in-law saw all he was doing to the people, and he said, ‘What is this thing that you are doing to the people? Why do you sit alone, while all the people tarry about you from morning until evening?’”[1] Depending on how one interprets the phrase “And on the subsequent day...( וַיְהִי מִמָּחֳרָת),”[2] this situation might have already persisted for quite some time before Yitro arrives on the scene (see Parshat Yitro - Torah Precepts or Preconditions?). Moshe and the people had grown accustomed and inured to this absurd reality, having known no alternative model of leadership. The people sought a personal audience with Moshe, and Moshe, in turn, wished to guide, empathize with, and support each individual. It therefore took an outsider such as Yitro to recognize the folly of the situation and the unsustainability of the status quo.[3] In addition, as a Kohen Midyan,[4] Yitro may have been familiar with other models of authority and governance, which he could offer as an alternate template. While Moshe’s solitary leadership might have been appropriate for a nation in its infancy (see Parshat Shmot – Building a Nation), a maturing nation now required a more structured and sophisticated system of leadership.
Yitro’s key insight is his recognition that effective leadership requires delegation of authority. This principle is crucial from multiple perspectives. First, as a nation grows, its leadership must develop and scale along with it, since the burden borne by a single leader will exceed his capacity to address the multitude of issues and challenges that arise. This is precisely what Yitro warns Moshe, “The task is too great for you (כִּי כָבֵד מִמְּךָ הַדָּבָר).”[5] Moreover, the inability to properly address the needs of the nation in a timely and effective manner will breed frustration and lead to disillusionment among the people regarding the leadership’s concern for their welfare. This is captured in Yitro’s claim, “you will surely wear yourself out, you, as well as the nation that are with you (נָבֹל תִּבֹּל גַּם אַתָּה גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ).” Finally, and perhaps most significantly, delegation cultivates a bench of future leaders. By entrusting responsibility to others, leadership is transmitted to those who apprentice under the previous generation, ensuring the continuity of the nation’s principles, values and vision. As a result, the nation will be blessed with experienced leaders and proper successors, safeguarding the perpetuity of the nation and preventing the emergence of a dangerous void or power vacuum after the departure of Moshe, or any future leader. With this long-term concern in mind, Yitro concludes that “you cannot do it alone (לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ).”
Yitro’s solution is both elegant and simple; Moshe needs to establish a pyramid of authority.[6] In such a structure, there will always be someone in a position of leadership close at hand who can respond attentively to the concerns of the individual. The solutions offered at this level are often more effective and tailored to the individual, since local leaders are likely to maintain a more personal relationship with the constituents they serve. When matters exceed the capacity of the lower echelons, they will petition the higher authorities for guidance and assistance. Issues that involve interfamilial, tribal or national concerns, would be addressed by the authority under whose jurisdiction the matter falls. In this way, the system would be responsive to the needs of the people (וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת), while matters of greater significance or consequence would still receive the proper leadership attention they require (וְהָיָה כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ).[7] By decentralizing part of the responsibility away from Moshe and lightening his burden (וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ), it ensures the long-term viability of the nation and its leadership.[8] Moshe recognizes the wisdom in Yitro’s advice and promptly implements his suggestions.[9]
The matter appears to have been addressed quickly and efficiently by Moshe, and it is therefore surprising to find that the solution ultimately proves ineffective. A little over six months later, in Parshat Behalotcha, in the context of the people’s complaints about the Maan and their expressed desire for meat, Moshe reaches a breaking point and declares to God, “I alone cannot carry all this entire nation, for it is too much for me (לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת כָּל הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי).”[10] The language nearly word for word mirrors the concerns identified and anticipated by Moshe’s father-in-law, Yitro. The proposed solution also seems equally familiar. “Then God said to Moshe, ‘Gather for Me seventy of Israel’s elders, whom you know to be elders and officers of the people, and bring them to the Ohel Mo’ed and let them take their place there with you. I will come down and speak with you there, and I will draw upon the spirit that is on you and put it upon them; they shall share the burden of the people with you, and you shall not bear it alone (וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא תִשָּׂא אַתָּה לְבַדֶּךָ).’”[11] God’s proposal is nearly identical to Yitro’s counsel and utilizes the same language to express the relief that Moshe will realize through the alleviation of his burden. This parallel begs the fundamental question, what happened to Yitro’s original solution and why does Moshe find himself confronting a problem that seemingly had already been addressed?
In Sefer Devarim, Moshe describes the distinct leadership positions, their respective roles and guiding principles, which will exist once Bnei Yisrael settles in the Land of Israel. Beginning in Parshat Shoftim, the Torah introduces a system of judges and officers (שֹׁפְטִים וְשֹׁטְרִים). “You shall appoint judges (magistrates) and officers for your tribes, in all the cities that God your Lord is giving you, and they shall govern the people with righteous justice.”[12] These authorities are empowered to adjudicate local matters. Anticipating cases or matters that exceed their capacity, the Torah in the subsequent Perek instructs, “if a case is too baffling for you to decide (כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט), be it a controversy over blood, over a verdict or over a Nega - matters of dispute in your cities or courts - you shall promptly ascend to the place that God, your Lord, will have chosen, and appear before the Levitical priests, or the ruler (הַשֹּׁפֵט) in charge at that time, and you shall inquire as to your problem. They will instruct you as to the verdict in the case, and you shall carry out the verdict that is announced to you from that place that God chose, observing scrupulously all their instructions to you.”[13]
In the following Perek,[14] Moshe informs the people that God will appoint for you a prophet similar to me (נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְקֹוָק אֱלֹקֶיךָ אֵלָיו תִּשְׁמָעוּן), who will serve as an intermediary between God and the people, which is what you requested God do for you at Har Sinai.[15] He will bring you the word of God and you are enjoined to listen to him. The Ramban sees the institution of the Navi as a deliberate contrast to the practices of the other nations in the preceding verses.[16] While they engage in soothsaying, divining, sorcery and etc., you, Bnei Yisrael, “must be wholehearted with God your Lord (תָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְקֹוָ֥ק אֱלֹקֶֽיךָ).”[17] Being “wholehearted with God,” according to the Ramban, means that “we must direct our hearts to Him alone, we must believe that He alone does everything and knows the truth regarding the future and from Him alone we should seek counsel about the future, through His prophets and righteous men…”[18]
Early in Sefer Devarim, Moshe recounts that as a result of the sin of the Golden Calf, the tribe of Levi was chosen to carry the Ark of the Covenant of God, to stand in service before God and to bless in His name…”[19] Later in Sefer Devarim, upon Moshe’s completion of the writing of all of these laws (הַתּוֹרָה הַזֹּאת), “he gives it to the Priests, the sons of Levi, the bearers of the Ark of the Covenant of God and the elders of Israel.”[20] He then exhorts them to publicly read and teach the people this Torah every seven years when they come to visit God in the place that He has chosen (תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל בְּאָזְנֵיהֶם...לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת יְקֹוָק אֱלֹקֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:).[21]
In summary, Sefer Devarim presents three distinct areas of leadership (see Parshat Shoftim – Checks and Balances). There are the judges and officers who adjudicate and provide guidance in local matters, which can be escalated to the central authority when they are unable to be resolved or addressed at the local level. In addition, there is the Navi, who communicates the will of God and serves as the exclusive conduit for seeking God’s counsel. Lastly, there are the Levi’im who are the keepers and purveyors of the Torah.
When Yitro first criticizes Moshe with regards to what he perceives as an untenable situation, Moshe responds by explaining, and implicitly justifying, how this reality had developed. “Moshe replied to his father-in-law, ‘It is because the people come to me to inquire of God (לִדְרֹשׁ אֱלֹקִים). When they have a dispute, it comes before me, and I decide between one person and another (וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ), and I make known the laws and teachings of God (וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹקִים וְאֶת תּוֹרֹתָיו).”[22] In his response, Moshe reveals that he is actually simultaneously wearing three hats.[23] He serves at once as the conduit between God and the people (נביא),[24] the adjudicator of all civil disputes (שופט) and the teacher and transmitter of the Torah (לוי).
Significantly, the three domains that Moshe mentions as being within the purview of his responsibility correspond to the three leadership institutions later articulated in Sefer Devarim.[25] When the people approach Moshe to “inquire of God (לִדְרֹשׁ אֱלֹקִים),” the Ramban understands this as a request for him to seek divine assistance or intervention on their behalf, “to pray on behalf of their sick, to help them identify or find their lost objects and to seek God’s counsel.”[26] On the other hand, the Seforno explains that these were the leaders approaching Moshe for guidance as to how to conduct themselves and the people according to the will of God.[27] Both of these interpretations parallel the role of the Navi described in Sefer Devarim. Likewise, Moshe functions as the arbiter of disputes that arise between parties, mirroring the role of the judge in Sefer Devarim.[28] Lastly, Moshe also teaches the people the Torah, the laws of God and His instructions (וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹקִים וְאֶת תּוֹרֹתָיו),[29] akin to the mandate of the Levi’im as the custodians and educators of the Torah.
A more careful examination of the counsel Yitro offers to Moshe reveals that he directly addresses the three areas of Moshe’s responsibility. First, with respect to Moshe’s role as the conduit between God and the people, Yitro advises that “you shall represent the people before God and you will bring their matters before God (הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹקִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹקִים).”[30] Second, concerning the teaching of the people Torah, Yitro opines, “and (you shall) enjoin upon them the laws and the teachings (אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת), and make known to them (וְהוֹדַעְתָּ לָהֶם) the way they are to go and the practices they are to follow.”[31] In both of these domains, Yitro argues for the status quo to remain intact, affirming that these responsibilities remain solely in Moshe’s hands. Yitro’s innovation lies only in the final area of Moshe’s leadership, the area of torts and civil law. Here, Yitro encourages Moshe to create a hierarchical judicial system that will relieve him of the overwhelming caseload coming before him. “They shall judge the minor matters, and you will be unburdened, and they shall carry it with you (וְכָל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ).”[32] At the same time, Moshe will remain the ultimate appellate authority, as “every major matter they shall bring to you (וְהָיָה כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ),” a structure that closely parallels the judicial framework in Sefer Devarim,
Yitro understood that no one could truly replace Moshe, nor would the people accept a substitute for Moshe when it came to communicating with God. This was not merely a matter of identifying a qualified individual, only one who possessed prophetic communication with God (נביא) could even conceivably replace Moshe in his role as the conduit between the people and God. Moreover, Moshe saw his primary mission as transmitting the Torah to Bnei Yisrael, particularly since he alone had received it directly from God. For these reasons, Yitro does not attempt to reform and redistribute these two domains of Moshe’s leadership. By contrast, with regards to adjudication, Yitro sees an area uniquely suited for reform. Moshe could appoint qualified individuals to serve as judges on his behalf, acting as proxies in a tiered judicial system. That, along with the proviso that any difficult or precedent setting matter could be appealed to Moshe, would be acceptable, even beneficial, to the people given the advantages of more accessible judges, quicker resolutions to cases and more context-sensitive verdicts. This reduction in Moshe’s judicial burden would also allow Moshe to be more accessible for and devote greater time and attention towards his indispensable roles – seeking God’s counsel and teaching them the Torah.
This distinction also helps one to understand Moshe’s anguished complaint in Parshat Behalotcha, despite the fact that the issue of leadership overload appeared to have already been addressed in Parshat Yitro. From God’s proposed solution, one can discern what was truly plaguing Moshe. God instructs him to gather seventy elders of his choice, who will come “to the Ohel Mo’ed and let them take their place there with you. I will come down and speak with you there, and I will draw upon the spirit that is on you and place it upon them.” The seventy elders are not merely being appointed as administrative proxies for Moshe. Rather, they were endowed with a part of Moshe’s Godly spirit, empowering them to help address the people’s need to seek God’s counsel (לִדְרֹשׁ אֱלֹקִים). In effect, they were in being transformed into Nevi’im.[33] Moshe’s crisis here is that his role of being a Navi and the sole conduit between the people and God was becoming untenable. God alleviates Moshe’s burden by disseminating some of Moshe’s “spirit” among the seventy elders, enabling them to share in his prophetic leadership role and respond to the people’s spiritual needs. As Moshe indicates in his heartfelt response to the revelation that there were those prophesying in the camp, “Would that all the people of God were prophets, that God would put His spirit upon them!”[34]
Interestingly, of the three domains of Moshe’s leadership, the one that he ultimately retains exclusively is that of the humble purveyor and teacher of the Torah. This accords with the Midrash Halacha’s principle that when a person devotes his life towards a particular cause, it becomes associated with his name.[35] Therefore, we read on Shabbat HaGadol from the Navi Malachi, “be mindful of the Teaching of My servant Moshe, whom I charged at Chorev with laws and rules for all of Yisrael. (זִכְר֕וּ תּוֹרַ֖ת מֹשֶׁ֣ה עַבְדִּ֑י אֲשֶׁר֩ צִוִּ֨יתִי אוֹת֤וֹ בְחֹרֵב֙ עַל־כָּל־יִשְׂרָאֵ֔ל חֻקִּ֖ים וּמִשְׁפָּטִֽים);” the Torah to which he dedicated his life consequently bears his name and is known as Torat Moshe.
Shabbat Shalom
[1] וַיַּרְא֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב: ( שמות יח,יד)
[2] וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב: (שמות יח,יג)
[3] עיין שיחות מוסר ר' חיים שמואלביץ "מדת ההסתגלות" א' חיי שרה תשל"ג סוף אות א
[4] וּלְכֹהֵ֥ן מִדְיָ֖ן שֶׁ֣בַע בָּנ֑וֹת וַתָּבֹ֣אנָה וַתִּדְלֶ֗נָה וַתְּמַלֶּ֙אנָה֙ אֶת־הָ֣רְהָטִ֔ים לְהַשְׁק֖וֹת צֹ֥אן אֲבִיהֶֽן: (שמות ב,טז) וּמֹשֶׁ֗ה הָיָ֥ה רֹעֶ֛ה אֶת־צֹ֛אן יִתְר֥וֹ חֹתְנ֖וֹ כֹּהֵ֣ן מִדְיָ֑ן וַיִּנְהַ֤ג אֶת־הַצֹּאן֙ אַחַ֣ר הַמִּדְבָּ֔ר וַיָּבֹ֛א אֶל־הַ֥ר הָאֱלֹקִ֖ים חֹרֵֽבָה: (שמות ג,א)
[5] נָבֹל תִּבֹּל גַּם אַתָּה גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי כָבֵד מִמְּךָ הַדָּבָר לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ: (שמות יח,יח)
[6] וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹקִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת: (שמות יח,כא)
[7] וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת וְהָיָה כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ: (שמות יח,כב)
[8] אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹקִים וְיָכָלְתָּ עֲמֹד וְגַם כָּל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם (שמות יח,כג)
[9] וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר: (שמות יח,כד)
[10] לֹא אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת כָּל הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי: (במדבר יא,יד)
[11] וַיֹּאמֶר יְקֹוָק אֶל מֹשֶׁה אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ: וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא תִשָּׂא אַתָּה לְבַדֶּךָ: (במדבר יא,טז-יז)
[12] שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר יְקֹוָק אֱלֹקֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת הָעָם מִשְׁפַּט צֶדֶק: לֹא תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא תִקַּח שֹׁחַד כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים וִיסַלֵּף דִּבְרֵי צַדִּיקִם: צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת הָאָרֶץ אֲשֶׁר יְקֹוָק אֱלֹקֶיךָ נֹתֵן לָךְ: (דברים טז,יח-כ)
[13] כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין דָּם לְדָם בֵּין דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר יְקֹוָק אֱלֹקֶיךָ בּוֹ: וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט: וְעָשִׂיתָ עַל פִּי הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יְקֹוָק וְשָׁמַרְתָּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרוּךָ: (דברים יז,ח-י)
[14] דלגנו על המלך וגם אח"כ על השר צבא כי אפשר שהם ענפים של "השופט אשר יהיה בימים ההם"
[15] נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְקֹוָק אֱלֹקֶיךָ אֵלָיו תִּשְׁמָעוּן: כְּכֹל אֲשֶׁר שָׁאַלְתָּ מֵעִם יְקֹוָק אֱלֹקֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת קוֹל יְקֹוָק אֱלֹקָי וְאֶת הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא אֶרְאֶה עוֹד וְלֹא אָמוּת: וַיֹּאמֶר יְקֹוָק אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ: נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל אֲשֶׁר אֲצַוֶּנּוּ: (דברים יח,טו-יח)
[16] דברים יח,ט-יב
[17] תָּמִ֣ים תִּֽהְיֶ֔ה עִ֖ם יְקֹוָ֥ק אֱלֹקֶֽיךָ: (דברים יח,יג)
[18] וטעם תמים תהיה עם ה' אלקיך - שנייחד לבבנו אליו לבדו, ונאמין שהוא לבדו עושה כל והוא היודע אמתת כל עתיד, וממנו לבדו נדרוש העתידות, מנביאיו או מאנשי חסידיו רצוני לומר אורים ותומים. ולא נדרוש מהוברי שמים ולא מזולתם, ולא נבטח שיבואו דבריהם על כל פנים, אבל אם נשמע דבר מהם נאמר הכל בידי שמים, כי הוא אלקי האלקים עליון על הכל היכול בכל משנה מערכות הכוכבים והמזלות כרצונו מפר אותות בדים וקוסמים יהולל. ונאמין שכל הבאות תהיינה כפי התקרב האדם לעבודתו... (רמב"ן דברים יח,יג)
[19] בָּעֵת הַהִוא הִבְדִּיל יְקֹוָק אֶת שֵׁבֶט הַלֵּוִי לָשֵׂאת אֶת אֲרוֹן בְּרִית יְקֹוָק לַעֲמֹד לִפְנֵי יְקֹוָק לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ עַד הַיּוֹם הַזֶּה: (דברים י,ח)
[20] וַיִּכְתֹּב מֹשֶׁה אֶת הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת אֲרוֹן בְּרִית יְקֹוָק וְאֶל כָּל זִקְנֵי יִשְׂרָאֵל: (דברים לא,ט)
[21] וַיְצַו מֹשֶׁה אוֹתָם לֵאמֹר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת: בְּבוֹא כָל יִשְׂרָאֵל לֵרָאוֹת אֶת פְּנֵי יְקֹוָק אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל בְּאָזְנֵיהֶם: הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת יְקֹוָק אֱלֹקֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת: (דברים לא,י-יב)
[22] וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹקִים: כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹקִים וְאֶת תּוֹרֹתָיו: (שמות יח,טו-טז)
[23] השיב משה לחותנו צריכים הם שיעמדו עלי זמן גדול מן היום, כי לדברים רבים באים לפני... (רמב"ן שמות יח,טו) \\ השיבו משה שלשה דברים, כי דרכי ה' נחלקים לשלשה (הכתב והקבלה שמות יח,טו)
[24] כי יבא אלי העם לדרוש אלקים - כלומר אני לבדי צריך לשאל (אל) אלקים ואין בהם רגיל לדבר אל אלקים כי אם אני לבדי: (רשב"ם שמות יח,טו)
[25] הכתב והקבלה (שמות יח,טו) מחלק את זה קצת אחרת: "כי דרכי ה' נחלקים לשלשה, א' התורה והמצוה (והודעתי), ב' בין אדם לחברו (ושפטתי), ג' דרכי עבודת ה' והמוסר שהם שלמות העבודה (לדרוש אלוקים)..." אבל בדרך כלל הם מביעים אותו רעיון.
[26] כי יבא אלי העם לדרוש אלקים להתפלל על חוליהם ולהודיעם מה שיאבד להם, כי זה יקרא "דרישת אלקים", וכן יעשו עם הנביאים כמו שאמר (ש"א ט ט) לפנים בישראל כה אמר האיש בלכתו לדרוש אלקים לכו ונלכה עד הרואה, וכן ודרשת את ה' מאותו לאמר האחיה מחלי זה (מ"ב ח ח), שיתפלל עליו ויודיענו אם נשמעה תפלתו, וכן ותלך לדרוש את ה' (בראשית כה כב), כמו שפירשתי שם (רמב"ן שמות יח,טו)
[27] הנשיאים וראשי הדור הבאים על עסקי הרבים וסדרם באים אלי בהכרח לדרוש אלקים, כי על פי ה' יחנו (במדבר ט, כ): (ספורנו יח,טו)
[28] ועוד שאני שופט אותם, כי יהיה להם דבר בא אלי ושפטתי (רמב"ן יח,טו)
[29] עוד אני מלמד אותם תורה, והודעתי להם את חקי האלקים ואת תורותיו: (רמב"ן יח,טו)
[30] עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹקִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹקִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹקִים: (שמות יח,יט)
[31] וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן: (שם כ)
[32] וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹקִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת: וְשָׁפְטוּ אֶת הָעָם בְּכָל עֵת וְהָיָה כָּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ: (שמות יח,כא-כב)
[33] וַיִּשָּׁאֲר֣וּ שְׁנֵֽי־אֲנָשִׁ֣ים׀ בַּֽמַּחֲנֶ֡ה שֵׁ֣ם הָאֶחָ֣ד׀ אֶלְדָּ֡ד וְשֵׁם֩ הַשֵּׁנִ֨י מֵידָ֜ד וַתָּ֧נַח עֲלֵהֶ֣ם הָר֗וּחַ וְהֵ֙מָּה֙ בַּכְּתֻבִ֔ים וְלֹ֥א יָצְא֖וּ הָאֹ֑הֱלָה וַיִּֽתְנַבְּא֖וּ בַּֽמַּחֲנֶֽה: (במדבר יא,כו) \\ וַיֹּ֤אמֶר לוֹ֙ מֹשֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְקֹוָק֙ נְבִיאִ֔ים כִּי־יִתֵּ֧ן יְקֹוָ֛ק אֶת־רוּח֖וֹ עֲלֵיהֶֽם: (במדבר יא,כט)
[34] וַיֹּ֤אמֶר לוֹ֙ מֹשֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְקֹוָק֙ נְבִיאִ֔ים כִּי־יִתֵּ֧ן יְקֹוָ֛ק אֶת־רוּח֖וֹ עֲלֵיהֶֽם: (במדבר יא,כט)
[35] וכן אתה מוצא שכל דבר שאדם נותן נפשו עליו נקרא על שמו. בשלשה דברים נתן נפשו משה עליהם ונקראו על שמו. נתן נפשו על התורה ונקראת על שמו שנ' זכרו תורת משה עבדי (מלאכי ג כב) והלא תורת אלקים היא שנ' תורת ה' תמימה משיבת נפש (תהלים יט,ח) הא מה ת"ל תורת משה עבדי לפי שנתן נפשו עליה נקראת על שמו והיכן מצינו במשה שמסר נפשו על התורה שנ' ויהי שם עם ה' (שמות לד,כח) ואומר ואשב בהר וגו' (דברים ט,ט) הא לפי שנתן נפשו על התורה נקראת על שמו. (מכילתא בשלח מסכתא שירה א)