"He taught... to the seventy elders and to Elazar. (In Sifrei, Parashat Matot: 'And Elazar the kohen said,' Moshe gave him permission to speak so that, when he would depart from this world, people would not say, 'During your master’s lifetime, you did not speak; now you speak.' And this is contrary to what is stated in the Talmud, which says that if a halachah is taught in the presence of one’s master, it must be said before him)."

"And Pinchas (Sotah 43a: 'And Moshe sent them, along with Pinchas'). 'Them' refers to the Sanhedrin, and in the Sifrei it says: 'Them and Pinchas,' which teaches that he was considered as worthy as all the others combined."

"And Yehoshua—these three received from Moshe. (It does not mention Kalev. See in the Talmud Nazir 56b: 'And Yehoshua and Kalev are not mentioned.' It seems that our master followed the interpretation of the sages, which we will see further on. And why did Moshe transmit to Yehoshua rather than to Elazar or Pinchas? For this reason, he listed them separately and included Kalev among the others)."

"And to Yehoshua, who was Moshe Rabbeinu’s disciple, he transmitted the Torah Shebe’al Peh (Oral Torah). (In Sifrei: 'And he commanded him in their presence and in front of...'. Here, the command refers specifically to the words of the Torah)."

"And he commanded him about it. And above, it is written that he commanded the elders, Yehoshua, and all Israel, whereas here he commanded only Yehoshua. The simple explanation is that 'he commanded them about it' means he commanded them to preserve the Torah according to the Torah Shebe’al Peh (Oral Torah), and this was commanded to all Israel. But here, 'he commanded him about it' means the succession of transmission, from person to person (he commanded Yehoshua regarding the words of the Talmud, as explained in the Sifrei in Parashat Pinchas). And in Piskata Zutarta on Va’etchanan: 'And he commanded Yehoshua,' he instructed him on the teachings of the tradition, referring to what is mentioned in the Sifrei. Much can be elaborated on all the details of this. It appears that our master distinguishes between three things: teaching, receiving, and transmission. Clearly, receiving and teaching are distinct, for even those who learned from Moshe are not called 'recipients' (mekablim); 'receiving' is something unique. Elazar, Pinchas, and Yehoshua, besides what they learned, also 'received' the Torah as they were among the recipients, yet the meaning of 'and to Yehoshua he transmitted the Torah Shebe’al Peh and commanded him about it' still needs explanation. See Rashi on Avot, and why it says 'he transmitted to Yehoshua and not to Elazar or Pinchas,' because Moshe did not wish to transmit it to anyone other than one who had fully dedicated himself to the Torah from his youth, as it is said, 'He did not depart from it.' And this follows the Midrash of the sages, but the full meaning still requires clarification."