Pisqa’ 13¹⁰⁷

1. “Select¹⁰⁸ormed from the root: y-h-b, “to give” also stands behind “judicious” (hav; attend to). for yourselves . . .” (Dt. 1:13). The term, select, implies consultation, for it is said: “Select for yourselves counsel—what shall we do?” (2 Sam. 16:2). [And He says:] “Be judicious! Let us deal cleverly with Israel” (Ex. 1:10).

footnotes: ¹⁰⁷ H:37-38; JN1:44-46 ¹⁰⁸ Heb: havu, f

“Select for yourselves men” (Dt. 1:13). Should we have imagined that women might be chosen? What does the Teaching mean by men? Those who can analyze¹⁰⁹ “mosaic tiling.” Through metaphoric extension, “a multi-talented person”.: See F:21, n.8 and compose [arguments]. ¹¹⁰ “Men”—those of experience and talent.

footnotes: ¹⁰⁹ Heb: pesippas, ¹¹⁰ //ARNA,28; cf. Sifre Nu. 92.

“Men of wisdom” (Dt. 1:13) This is what [the proselyte]¹¹¹ 13, n. 2. Arius asked R. Yose. He said: Who is wise?

**One who retains his learning.**¹¹² [Arius responded:] Perhaps it actually means discerning? [R. Yose] said: The verse [at Dt. 1:13] already specified discerning.2. What is the difference between wise and discerningt? A wise person is like a rich money changer. When they bring him coins to appraise, he examines them. When they don’t bring him coins, he takes out his own and examines them. A discerning person is like a poor money changer. When they bring him coins to appraise, he examines them. When they don’t bring him coins, he sits and stares.¹¹³

footnotes: ¹¹¹ Little is known about Arius. See H: 396, Pisqa’ ¹¹² // M. Avot 4:1. ¹¹³ The difference between money changers symbolizes the active seeker of wisdom and the passive appreciator of what others have learned. The wise student, like the wealthy money changer, reviews his accumulated wisdom if he encounters nothing new; the discerning student, by contrast, receives new wisdom gladly, but does not review what he has already learned.

3. “And known to your tribes” (Dt. 1:13)— they should be familiar to you. Look—if he wraps himself in his shawl and comes to sit before me, I don’t know what tribe he’s from. But you recognize him, for you grew up among them. Therefore it is said: ”Known to your tribes” (Dt. 1:13)— so they should be familiar to you. Rabban Shimon b.Gamliel says: Not a single council can convene

how is So-and-so qualified to sit, **and how is So-and-so disqualified!**¹¹⁴ 16 Therefore it is said: “Known to your tribes” (Dt. 1:13)— so they should be familiar to you.

footnotes: ¹¹⁴ Cf. Sifre Nu. 93, SZ, beha`alotechah

4. “And I will appoint them as your heads” (Dt. 1:13). Is it possible to say that if Moses appointed them, they are appointed, but if not, they are not appointed? The Teaching states: “And I will appoint them as your heads” (Dt. 1:13). If I appointed them, they are appointed, but if not, they are not appointed! Is it possible to say that if you exalted them to office, they are exalted, but if not, they are not exalted? The Teaching states: “And I will appoint them as your heads” (Dt. 1:13). If I exalted them to office, they are exalted, but if not, they are not exalted. Another word: If you guard your words, indeed, your heads [i.e., leaders] will be protected, but if not, your heads will not be protected.

5. Another word: Don’t vocalize the verse in the conventional way as: “I will appoint them as your heads.”¹¹⁵ Rather, vocalize the verse as: “Their guilt is upon your *heads.”*¹¹⁶ This teaches that Israel’s guilt hangs over the heads of their judges. And so He says [to Ezekiel]: “As for you, O human! I have appointed you a scout for the House of Israel. When you hear a word from My mouth, you must transmit my warning to them . . . But if you have warned the wicked man to turn back from his way, he may die for his own sin, but you will have saved your life” (Ezek. 33:2-9).

footnotes: ¹¹⁵ That is, do not vowelize the consonantal text as follows: ‘asimeim ber’osheichem ¹¹⁶ Rather vowelize it as: ‘ashamam bero’sheichem.