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Appointment of Judges for The Generation of the Desert

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Divine Selection of Seventy Elders
TANAKH
God directly commands Moses to gather seventy elders, emphasizing divine selection and their specific role in leadership. The Book of Numbers recounts the appointment of seventy elders to assist Moses in leading and judging the Israelites.
Then יהוה said to Moses, “Gather for Me seventy of Israel’s elders of whom you have experience as elders and officers of the people, and bring them to the Tent of Meeting and let them take their place there with you.
Numbers 11:16
Creating Leaders, Not Followers
COMMENTARY
Moses' leadership was about inspiring and empowering others, not just solving immediate crises. Rabbi Jonathan Sacks' modern work explores how Moses shared his spirit with seventy elders to create future leaders.
Perhaps this was what God was hinting to Moses when He told him to take seventy elders to stand with him in the Tent of Meeting, and “I will come down and speak with you there, and I will take some of the spirit that is on you and put it on them” (Num. 11:16–17). He was telling Moses that his task was not to solve the crisis of the people’s demand for meat. His task was to inspire others with his spirit – ­delegating, empowering, guiding, and encouraging. God was telling Moses that great leaders do not create followers; they create leaders. They share their inspiration…
Covenant and Conversation; Numbers; The Wilderness Years, Beha'alotcha, Is a Leader a Nursing Father? 22
The Humble Prophets
COMMENTARY
Eldad and Meidad's exceptional humility and modesty granted them unique prophetic abilities and divine rewards. Rabbeinu Bachya's commentary on Numbers 11:25 explores the virtues of humility and modesty through the story of Eldad and Meidad.
According to Tanchuma Behaalotcha 12 Moses took 72 pieces of paper. On seventy of them he wrote the word “elder,” whereas two pieces of paper he left blank. Every man drawing a slip of paper with the word “elder” knew he had been appointed. The two men who would draw blanks would have to conclude that they had not been found worthy. Seeing Eldod and Meydod were aware of this and were very humble, they remained in the camp without either returning to their private tents nor assembling around the Tabernacle before the drawing of these slips of paper to ensure that none of the participants would…
Rabbeinu Bahya, Bamidbar 11:25:2
The Redundancy of Leadership
COMMENTARY
Why did God command Moses to appoint additional leaders when judges and other leaders had already been appointed? Rabbi Francis Nataf explores the perplexity of this redundancy in his analysis of the 12th-century philosophical work, The Guide for the Perplexed.
The notion that Moshe had such a vision is buttressed by a curious incident recorded only a few chapters before the incident with the spies. After a series of improper complaints from the Israelites, Moshe laments that he cannot continue to lead the people by himself (Bemidbar 11:14). God responds by commanding him to share his prophetic spirit with seventy elders. Since it appears that Moshe had already appointed judges/captains over the thousands, the hundreds, etc., in accordance with Yitro’s suggestion…
Redeeming Relevance; Deuteronomy, CHAPTER 1 Moshe's Obsession with the Spies 45
The Structure of Leadership in the Desert
MIDRASH
The specific numerical breakdown of judges reveals the meticulous structure and importance of leadership and justice in Jewish tradition. The Ein Yaakov, a 15th-century compilation of talmudic stories, parables, and biblical interpretation, details the judicial system established by Moses, as advised by Jethro, to manage the Israelites.
(Fol. 18) Our Rabbis were taught (Ex. 18, 21) And place these over them, as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens — i.e., rulers of thousands, six hundred; rulers of hundreds, six thousand; rulers of fifties, twelve thousand; and rulers of tens, sixty thousand. Hence the total number of the judges in Israel was seventy-eight thousand and six hundred.
Ein Yaakov (Glick Edition), Sanhedrin 1:25
Unity and Divine Stability
MIDRASH
The unity of the Israelites is not just beneficial for them but has cosmic significance, stabilizing God's Throne of Glory. The medieval midrash, Bamidbar Rabbah, draws a parallel between the unity of Israel on earth and the stability of God's Throne in the heavens.
“Gather to Me” – this is what the verse said: “Who builds His upper chambers in the heavens and established His group [agudato] on earth” (Amos 9:6). To what is the matter comparable? It is to a palace that was built upon ships. As long as the ships are tethered, the palace that is upon them stands, so is: “Who builds His upper chambers in the heavens.” His Throne of Glory, as it were, is solidly established on High when Israel forms an organic group. That is why it is stated: “Who builds His upper chambers in the heavens” – when? It is when “and established His group [agudato]…
Bamidbar Rabbah 15:18
The Day of Shared Leadership
MIDRASH
The appointment of elders to assist Moses is equated to the day of the giving of the Torah, highlighting the profound significance of shared leadership. Midrash Tanchuma Buber discusses the divine and personal sacrifice involved in Moses' delegation of leadership to the elders.
(Numb. 11:17:) THEN I WILL COME DOWN AND SPEAK WITH YOU THERE. <This verse is> to inform you that the day for appointing elders was as dear to the Holy One as the day for the giving of Torah. Thus it is stated (in Exod. 19:11): FOR ON THE THIRD DAY THE LORD WILL COME DOWN … <UPON MOUNT SINAI>; and also (in Numb. 11:17) with reference to appointing the elders, I WILL COME DOWN is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it…
Midrash Tanchuma Buber, Beha'alotcha 28:1
The Anonymous Elders
TALMUD
The anonymity of the seventy elders who sat with Moses prevents comparisons between the judges of Moses' time and those of later generations. Rabbi Dosa ben Horkinas explains to Rabbi Yehoshua that the court of Rabban Gamliel holds the same legal status as the court of Moses.
§ The mishna taught that Rabbi Yehoshua next came to Rabbi Dosa ben Horkinas, who proved to him that the court of Rabban Gamliel has the same legal status as the court of Moses. The Sages taught in a baraita: Why were the names of these seventy Elders who sat together with Moses on his court not specified? The reason is so that a person not say: Is so-and-so the judge in my time, like Moses and Aaron? Is so-and-so like Nadav and Avihu? Is so-and-so like Eldad and Medad? Therefore…
Rosh Hashanah 25a:15
Delegating Leadership
COMMENTARY
Yitro's advice to Moses was about ensuring the efficiency and sustainability of Moses' leadership by delegating judicial responsibilities. The 13th-century Torah commentary, Chizkuni, explains that Yitro's suggestion was not a criticism but a practical solution to prevent Moses from being overwhelmed.
?מדוע אתה יושב לבדך, “why are only you seated?” Yitro did not criticize Moses for sitting and the people having to stand; he meant that if Moses would delegate some of his tasks there would not be such long queues. The Torah itself expects the litigants to be standing, as we know form Deuteronomy 19,17: 'ועמדו שני האנשים אשר להם הריב לפני ה, “and the two men who have a dispute are to stand in the presence of the judges;”Besides, it would not have been appropriate for Yitro to chastise a great man like Moses…
Chizkuni, Exodus 18:14:2
Sharing the Burden of Leadership
COMMENTARY
Moses did not lead the Israelites alone; he shared his prophetic spirit with seventy elders to help bear the burden. Rabbi Adin Steinsaltz’s modern translation and commentary on the Hebrew Bible elucidates the divine intervention in appointing judges to assist Moses.
I will descend and speak with you there, and I will draw from the spirit of prophecy that is upon you, as well as a portion of your spiritual character, and I will place it upon them; they shall bear with you the burden of the people, and you shall not bear it alone.
Steinsaltz on Numbers 11:17
Illuminated by Moses' Spirit
KABBALAH
The appointment of the seventy elders in the desert carries profound mystical and spiritual significance, particularly in how Moses' spirit is shared with them. The Zohar, a foundational work of Jewish mysticism, explores this event by likening Moses to the sun and the elders to the moon, reflecting his spiritual light.
So the Lord said unto him: GATHER UNTO ME SEVENTY MEN, reassuring him thereby that his grade was not blemished, adding thus, AND I WILL TAKE OF THE SPIRIT THAT IS UPON THEE, AND WILL PUT IT UPON THEM, inasmuch as they all are of the degree of the Moon, and so need the Sun to illumine them; and so this food would not descend for the sake of Moses.
Zohar, Beha'alotcha 26:148
Yitro's Blueprint for Leadership
COMMENTARY
The qualifications and hierarchical structure for judges proposed by Yitro are essential for understanding effective leadership and justice. Rabbi Chaim ibn Attar’s 18th-century commentary, Or HaChaim, delves into the specific attributes required for judges, such as fear of punishment, truthfulness, and disdain for ill-gotten gains.
אנשי חיל, יראי אלוקים, וגו׳ "able and G'd-fearing men, etc." Yitro spoke of four different qualifications corresponding to the four levels of judges he had suggested, i.e. chiefs of tens, chiefs of fifties, chiefs of hundreds and chiefs of thousands. The expression אנשי חיל is an all encompassing term, i.e. people who possess all the necessary qualifications mentioned to the fullest extent. Such people would be appointed as chiefs of thousands…
Or HaChaim on Exodus 18:21:3
Moses and the Seventy
SECOND TEMPLE
The appointment of seventy elders by Moses is a foundational moment in Jewish history, establishing a council to assist in leadership and justice. Philo of Alexandria, a first-century Jewish philosopher, provides a detailed account of this event, emphasizing the exact number and the selection process described in Numbers 11:16.
[19] Thus too it is Moses’ way to give the name of “elder” to those counsellors of the God-beloved, whose apportioned number was that of seven times ten. For we find “gather to me seventy men from the elders of Israel, whom thou thyself knowest that these are elders” (Numb. 11:16).
On the Prayers and Curses Uttered by Noah when he Became Sober 4:4
The Authority of Moses' Judges
HALAKHAH
The exclusive authority of judges appointed by Moses ensured that only those ordained and qualified could adjudicate disputes according to Torah law. Rabbi J. David Bleich explores the historical and legal significance of Moses' appointment of judges and their exclusive authority in Jewish legal matters.
Both exclusions are readily understandable. The judges designated by Moses were Jews who were charged with rendering judgment in accordance with the laws transmitted by Moses. The Israelites were commanded to eschew gentile courts and to appear before those judges for the purpose of adjudicating their disputes on the basis of the laws of the Torah. The judges designated by Moses derived their authority from their appointment to judicial office. That appointment constituted their ordination as judges and empowered them to designate successors by means of conferring ordination upon others…
Contemporary Halakhic Problems, Vol V, Chapter I Litigation and Arbitration before Non Jews 17
Desert Leadership Structure
TANAKH
The structured assignment of leadership roles in the desert ensured that wise and experienced individuals were given specific responsibilities. Deuteronomy recounts Moses' final speeches, including the organization of leaders over the tribes into various levels of authority.
So I took your tribal leaders, wise and experienced men, and appointed them heads over you: chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, and officials for your tribes.
Deuteronomy 1:15
Choosing Desert Judges
MIDRASH
Moses insisted on selecting the best men as leaders despite the self-interested motives of the people. Louis Ginzberg’s early 20th-century compilation, Legends of the Jews, offers a detailed narrative on the qualities and impartiality required for leaders.
The people were very eager to carry this plan of Moses into execution, and requested him to settle the matter as quickly as possible. But their motive was self-interested, for every one among them said: "Moses will now appoint about eighty thousand officials. If I myself should not be among them, surely my son will be, and if not he, my grandson, and with a gift of some kind it will be an easy matter to induce such a judge to look after my interests at court." Moses, of course, was not deceived about their true sentiments…
Legends of the Jews 3:2:7

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