The verse says, "How can I carry all by myself your burden, your load, and your strife?" Moshe Rabbeinu is expressing that he cannot bear the burden of the people alone. He lists three things: Torachchem (your burdens), Masachem (your loads), and Rivchem (your arguments or strife). The teacher explains that Moshe is saying he cannot do it alone, even if he wanted to receive the reward for doing so. The difficulties are too great, and Hashem does not want him to do it all by himself. The burdens refer to the people's constant demands and complaints, the loads refer to the constant arguments and suspicions against Moshe, and the strife refers to the quarrels and disputes among the people. Moshe is highlighting the overwhelming nature of leading and judging the people, which necessitated the appointment of additional leaders and judges.

Rashi explains the phrase "How can I carry alone?" as Moshe saying, "If I say I want to receive the reward for doing it all myself, I still cannot do it." Moshe is clarifying that this is not something he decided on his own; rather, it is by the word of Hashem. Rashi points out that even though Moshe previously said, "I cannot carry you alone," here he adds that even if he wanted the reward, he simply cannot do it. Moshe is emphasizing that the instruction to appoint judges did not originate from him, but from Hashem. Even though in Chumash it seems like it was the idea of the people to add support for Moshe, ultimately it was Hashem's will, and the merit was given to the Jewish people to be the ones to suggest it. Moshe is saying he cannot do it alone because Hashem does not want him to, not just because of the burden.

On the word Torachchem, Rashi teaches that this shows the Jewish people were burdensome. The teacher elaborates: if one of them saw that his opponent was winning in court, he would say, "I have witnesses to bring, I have more evidence to present." They would never accept the ruling as final and would keep coming back with more claims, making it very difficult for Moshe to judge alone. This constant refusal to accept judgment created a heavy burden, requiring the appointment of more judges to help share the load.

On Masachem, Rashi says this teaches that the people were apikorsim—here meaning they were constantly suspicious and questioning Moshe's motives. If Moshe went out early, they would say, "Why did the son of Amram go out so early? Maybe things aren't right in his house." If he went out late, they would say, "Why is he late? Maybe he's plotting against us." They never gave Moshe the benefit of the doubt and always suspected him of ulterior motives, constantly finding reasons to argue and complain. This is what is meant by their 'loads'—the constant suspicion and accusations Moshe had to bear.

On Rivchem, Rashi says this teaches that the people were quarrelsome. The teacher explains that this means they were always fighting and arguing with each other, creating constant strife that Moshe had to deal with as a leader and judge.

The verse says, "Prepare for yourselves men who are wise, understanding, and known to your tribes, and I will place them as heads over you." The teacher explains that Moshe is instructing the people to select men—not women, but righteous men—from among themselves to serve as judges and leaders. These men should be wise (chachamim), understanding (nevoinim), and known to their tribes (yiduim). Moshe will then appoint them as heads, officers over thousands, hundreds, fifties, and tens, as well as police officers to enforce the laws. The teacher elaborates that each tribe should provide these leaders from among their own people, so they are recognized and trusted by those they will judge. Moshe emphasizes that he cannot choose them himself because he does not know everyone personally; the people must select those who are truly fit and known to them.

On the phrase Havu lachem, Rashi explains that it means "prepare yourselves for this matter." The teacher notes that this is similar to what we find in Shemos, where the phrase means to get ready or provide. Here, the people are being told to prepare and produce the judges and leaders from among themselves, each tribe bringing forth those who are suitable and known to them.

On the word Anoshim, Rashi asks: would you think it means women? Why does it have to say men? Rashi explains that Anoshim here means righteous people, Tzadikim. The teacher elaborates that this is similar to what we find by the Meraglim, where it says "all were men," and Rashi there says it means men of stature, meaning they were righteous at that time. The teacher also discusses the word Kisufim that appears in some versions of Rashi, explaining that it could mean desirable people or bashful, humble people who are ashamed to do wrong. However, he notes that this interpretation makes more sense as a description of Anoshim—that they are either desirable or bashful Tzadikim—rather than as a description of Chachamim (wise people). He points out that some say Kisufim is an interpretation of Anoshim, not Chachamim, because Chachamim means wise people, not necessarily bashful or desirable people.

On the word Chachamim, the teacher notes that Rashi brings the word Kisufim in some versions, but there is a debate whether Kisufim is a translation of Anoshim or Chachamim. He explains that Chachamim usually means wise people, and that the word Kisufim might not fit as a description of Chachamim. He suggests that Kisufim could mean desirable or bashful people, but this would make more sense as a description of Anoshim (righteous men) rather than Chachamim (wise men). The teacher leaves this as an open question, noting the textual uncertainty.

On the word Nevoinim, Rashi explains that it means people who understand one thing from another—those who can derive new ideas from what they are taught. The teacher brings the story that Arius asked Rabbi Yosi: what is the difference between a Chacham and a Nevoin? Rabbi Yosi answered that a Chacham is like a wealthy money changer: when people bring him coins to evaluate, he can do so, but if no one brings him coins, he just sits and waits. In contrast, a Nevoin is like a merchant money changer: when people bring him coins, he evaluates them, but if no one brings him coins, he goes out and finds coins himself to evaluate. The teacher explains that this means a Chacham can understand what is presented to him, but a Nevoin can take what he knows and derive further ideas on his own initiative. This is a higher level, as the Nevoin is more proactive in seeking understanding, not just responding to what is brought to him.

On the phrase Veyeduim leshivteichem, "known to your tribes," Rashi explains that these are people who are recognized by their own tribes. The teacher elaborates that Moshe is telling the people to choose judges who are known to them, because if someone comes before Moshe wrapped in his garment, Moshe would not know who he is, from which tribe he comes, or if he is truly fit for the job. But the people themselves would recognize him, since he grew up among them. Therefore, each tribe should select its own judges, people they know and trust, rather than having Moshe appoint outsiders. This ensures that the judges are truly known and suitable for their own communities.

On the word Berosheichem, Rashi explains that it means heads and honored people over you, and that you should treat them with respect and awe. The teacher elaborates that not only are these judges to be appointed as leaders, but they must also be given honor. He explains that this includes giving them priority in business dealings, such as being the first to purchase or sell merchandise, and being given respect in communal settings, like entering last and leaving first in the synagogue. This is the level of honor that should be shown to the leaders and judges.

On the word Va'ashimem, Rashi notes that it is written without a yud, which allows it to be read as "their guilt." This teaches that the guilt of the Jewish people is placed upon the heads of their judges. The teacher explains that this means the leaders are responsible for the people's actions, because they should have protested and directed the people to the correct path. If the people go astray, it is considered the fault of the leaders for not guiding them properly. The teacher adds that Rashi has already given this idea before, that the leaders of the generation are responsible for the generation.

On verse 14, "And you answered me and said, 'The thing that you have spoken is good to do,'" the teacher explains that Moshe is rebuking the people here. Although they agreed with Moshe's suggestion to appoint judges, Moshe is pointing out that they did so for their own benefit, not because it was the right thing to do. The teacher elaborates that the people should have said, "Moshe, our teacher, from whom is it better to learn, from you or from your students?"—meaning, wouldn't it be better to learn directly from Moshe, who had worked so hard over the Torah? Instead, the people thought that with many judges, if one was not friendly to them, they could bring him a gift and curry favor, making it easier to get around the system. Moshe is saying that although they said it was good, their motivation was self-serving. The teacher also notes that Moshe would have appointed judges anyway, but the people encouraged him to do so, perhaps to make things easier for themselves.

Rashi explains that when the verse says, "You answered me..." it means that you decided this matter for your own benefit. You should have responded, "Moshe, our teacher, from whom is it better to learn, from you or from your students? Is it not from you, who have toiled over the Torah?" But instead, I know your thoughts. You were thinking, "Now many judges will be appointed over us. If one does not know us, we can bring him a gift and he will show us favor." In other words, the people wanted more judges so that it would be easier to influence them, perhaps through bribery or gifts, rather than having only Moshe, who was above such things. The teacher elaborates that this shows the people were not motivated by a desire for justice, but by self-interest, hoping to benefit from the new system of multiple judges.

Rashi comments on the word "La'asos" (to do), explaining that if Moshe had been lazy or delayed in appointing the judges, the people would have pressured him, saying, "Do it quickly!" The teacher adds that although Moshe did what he was supposed to do, the people were pushing him to act, encouraging him to move forward with the appointments, even though he would have done so anyway.

The verse describes how Moshe took the heads of the tribes, men who were wise and known, and appointed them as leaders over thousands, hundreds, fifties, tens, and as officers for the tribes. The teacher explains that these were men, not women, and specifically righteous people—tzadikim. The term anoshim means men of stature, as seen with the spies, where it meant men who were righteous at that time. Chachamim are wise people, and yiduim are those who are known to their tribes. Each tribe was to provide its own judges, people recognized and trusted by their own community. Moshe emphasizes that he could not personally know everyone, so it was important for each tribe to select judges from among themselves. The teacher also discusses the roles: officers over thousands, hundreds, fifties, tens, and shotrim—enforcers or police who would carry out the rulings of the judges. The teacher notes that the system was designed so that each tribe had its own structure of leadership and enforcement.

Rashi explains the phrase "Va'ekach es roshei shivteichem" (I took the heads of your tribes) to mean that Moshe persuaded them with words. He told them how fortunate they were to be appointed over such special people—the descendants of Avraham, Yitzchak, and Yaakov, who are called brothers and friends, a portion and inheritance, and all terms of affection. The teacher elaborates that this language is often used in the Torah, where "taking" means convincing with words rather than physically taking. Moshe was telling the new leaders that their appointment was a great honor, as they were being placed over a people beloved by Hashem and with a special status.

Rashi comments on the phrase "anashim chachamim v'yiduim" (men who are wise and known), noting that he did not find "nevoinim" (understanding men). This is one of the seven qualities that Yisro suggested to Moshe, but Moshe only found three: "anashim" (righteous men), "chachamim" (wise), and "yiduim" (known). The teacher discusses the difference between a chacham and a navon: a chacham is like a wealthy money changer who can evaluate what is brought to him, but does not seek out new things; a navon is like a businessman who actively seeks out opportunities and can derive new ideas from what he knows. The teacher notes that Moshe could not find people with this higher level of understanding, only those who were righteous, wise, and known. There is also discussion about how the qualities listed in Yisro's advice and those found here correspond, and some uncertainty about how to reconcile the lists, but the main point is that Moshe could only find three of the seven qualities in the people he appointed.

Rashi explains that "roshim aleichem" (heads over you) means that the people should treat these leaders with honor. They should be given precedence in business dealings—first to buy, first to sell, and first in other transactions. The leader should enter last and leave first, as a sign of respect. The teacher elaborates that this is an articulation of the honor due to leaders, and that the Torah repeats this to emphasize the importance of respecting those in positions of authority.

The teacher explains that "sarei alafim" means one person was appointed over a thousand. This was the structure of leadership, with each officer responsible for a specific number of people.

Similarly, "sarei me'os" means one person was appointed over a hundred. The teacher notes that the same structure applied for officers over fifties and tens, as well as the enforcers or police, each with their own responsibilities within the tribe.

On the words VeShotrim, Rashi explains that Moshe appointed officers for each tribe. These officers are the ones who would bind and beat with a strap at the instruction of the judges. In other words, besides the judges themselves, there were enforcers, the police, who would carry out the rulings of the judges. Rashi points out that these Shotrim are not the same as the judges; they are the ones who enforce the law by physically ensuring compliance, such as tying up or administering lashes as directed by the court.

The verse says, 'And I commanded your judges at that time, saying: Listen between your brothers and judge righteously between a man and his brother and between his ger.' Moshe is telling the judges to listen carefully to the cases brought before them and to judge fairly between all parties, whether it is between a man and his brother or between a man and a ger. The teacher notes that the word ger here does not necessarily mean a convert or a stranger, but as Rashi will explain, it can refer to a litigant or someone who is involved in the dispute. Moshe is instructing the judges to be attentive and deliberate in their judgments, to listen to all sides, and to ensure justice is served in every case, regardless of the parties involved.

On the words Va'atzaveh es shofteichem, Rashi explains that Moshe told the judges to be patient and deliberate in judgment. If a case comes before you once, twice, or even three times, do not say, 'This case has already come before me many times.' Instead, you must continue to give it proper consideration and discussion each time. The idea is that even if you have experience with a particular type of case, you should not rush to judgment but should always be careful and thorough, giving each case the attention it deserves. This instruction was given from the time the judges were appointed, emphasizing the importance of patience and deliberation in rendering justice.

The phrase Ba'es hahi means 'at that time.' The teacher explains that Moshe told the judges that things are not as they were before. Previously, you were on your own, in your own domain, but now you are responsible to the community. Now you are subjugated to the public, and your role as a judge is a communal responsibility. This marks a shift from private to public service, emphasizing the seriousness and responsibility of their new positions.

On the word Shamoa, Rashi explains that it is a present tense, meaning to listen attentively. The teacher notes that this is similar to the words Zachor and Shamor elsewhere in the Torah, which also use a present tense form. Here, it means that the judges should always be in a state of attentive listening, ready to hear and consider the cases brought before them.

On the words Uvein gero, Rashi explains that this refers to the litigant, the one who is gathering words against his opponent. In other words, it is not necessarily a convert or a stranger, but the other party in the dispute. Alternatively, Rashi says that uvein gero can also refer to matters of residence, such as disputes between brothers over dividing property, even down to disagreements about a stove or an oven. The teacher elaborates that this means the judges must adjudicate even the smallest disputes, whether between brothers or regarding living arrangements, and that every detail of their disagreements must be addressed fairly and thoroughly.

The verse says, 'Do not recognize faces in judgment; like the small, like the great, you shall listen. Do not be afraid of any man, for the judgment is God's. And the matter that is too difficult for you, bring it to me and I will hear it.' The teacher explains that judges must not show favoritism in judgment. Whether the case involves a small or a great person, they must listen equally to both. They should not be intimidated by anyone, no matter how powerful, because ultimately the judgment belongs to Hashem. If a matter is too difficult for them, they should bring it to Moshe, who will hear it. The teacher emphasizes that this is a strong warning against partiality and fear in judgment, and that the judges must always remember that they are representing Hashem's justice. If they err or are afraid to rule correctly, they are accountable to Hashem, and any difficult case should be brought to Moshe for resolution.

On the words Lo sakiru panim ba-mishpat, Rashi explains that this refers to the one appointed to seat the judges. He should not say, 'This person is handsome or strong, so I will appoint him as a judge,' or, 'This person is my relative, so I will appoint him as a judge in this city,' if he is not knowledgeable in the laws. If he does so, he may end up causing the innocent to be found guilty and the guilty to be acquitted. Rashi says that Hashem considers it as if the one who appointed such a judge has shown favoritism in judgment. The teacher stresses that appointing unqualified judges because of personal connections or appearances is a serious wrongdoing, as it leads to injustice and is considered by Hashem as showing favoritism in judgment.

On the phrase "KeKatan KeGadol Tishmaun" — you shall listen to the small just as to the great — the teacher explains that Rashi brings two interpretations. First, Rashi says that a case involving a small amount of money should be as precious to you as a case involving a large sum. In other words, you should not push aside a case about a small coin in favor of a case about a hundred maneh. If the case about the small amount comes before you first, you should not delay it for the larger case. The second interpretation Rashi brings is, as the Targum explains, that you should not say, 'This one is poor and his opponent is rich, and I am commanded to support the poor, so I will rule in favor of the poor, and in this way he will be supported in a dignified manner.' Nor should you say, 'How can I diminish the honor of this wealthy man over a mere dinar? I will rule in his favor now, and when he leaves, I will tell him privately to pay what he owes.' The teacher elaborates that the judge must not allow personal feelings or calculations about the parties' status or needs to affect the judgment. Justice must be impartial, and the judge must not manipulate the process to benefit one party under the guise of kindness or respect for status.

The verse says, 'Lo Taguru Mipnei Ish' — do not be afraid of any man. The teacher explains that Rashi brings two explanations here. The first is straightforward: do not fear anyone when judging. The second is that 'Lo Taguru' means do not withhold your words because of any person. This is similar to the language in Mishlei, 'Oger Bakaitz' — one who gathers in the summer. The idea is that a judge should not be intimidated or hold back from saying what is right, even if the person before him is powerful or intimidating. The judge must not be afraid to speak the truth or to rule according to justice, regardless of who is involved in the case.

The verse states, 'Ki HaMishpat LeElokim Hu' — for the judgment is God's. The teacher explains that this means that if you take something from one party not according to the law, you are obligating me, says Hashem, to return it to him. In other words, the judge must realize that he is acting as God's agent, and any miscarriage of justice is not just a human error but something that Hashem Himself will have to rectify. The responsibility is very great, as the judge is representing Hashem in the world of justice.

On the phrase 'Nimtza Shehiteh Alai HaMishpat' — it turns out that you have perverted the judgment upon Me — the teacher does not elaborate further on this Rashi in the transcript, so there is no additional explanation here.

On 'Takrivun Elai' — you shall bring [the difficult cases] to me — the teacher explains that regarding this, Moshe lost the case of the daughters of Tzelafchad. Similarly, Shmuel said to Shaul, 'Anochi HaRoeh' — I am the seer. Hashem told him, 'I will show you that you are not really the seer.' When did Hashem show him this? When Shmuel came to anoint David, he saw Eliav and said, 'Surely this is Hashem's anointed.' Hashem told him, 'Did you not say, "I am the seer"? Do not look at his appearance.' The teacher brings out that even great leaders can err in judgment or perception, and Hashem sometimes demonstrates to them that ultimate knowledge and judgment belong to Him alone.

The verse says, 'Va'atzaveh Eschem Ba'eis Hahi Es Kol HaDevarim Asher Ta'asun' — and I commanded you at that time all the things that you should do. The teacher explains that this refers to the instructions Moshe gave to the judges at the time he appointed them. He told them to listen carefully and judge justly between a man and his brother and also between a 'ger.' The teacher notes that 'ger' here does not necessarily mean a convert but can refer to a stranger or someone who is not a close relative. Moshe instructed the judges to be patient and deliberate in judgment, not to rush to conclusions even if they have seen similar cases before. Even if a case comes before them multiple times, they should not say, 'I've seen this before, I know how to rule,' but should always carefully consider each case. Moshe also told them that now, as judges, they are no longer private individuals but are responsible to the community, and their role is to serve the people with justice and care.

On the phrase '(Yud Ches) Es Kol HaDevarim Asher Ta'asun' — all the things that you should do — the teacher explains that Rashi says this refers to the Aseres HaDibros, the Ten Commandments, which encompass both monetary laws and capital cases. In other words, the judges were instructed to apply the principles of the Ten Commandments in all areas of law, whether dealing with financial matters or matters of life and death.

This verse describes how the Jewish people traveled from Choreiv and went through the entire great and awesome desert, as Hashem had commanded them, until they arrived at Kadeish Barnea. The teacher does not elaborate on this verse in the provided transcript, so there is no further explanation here.

On the words "HaMidbar HaGadol VeHaNora"—the great and awesome desert—Rashi explains that this refers to the dangers present in the desert. Specifically, there were snakes as thick as beams and scorpions as large as bows. The teacher does not add further elaboration on this Rashi in the transcript.

This verse says, "And I said to you, you have come to the mountain of the Emori, which Hashem our God is giving to us." The teacher does not provide any explanation or commentary on this verse in the transcript.

This verse says, "See, Hashem your God has placed the land before you; go up and inherit it, as Hashem, the God of your fathers, has spoken to you. Do not fear and do not be discouraged." The teacher does not provide any explanation or commentary on this verse in the transcript.