(Devarim 1:13) "Havu for yourselves": "Havu" connotes "counsel," as in (II Samuel 16:20) "Havu counsel for yourselves," (Shemoth 1:10) "Havah, let us plot (i.e., take counsel) against it."
"wise and understanding": As Arios asked R. Yossi: Who is wise? He answered: One who fulfills what he has learned. Arios: You say "one who fulfills what he has learned," but perhaps it means one who is understanding. Rebbi: "understanding" is already written. What is the difference between "understanding" and "wise"? The wise man is like a traveling money changer. When he is brought (coins to assess), he examines them. When he is not brought (coins), he sits idle. The understanding man is like a rich money-changer. When he is not brought (coins) to examine, he examines his own.
"and known among your tribes": They should be familiar to you. If someone comes cloaked in his talith and sits before me, I know nothing about him. But you know about him, for you grew up with him. Thus, "known to your tribes." R. Shimon b. Gamliel says: No (judicial) session begins until people bring it into question: Why did this man consent to sit (as a judge)? And why did this man not consent to sit?
"And I shall set them at your heads": For you might think that if you appoint them, they are appointed, and if you do not appoint them, they are not appointed; it is, therefore, written "And I shall set them." If I appoint them, they are appointed; if not, they are not appointed. I might think that if you have accorded them greatness they are great, and if not, they are not great; it is, therefore, written "at your heads."
Variantly: "and I shall set them at your heads": If you guard your ways, your heads (i.e., your judges) will be guarded, and if not, your heads will not be guarded — whence we are taught that the guilt of Israel is on the heads of their judges. And thus is it written (Ezekiel 33:7-9) "A sentinel have I made you for the house of Israel. When you hear a word from My mouth, you must warn them for Me." (If you do not warn the wicked one and he dies, his blood will be on your head.)
(דברים א יג) הָבוּ לָכֶם, אֵין הָבוּ אֶלָּא עֵצָה, שֶׁנֶּאֱמַר (שמואל ב טז כ): ״הָבוּ לָכֶם עֵצָה מַה נַּעֲשֶׂה״, (שמות א י) ״הָבָה נִתְחַכְּמָה לוֹ״.
(Devarim 1:13) "Havu for yourselves": "Havu" connotes "counsel," as in (II Samuel 16:20) "Havu counsel for yourselves," (Shemoth 1:10) "Havah, let us plot (i.e., take counsel) against it."
אֲנָשִׁים, וְכִי עָלְתָה עַל דַּעְתֵּנוּ נָשִׁים? מַה תַּלְמוּד לוֹמַר אֲנָשִׁים? בַּחֲתִיכָה וּבִפְסִיפָס, אֲנָשִׁים וָתִיקִים וּכְשֵׁרִים.
"men": Would it enter our minds (that) women (are to be sought for this purpose)? What, then, is the intent of "men"? Venerable and revered.
חֲכָמִים, זוֹ שֶׁשָּׁאַל אַרְיוֹס אֶת רַבִּי יוֹסֵי, אָמַר לוֹ: אֵי זֶה הוּא חָכָם? אָמַר לוֹ: הַמְקַיֵּם תַּלְמוּדוֹ, אוֹ אֵינוֹ אֶלָּא נָבוֹן? אָמַר לוֹ: כְּבָר נֶאֱמַר וּנְבֹנִים. מַה בֵּין חָכָם לְנָבוֹן? חָכָם דּוֹמֶה לְשֻׁלְחָנִי עָשִׁיר: כְּשֶׁמְּבִיאִים לוֹ לִרְאוֹת – רוֹאֶה, וּכְשֶׁאֵין מְבִיאִים לוֹ לִרְאוֹת – מוֹצִיא מִשֶּׁלּוֹ וְרוֹאֶה. נָבוֹן דּוֹמֶה לְשֻׁלְחָנִי עָנִי: כְּשֶׁמְּבִיאִים לוֹ לִרְאוֹת – רוֹאֶה; כְּשֶׁאֵין מְבִיאִין לוֹ לִרְאוֹת – יוֹשֵׁב וְתוֹהֶה!
"wise and understanding": As Arios asked R. Yossi: Who is wise? He answered: One who fulfills what he has learned. Arios: You say "one who fulfills what he has learned," but perhaps it means one who is understanding. Rebbi: "understanding" is already written. What is the difference between "understanding" and "wise"? The wise man is like a traveling money changer. When he is brought (coins to assess), he examines them. When he is not brought (coins), he sits idle. The understanding man is like a rich money-changer. When he is not brought (coins) to examine, he examines his own.
וִידֻעִים לְשִׁבְטֵיכֶם, שֶׁיִּהְיוּ יְדוּעִים לָכֶם. הֲרֵי שֶׁנִּתְעַטֵּף בְּטַלִּיתוֹ וּבָא וְיָשַׁב לְפָנַי; אֵינִי יוֹדֵעַ מֵאֵיזֶה שֵׁבֶט הוּא, אֲבָל אַתֶּם מַכִּירִים אוֹתוֹ, שֶׁאַתֶּם גְּדַלְתֶּם בֵּינֵיהֶם. לְכָךְ נֶאֱמַר וִידֻעִים לְשִׁבְטֵיכֶם, שֶׁיְּהוּ יְדוּעִים לָכֶם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵין כָּל יְשִׁיבָה וִישִׁיבָה יוֹשֶׁבֶת עַד שֶׁהַבְּרִיּוֹת מְרַנְּנוֹת אַחֲרֶיהָ, וְאוֹמְרוֹת: מָה רָאָה אִישׁ פְּלוֹנִי לֵישֵׁב, וּמָה רָאָה אִישׁ פְּלוֹנִי שֶׁלֹּא לֵישֵׁב? לְכָךְ נֶאֱמַר וִידֻעִים לְשִׁבְטֵיכֶם, שֶׁיִּהְיוּ יְדוּעִים לָכֶם.
"and known among your tribes": They should be familiar to you. If someone comes cloaked in his talith and sits before me, I know nothing about him. But you know about him, for you grew up with him. Thus, "known to your tribes." R. Shimon b. Gamliel says: No (judicial) session begins until people bring it into question: Why did this man consent to sit (as a judge)? And why did this man not consent to sit?
וַאֲשִׂימֵם בְּרָאשֵׁיכֶם, יָכוֹל אִם מִנִּיתֶם אַתֶּם אוֹתָם מְמוּנִּים, וְאִם לָאו אֵינָם מְמוּנִּים? תַּלְמוּד לוֹמַר וַאֲשִׂימֵם בְּרָאשֵׁיכֶם: אִם מִנִּיתִים – הֲרֵי הֵם מְמוּנִּים, אִם לָאו – אֵינָם מְמוּנִּים. יָכוֹל אִם גִּדַּלְתֶּם אַתֶּם אוֹתָם הֲרֵי הֵם גְּדוֹלִים, וְאִם לָאו אֵינָם גְּדוֹלִים? תַּלְמוּד לוֹמַר וַאֲשִׂימֵם בְּרָאשֵׁיכֶם: אִם גִּדַּלְתִּים – הֲרֵי הֵם גְּדוֹלִים, וְאִם לָאו – אֵינָם גְּדוֹלִים.
"And I shall set them at your heads": For you might think that if you appoint them, they are appointed, and if you do not appoint them, they are not appointed; it is, therefore, written "And I shall set them." If I appoint them, they are appointed; if not, they are not appointed. I might think that if you have accorded them greatness they are great, and if not, they are not great; it is, therefore, written "at your heads."
דָּבָר אַחֵר: אִם שְׁמַרְתֶּם אֶת דַּבָּרֵיכֶם – הֲרֵי רָאשֵׁיכֶם שְׁמוּרִים, וְאִם לָאו – אֵין רָאשֵׁיכֶם שְׁמוּרִים. דָּבָר אַחֵר: אַל תְּהִי קוֹרֵא וַאֲשִׂימֵם בְּרָאשֵׁיכֶם אֶלָּא ״וַאֲשָׁמָם בְּרָאשֵׁיכֶם״; מְלַמֵּד שֶׁאַשְׁמוֹתֵיהֶם שֶׁל יִשְׂרָאֵל תְּלוּיִים בְּרָאשֵׁי דַיָּנֵיהֶם; וְכֵן הוּא אוֹמֵר (יחזקאל לג ז-ט): ״בֶּן אָדָם צֹפֶה נְתַתִּיךָ לְבֵית יִשְׂרָאֵל וְשָׁמַעְתָּ מִפִּי דָּבָר וְהִזְהַרְתָּ אוֹתָם מִמֶּנִּי, בְּאָמְרִי לָרָשָׁע וְגוֹ׳ וְאַתָּה כִּי הִזְהַרְתָּ רָשָׁע״ וְגוֹ׳ (דברים א יד).
Variantly: "and I shall set them at your heads": If you guard your ways, your heads (i.e., your judges) will be guarded, and if not, your heads will not be guarded — whence we are taught that the guilt of Israel is on the heads of their judges. And thus is it written (Ezekiel 33:7-9) "A sentinel have I made you for the house of Israel. When you hear a word from My mouth, you must warn them for Me." (If you do not warn the wicked one and he dies, his blood will be on your head.)