In Bamidbar Rabbah – that’s a collection of rabbinic teachings connected to the Book of Numbers – there's a fascinating passage about how God commanded Moses to gather seventy men. Why seventy? What was so special about that number?
The verse in question, from Ecclesiastes (12:11), says, "The words of the wise are like prods [kadarvonot], and like implanted nails are the collectors of wisdom; they were given from one shepherd." Let's unpack that.
The text compares the words of the wise to a “girl’s ball [kadur shel banot].” Now, picture a group of girls playing with a ball. They toss it back and forth, here and there. In the same way, the mitzvot – the commandments – were "tossed" at Sinai. Think about it: the Torah wasn't just handed down on a silver platter. It required interpretation, discussion, and application to ever-changing circumstances. It needed to be "tossed around" to truly understand its depth. As it says in Shir Hashirim Rabbah, the Song of Songs commentary, they were tossed about like a maiden's ball.
But the verse also uses the image of "implanted nails [kemasmerot]." This is where it gets interesting. The rabbis connect this to the prohibition of reading "external literature." Why? Because, they argue, just as the priestly watches [mishmarot] are twenty-four, so too are the books of the Tanakh (the Hebrew Bible). The nail is firmly planted, fixed. This implies a boundary, a limit to what we should be focusing on. There's a hint here of prioritizing our own sacred texts. That is, the twenty-four books of the Tanakh.
Then comes the real kicker: "Collectors of wisdom" – these, says the text, are the Sanhedrin. The Sanhedrin was the ancient Jewish high court, a group of scholars responsible for interpreting and applying Jewish law. But what happens when they disagree?
Imagine this: One rabbi prohibits something, another permits it. One disqualifies, another validates. One declares something ritually impure, another declares it pure. Rabbi Eliezer says you’re liable, while Rabbi Yehoshua says you’re exempt. Beit Shammai – the House of Shammai – disqualifies, while Beit Hillel – the House of Hillel – validates. Who are you supposed to listen to? It's enough to make your head spin!
That's the million-dollar question, isn't it?
And the answer? The Holy One, blessed be He, says: "Nevertheless, they all 'were given from one shepherd.'"
Even amidst disagreement, there's a unifying source. Even when interpretations clash, they all stem from the same divine revelation. This isn't about blind obedience or stifling intellectual debate. It's about recognizing that different perspectives, even conflicting ones, can enrich our understanding of the Torah. They are all part of a larger, divine tapestry.
So, the next time you find yourself grappling with complex questions or conflicting opinions, remember the image of the girl's ball being tossed in the air. Remember the implanted nails. Remember the debates of the Sanhedrin. And remember that even in disagreement, there can be unity, because ultimately, everything comes from one shepherd.