Why does the Torah insert the (otherwise superfluous) word "Ve'yaradti Ve'dibarti Imcha"?
Rashi: This is actually one of the ten places where the Torah records that Hashem came down to earth. 1
Da'as Zekenim: This teaches us that this day was dear to Hashem like the day of Matan Torah - where the Torah also writes "Vayeired Hashem ... " (Yisro Sh'mos, 19:20).
See Sifsei Chachamim.
Seeing as the Torah does not record what Hashem said there, why does it mention "Ve'dibarti Imcha Sham"?
Rashi: To teach us that Hashem would speak specifically to Moshe and not to the elders. 1
What is the meaning of "Ve'atzalti min ha'Ru'ach asher Alecha"?
Rashi #1 (citing Targum Onkelos) and Targum Yonasan: It means that Hashem will increase some of the spirit that is on Moshe and place it upon them. 1
Rashi #2 (in Bereishis 27:36), Ramban and R. Bachye #1: It means that Hashem will separate (siphon off) some of the spirit of Moshe and place it on the elders. 2
R. Bachye #2: By placing some of Moshe's spirit upon the Zekenim, Hashem made them partners with Moshe - in answer to Moshe's complaint in Pasuk 14 "Lo Uchal Anochi Levadi Laseis ? ". 3
Rashi: Like a lamp from which one takes a light to kindle another lamp, which loses nothing of its own light.
Ramban and R. Bachye: Which meant that, from now on, whenever Hashem spoke to Moshe, the Zekenim heard it too.
R. Bachye (citing the Sifri): As a reward for being Moser Nefesh on behalf of the people, when he declared - in Pasuk 15 - "Hargeini Na Harog", and "ve'Al Er'eh be'Ra'asi" - See R. Bachye. Refer also to 11:24:3:1*.
What is the Torah telling us here? Why does the Pasuk not inform us as to what Hashem told Moshe?
Does this mean that Moshe lost some of his own Ru'ach?
Rashi and R. Bachye #1 (citing the Sifri): It can be compared to a candle from which one takes a light without the candle losing any of its own brightness.
Ramban and R. Bachye #2 (both citing the Tanchuma): It can be compared to a king who hired a man to guard his orchard. When the man claimed that he was unable to guard the orchard without an assistant, the king retorted that he hired him alone to guard the orchard, and that, if he wanted an assistant, he would have to pay him out of his own wages. By the same token, when Moshe complained - in Pasuk 14 - "Lo Uchal Levadi Laseis ? ", Hashem retorted that He alloted him sufficient spirit and ability to lead His people on i own, and that it was not necessary to ask for assistants 1 - and now that he had, they will draw from his spirit. Nevertheless, the Tanchuma concludes, Moshe's spirit was not diminished.
As opposed to the Sifri in answer #1 - Refer to 11:17:3:3*.
What are the implications of "Venas'u Itach be'Masa ha'Am"?
Rashi: It implies that Moshe was to make their appointment conditional upon their acceptance to deal with the problems of Hashem's children. 1
Ramban: It implied that throughout their sojourn in the desert, the elders were aware of everything that Hashem spoke to Moshe concerning communal matters. Consequently, whenever Moshe had a Divine message to convey, they had already prophesied it and passed it on to the members of their respective tribes. 2
What are the connotations of "Venas'u Itach be'Masa ha'Am"?
Seforno: Once the Zekenim establish themselves as Nevi'im, the people will have more faith in your leadership - when they see that they support you and agree with your decisions.
Why did Hashem need to add "ve'Lo Sisa Atah Levadecha"?
Rashi: Hashem was informing Moshe that this was the reply to his complaint in Pasuk 14.
Ramban: Refer to 11:17:6:2*.
Why did Hashem give to them specifically from Moshe's Ru'ach?
B'chor Shor: So that they will be secondary to Moshe.
Hadar Zekenim (on Pasuk 28): Really, he gave to them from His Ru'ach, just it was a Ru'ach of patience, like Moshe had.
Da'as Zekenim, Chizkuni: 'I (Hashem) gave to you (Moshe) knowledge and Ru'ach to lead them, and you said 'I cannot do so alone.' Consequently, they will receive from your Ru'ach!'
