Ask a group of ten people to list five pairs of personalities in Tanach, and it is highly unlikely that Eldad and Meidad would figure too prominently in the final tally of these lists. Yet their actions, or the perception that their prophetic experience engendered, was enough for Yehoshua to call for (at least according to the simple meaning of the passuk) their imprisonment. Who were they, what did they do, and were they unwitting villains? Or heroes? Eldad and Meidad are introduced to us as part of a long story which is found in this week’s parsha (Bamidbar, Perek 11). The Torah tells us how, shortly after leaving Har Sinai, things begin to go awry within the encampment of the nation. The first incident, which is not fully described to us, ends with a divine fire striking certain areas of the encampment. This story is immediately followed by a new complaint. Incited by the “Asafsuf”, the rabble-rousers, the nation starts to ask for meat. Moshe Rabbenu finds himself frustrated with the people’s behavior and it shows, as he complains to Hashem and asks to be relieved of the responsibilities of leadership. Hashem responds by offering to spread the responsibility for leadership amongst another seventy individuals, the z’kainim, while at the same time promising to bring enough meat that not only will the nation no longer desire it, but that they will be disgusted by it. The Torah then goes on to describe how Hashem distributes a portion of Moshe’s “Ruach” to the seventy z’kainim and how they prophesize. He also brings a huge flock of foul into the encampment, thus fulfilling His vow to overwhelm the nation with meat. Tucked into this larger narrative we find the story of our protagonists, Eldad and Meidad. The Torah tells us (passukim 26-29) how, while Moshe gathered up the seventy z’kainim and brought them to the Ohel Moed, Eldad and Meidad stayed behind in the camp and experienced prophecy there. When Moshe is informed of this phenomenon by a youthful aide, Yehoshua can not contain himself and urges Moshe to have Eldad and Meidad incarcerated. Moshe’s response is one of equanimity. “Don’t be jealous for me,” says Moshe. “If only all of God’s people were prophets, if only Hashem would place his spirit (Rucho) on them.” The Gemara in Sanhedrin (17a) quotes the Midrash which describes how Eldad and Meidad became prophets. When Moshe was told to choose seventy z’kainim to help him with his leadership, he found himself with a dilemma. Wanting to avoid any possibility of being accused of favoritism toward one shevet or another, Moshe wished to choose an equal amount of representatives from each tribe. The math, however, did not work, as twelve does not divide evenly into seventy. Instead he chose seventy two individuals, six representatives from each shevet. He then held a lottery using seventy two lots. Seventy of them had the word “zakain” written on it, while two were blank. The two individuals who chose the blank lots would be sent home, as it was apparent that Hashem did not choose them. Eldad and Meidad were the two people who ultimately stayed behind. There are two opinions in the Gemara regarding what actually took place. According to the first opinion, that of the chachamim, Eldad and Meidad did in fact choose the blank lots. According to the second opinion, that of Rabbi Shimon, Eldad and Meidad , convinced of their unworthiness, stayed behind despite being chosen to be part of the seventy zkainim who would help Moshe lead the nation. When the seventy z’kainim at the Ohel Moed began to prophesize with Moshe, Eldad and Meidad began to prophesize as well. When apprised of these developments Yehoshua reacts harshly, suggesting that Moshe resort to extreme measures to suppress this nevua, while Moshe himself is unperturbed. The most immediate question that bears examination is why did Yehoshua react so strongly? If Hashem chooses to grant nevua to an individual why should that be seen negatively? Rabbenu Nissim of Gerona (Derashot HaRan #8) says that to answer this question we must recognize the context of the events. (Our analysis will be based on the opinion of Rabbi Shimon; though Ran discusses the first opinion in the Gemara as well, he does not address all the issues raised by that opinion.) In Ran’s world view, the ideal system of leadership is one based on a single individual making decisions and having them executed, without allowing for the development of alternate centers of authority which might lead to power struggles and dissent. The leadership structure as Bnei Yisrael leaves Egypt and makes its way across the desert toward Eretz Yisrael clearly fits this model. However, Moshe Rabbenu’s assertion that he no longer feels that he can lead this nation has thrown a spanner in the works. How can Hashem create a leadership class to help Moshe while avoiding the pitfalls of diffused leadership? Nevua, says Ran, is a very personal experience, and no two prophets, even if they are operating in the same era and in the same place, will have identical prophecies or transmit them to the people in the same way. This does not pose a problem when the leadership is vested in a king while the navi provides religious and moral guidance. However, when the navi is also the political leader of the nation, as Moshe was, then multiple neviim open the door to competing centers of leadership and authority, which in Ran’s worldview is the beginning of a slide toward anarchy. God’s solution is to have the seventy z’kainim share in Moshe’s nevua. Rather than prophesying independently, their nevua is in fact fully coordinated with Moshe’s own. Based on this we can understand Yehoshua’s consternation when Eldad and Meidad are found to be prophesying independently. They are, for all intent and purposes, rogue neviim who threaten the stability of the leadership structure of Am Yisrael. No wonder that Yehoshua wants to see them locked up. Their threat is not only to Moshe’s honor but perhaps even more significantly, to the very unity of Bnei Yisrael! There can be no compromise when faced with such a challenge. Moshe Rabbenu, on the other hand, is unconcerned. Hashem has provided the nevua to Eldad and Meidad, and it is inconceivable that he would do so if it were a danger to Am Yisrael. There can therefore be no need to fear their spiritual achievement, and one can only hope that they will be joined by others on that lofty plateau. Rav Shimshon Rafael Hirsch also sees in Eldad and Meidad a challenge to leadership, but in a very different way. The continuation of the Gemara we cited above suggests three possibilities as to what Eldad and Meidad prophesized. One suggestion is that they foresaw the end of days and war with Gog and Magog. In R. Hirsch’s view Gog and Magog represent an authoritarian leadership, with all power concentrated in one leader -very reminiscent of Ran’s ideal! But for R. Hirsch this is no ideal, but rather a nightmare. The prophecy foretelling the fall of this system comes from two humble men, so modest in fact, that they refuse to take their rightful place amongst the leadership of the nation. They provide a voice of democracy and of social justice in the world. And their voice is not heard from the “ohel”, the rarified place where the seventy z’kainim have gathered, but rather from the machane, the camp, where they dwell within the nation. Yehoshua sees Eldad and Meidad as a threat to the social order but Moshe knows better. Moshe’s answer to Yehoshua is one of a true leader. Neither leadership nor spirituality is limited to a single group or class of people. All of Am Yisrael have the potential to lead, and none who prove worthy should be denied that opportunity. Rav Elchanan Samet (Iyunim B’Parshat HaShavua, First Series) approaches the conversation of leadership from an entirely different angle. Rav Samet points out that the “crisis” of leadership in our Parsha is not a result of any deficiencies on the part of Moshe Rabbenu. Far from it! The crisis here emanates from the unworthiness of Am Yisrael. The people have not really lost faith in the leadership of Moshe Rabbenu; rather, Moshe Rabbenu has lost faith in the worthiness of Am Yisrael. This crucial distinction means that the role of the seventy z’kainim is not to be a leadership class who will help Moshe govern. Rather, their role is to be a spiritual counterweight to the dangerous slippage which Moshe has seen in Am Yisrael. This, explains Rav Samet, is why the word “ruach”, spirit, is constantly used to describe what both the seventy z’kainim and Eldad and Meidad are experiencing. Their role is to take that spirit to the nation and create a revival. Yehoshua doesn’t understand this. He believes that the z’kainim are coming to help govern, and hence Eldad and Meidad are a threat. But Moshe knows better. He doesn’t need a bureaucrat; he needs people of will and of spirit who can reignite passion in the nation. Unfortunately, as subsequent events show, the efforts of the z’kainim and of Eldad and Meidad prove to be insufficient to the task. Seventy two aren’t enough. Nonetheless, the challenge of Moshe’s generation, as well as all later ones, is to provide the spiritual counterweight to those who would sink to the depths of base materialism. Are we equal to the challenge? Shabbat Shalom