[Par-reg] for Veetchanan - two additional shiurim
Menachem Leibtag
tsc at bezeqint.net
Thu Jul 26 03:51:52 EDT 2007
Two additional shiurim for Parshat v'eetchanan
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
for PARSHAT VA-ETCHANAN - shiur #1
Understanding the speech in chapter four
Pretend that you were there! It's a great frame of mind
to put yourself in when reading Parshat Ve'etchanan, as it
will definitely help you 'put all of its pieces together'.
In the following shiur, that's exactly what we'll do;
i.e. by considering when, why, and where Moshe is giving his
speech - and pretending as though we were there - we will
follow its flow of topic in an attempt to better appreciate
its content.
INTRODUCTION
Last week's shiur discussed how the first 26 chapters of
Sefer Devarim divide into two speeches:
The introductory speech (chapters 1-4);
The speech of mitzvot (chapters 5-26);
In that 'main speech' (5-26), Moshe Rabeinu teaches the
special set of laws (originally given at Har Sinai) that
Bnei Yisrael must keep as they establish their nation in the
Promised Land; while the 'introductory speech' served as
both an explanation why forty years had passed since those
laws were first given, as well as a 'pep-talk' to encourage
the nation not to allow this new opportunity to fail.
In that shiur, we followed the first three chapters of
the introductory speech - and now we continue that
discussion, to explain the wide range of topics that Moshe
Rabeinu discusses in chapter 4.
LAWS ABOUT LAWS
Let's begin, by noting how the opening line of chapter
four relates directly to the main speech:
"And now, O Israel, listen to the 'chukim u'mishpatim'
which I teach you, to do them; that you shall live, and
go in and possess the land which the LORD, the God of
your fathers has given you." (4:1)
[Recall how the main speech begins with almost the
identical phrase - Listen all Israel to the 'chukim
u'mishpatim' that I'm telling you today..." (see 5:1).
Should you like further proof, compare 4:1 with 5:28-
6:3, see also our intro shiur to Sefer Devarim!]
In other words, the opening line in chapter four does not
introduce the laws that will follow in chapter four, rather
it refers to the lengthy set of laws that will follow in
chapters 5 thru 26. Instead, chapter four itself will
include a set of guidelines, warnings, and insights that
Moshe will now instruct Bnei Yisrael - to encourage them to
keep those laws that he intends to teach them in his main
speech.
Sounds a little complicated? It's really not. Just
follow the flow of topics in chapter four, and pretend that
you were standing there in Arvot Moav, listening to Moshe
Rabeinu at this critical time in Jewish history; as he is
about to teach as long set of laws before his death, and the
nation is about to enter the land (where they must keep
these laws).
For our first example, let's take a look at the next
pasuk in chapter four:
"You shall not add unto the word which I command you, nor
shall you diminish from it, to keep the commandments of
the LORD your God which I [am about to] command you."
(4:2)
Even though this is the famous law of "bal tosif" [not
to add to (or take away from) any of God's mitzvot] - it is
not just one law among a list of many others. Rather it is
a general principle that will relate to all the laws that
will follow in the main speech. In essence, Moshe is
telling the people, I'm about to teach you a lengthy set of
laws; but before we begin - a reminder that no individual
has the right to add or take away from them. This general
warning is followed by yet another:
"Your eyes have seen what Hashem did in Baal-peor; for
all the men that followed the Baal Peor, Hashem has
destroyed from your midst - But you who did cleave unto
God are alive - every one of you this day. (4:3-4)
In a rather indirect manner, Moshe reminds the nation
that it doesn't pay to disobey God, for only a short time
ago, those who did were smitten, while those who followed
God survived - and hence are still alive to hear this
speech!
[This also explains why Moshe had just mentioned (right
before he began this section of the speech) that Bnei
Yisrael were encamped in Arvot Moav "in the valley
opposite Beit Peor" (see 3:29).]
With this in mind, we continue our analysis of chapter
four, noting how the next section as well relates to the
mitzvot that will follow in the main speech.
OR LA'GOYIM - THE REASON FOR THESE MITZVOT
From a thematic perspective, the next set of psukim are
some of the most important in Chumash, for the they explain
how all mankind will benefit should Bnei Yisrael keep these
mitzvot (in their land) in the proper manner:
Behold, I am teaching you 'chukim u'mishpatim' - that God
has commanded me - to keep them in the land that you know
prepare to possess. Observe them and keep them; for this
is your wisdom and your understanding in the eyes of the
nations, that, when they hear all these laws, they will
conclude: 'Surely this great nation is a wise and
understanding people. - For what great nation is there, that
has God so close unto them, as Hashem is to us whenever we
call upon Him? And what great nation is this, that has
'chukim u'mishpatim' that are so righteous as all this law,
which I set before you this day!" (4:5-8)
This section provides us with conclusive proof that
chapter four serves as an introduction to the main speech.
Before actually teaching these laws [i.e. the 'chukim
u'mishpatim' of the main speech], Moshe Rabeinu first explains
why it is so important for Bnei Yisrael to keep them. They
are not only for your own good (see "l'maan tichyu" at end of
4:1), but they are also for the good of all mankind. This
explanation also ties in beautifully with our explanation (in
our shiurim on Sefer Breishit) for why God had originally
chosen Avraham Avinu - to bring a blessing for all mankind
(see Breishit 12:1-3 and 18:18-19). By diligently keeping the
laws of Sefer Devarim, Bnei Yisrael will become a 'model
nation', showing a behavior that other nations can learn from.
[See also Yeshayahu 2:1-5 and 42:5-6.]
REMEMBERING MOUNT SINAI
At this point in the speech (i.e. beginning with 4:9),
there appears to be a sudden change of topic:
"Only be careful... lest you forget the things that your
eyes saw... the day that you stood before Hashem at Chorev,
when God instructed me: 'Assemble the people, and I will
make them hear My words that they may learn to fear Me all
the days that they live upon the earth, and that they may
teach their children.' Then you came near and stood under
the mountain; the mountain burned with fire... (see 4:9-11)
For some reason, Moshe now reminds Bnei Yisrael of what
happened at Har Sinai, warning them not to forget what they
saw. But why should this special warning be included in these
introductory remarks that preface the main speech?
To answer this question, we must consider how the main
speech begins. Recall (from chapter five) how Moshe begins
that speech by explaining that the 'chukim u'mishpatim' (that
he is about to teach) were part of covenant with God (see 5:1-
3), and even though God had spoken its first 'ten
commandments' directly to Bnei Yisrael (see 5:4), the
remainder of these laws were given via Moshe, as the people
became fearful (see 5:5 & 5:20-28!).
With this in mind, let's read on in Moshe's speech in
chapter four, as he explains exactly why he has mentioned what
happened at Har Sinai, and we'll find a very similar detail:
"And God spoke unto you out of the midst of the fire; you
heard the voice of words, but you saw no form; only a voice.
And He declared unto you His covenant, which He commanded
you to perform, the ten statements; and He wrote them upon
two tables of stone. And then God commanded me at that time
to teach you the chukim u'mishpatim, so that you would keep
them in the land that you go over to possess" (see 4:12-14)
In other words, these details of what transpired at Har
Sinai, which Moshe talks about in chapter four, relate
directly to the main speech. Now, a different question arises.
If he discusses all these details in chapter five, why does he
include them as well in chapter four?
One could suggest an answer based on the psukim that
follow, by considering the unique situation that Moshe Rabeinu
now finds himself.
To do so, we must first study the next set of psukim, noting
the sudden transition of topic to idol worship:
"Take heed - for you saw no manner of form on the day that
the God spoke unto you in Chorev out of the midst of the
fire -- lest you deal corruptly, and make a graven image,
even the form of any figure, the likeness of male or female,
the likeness of any beast... (see 5:15-17)
This sudden transition seems rather strange. First of
all, what does idol worship have to do with what Bnei Yisrael
saw (or didn't see) at Har Sinai? Secondly, if this speech in
chapter four is of introductory nature, why include a specific
mitzvah such as idol worship - a law that will appear numerous
times in the main speech itself (see 6:14, 7:4-5, 8:19, 12:1-
3; 29-30 etc.).
To complicate matters, take a look for a minute at the
strange list of examples of 'forms' that Moshe warns them not
make:
the likeness of male or female,
the likeness of any beast that is on the earth,
the likeness of any winged fowl that fly in the heaven,
the likeness of any thing that creeps on the ground,
the likeness of any fish that is in the water under the
earth; ... lest you lift your eyes to heaven, and be drawn
to worship: the sun
the moon
the stars,
even all the host of heaven... (see 4:15-20)
First of all, why is Moshe 'giving them ideas' for what they
are not supposed to do? Secondly, it's quite obvious that
this 'list' is taken directly from the story of Creation in
chapter one of Sefer Breishit [note the opposite order, from
day 6, 5, & 4]!
Furthermore, what does any of this have to do with what Bnei
Yisrael didn't see at Har Sinai?
In the midst of all this, we find yet another sudden
change of topic, where Moshe mentions once again the fact that
he's not going with them into the Promised Land:
"But God was angered with me for your sakes, and swore that
I should not go over the Jordan, and that I should not go in
unto that good land, which Hashem has given you; for I must
die in this land, I must not go over the Jordan; but you are
to go over, and possess that good land." (4:21-22)
Then, immediately after interjecting this comment, Moshe
returns once again to the topic of idol worship, including one
final warning:
"Take heed, lest you forget the covenant of God, which He
made with you, and make a graven image, even the likeness of
any thing which Hashem has forbidden you. For Hashem is a
devouring fire, a zealous God." (see 4:23-24)
At first glance, the flow of topic in this entire section
- from 4:9 thru 4:24 - seems to be very disjoint, and totally
unrelated to the main speech that it is supposed to be
introducing.
To understand what's going on, we must consider once
again the current predicament that Bnei Yisrael now face.
IT'S HAPPENED BEFORE
Recall that this will be that last time that Moshe will
teach these laws to Bnei Yisrael. As he explains in this
speech over and over again, he won't be crossing the Jordan
River with them into the land - but this very fact creates a
new danger.
It is specifically because he has been the intermediary
to teach God's laws [since the Ten Commandments were given],
that Moshe is so worried of what will be once he passes on.
Undoubtedly, upon his death, the people would want to do
something special to remember him, to commemorate his memory
and legacy.
[Is that not what every nation does for its past leaders?]
In fact, that is exactly what happened forty years earlier,
when Moshe had left for some forty days and the people were
almost sure that he was gone forever (see Shmot 32:1).
Despite the positive aspect of a request to create some
'replacement' for Moshe, the negative result was the sin of
the 'golden calf'!
[Ssee Shmot 32:1-7 / note parallel "lech red ki SHICHET
amcha" with "pen TASHCHITOON v'asitem pesel..."). See also
our shiur on Parshat Ki-tisa, as well as the interpretations
of Ramban and Sefer ha'Kuzari re: Aaron's positive
intentions, even though it led to that sin.]
Once he ascends Har Nevo to die, the people will soon
realize that this time, he's not coming back. What will Bnei
Yisrael do upon Moshe's death? Is it not logical to assume
that someone would take an initiative to commemorate his
memory?
AVODA ZARA L'SHEM SHAMAYIM
Moshe Rabeinu has good reason to worry that the people
may want to make some image to remember their great leader,
but he also knows that the people are well aware that Second
Commandment forbids that they make any 'graven image'.
Therefore, he is worried that the people make look for a
'loophole' by assuming that even though a graven image of
another god is forbidden, nonetheless, an image taken from the
story of Creation would not fall under that category, and
hence may be permitted.
Possibly, they could choose from a wide range of images from
stories in Chumash that would serve as an eternal reminder
that Moshe had given them Torah that contains those stories.
[After all, in the Mishkan, the "keruvim" are used as a
symbol of God's presence. Are not the "keruvim" as well a
symbol from the story of Creation in the Torah, as the
protected the path to Gan Eden! (see Breishit 3:24)
With this 'fear' in mind, let's return to our study of
chapter four, to explain the flow of topic between each
section.
As Moshe will be emphasizing in his main speech that he will
be teaching God's laws, even though they were originally given
by God at Har Sinai (see 5:1-28) - his primary goal in the
section from 4:9-24 is to make sure that the people won't make
an image of any sort to 'commemorate' him as God's messenger.
Therefore, he begins with a quick review of what happened at
Har Sinai (4:9-14), warning 'not to forget' that they saw no
image of God, only his voice [and hence - they should make no
image to commemorate that event]. Nonetheless, after those
events, Moshe was commanded to continue to teach them God's
laws (4:14) - but unlike God Himself, Moshe they saw (and
heard). Hence in 4:15-20, Moshe warns the nation not to make
any image to remember Matan Torah - even using imagery from
the Creation story in the Bible!
This explains why Moshe then reminds the people once again
that he won't be going with them (4:21-22) - followed by one
final warning not to make any graven image [even with good
intentions] - for even that is considered a transgression of
the second Commandment (see 4:23-24).
AN ETERNAL COVENANT
In the final section of his speech (4:25-40), Moshe warns
that should Bnei Yisrael follow other gods, He will exile them
for their land:
"When you shall have children, and children's children, and
be living for along time in the land, and shall deal
corruptly, and make a graven image, even the form of any
thing....
I call heaven and earth to witness against you this day,
that you shall soon utterly perish from off the land....
And God will scatter you among the peoples...
And there you shall serve gods, the work of men's hands..."
(see 4:25-28)
Why should Moshe mention this possibility of Exile even
before they even enter the Land? Certainly, this doesn't seem
to be information that will encourage the people to conquer
the land!
If we consider once again the forthcoming topic of the
main speech, we can suggest an answer.
Recall that the laws of the main speech are part of a
covenant between God and His people (see 5:1-3). Even though
Moshe makes it quite clear that Bnei Yisrael cannot break
their side of the covenant; one may conclude that should Bnei
Yisrael sin to such a degree that God would exile them - that
Exile could be 'misunderstood' by the people that God has left
them for ever.
Hence, Moshe Rabeinu must explain in 4:29-31 that no
matter how severe their punishment may be, Bnei Yisrael will
remain forever God's nation, and ultimately He will return
them to the Promised Land (after they have done proper
repentance):
"Then you will seek Hashem and find Him, if you search after
Him with all thy heart and with all thy soul. In your
distress, when all these things will come, in the end of
days, you will return to Hashem and hearken unto His
voice... (see 4:29-31)
As God's purpose in choosing a special nation is eternal,
His covenant with them remains eternal as well.
LEARN FROM YOUR EXPERIENCE
Finally, in 4:32-39, Moshe summarizes all the great
wonders that the nation has witnessed since the Exodus, to
encourage them to solidify their belief in God - and properly
face the challenges that await them:
"For ask now of the days past... since the day that God
created man upon the earth, and from the one end of heaven
unto the other, whether there hath been any such thing as
this great thing is, or hath been heard like it?
* Did ever a people hear the voice of God speaking out of
the midst of the fire, as you have heard, and live?
* Has God ever taken a nation from the midst of another
nation, by trials, by signs, and by wonders, and by war,
and by a mighty hand, and by an outstretched arm...
* This was shown to you that you should know that Hashem,
He is God; there is none else beside Him.
* Out of heaven He made you hear His voice...
* And because He loved your fathers... he brought you out
of Egypt with His presence, with great power... to give
you their land for an inheritance, as it is this day;
Therefore, know this day, and lay it to your heart, that
Hashem, He is God in heaven above and upon the earth
beneath; there is none else." (see 4:32-39)
As this speech introduces the lengthy speech of laws that
will follow in chapter five, Moshe Rabeinu concludes this
preface with fitting reminder:
"And you shall keep [God's] laws and commandments which I
command you this day, that it will be good for you and your
children, and so that you may prolong your days upon the
land, which Hashem has given you, for ever." (see 4:40)
THE INTERLUDE
After completing this introductory speech, as an
'interlude' before the main speech begins, Moshe takes this
opportunity to designate the three cities of refuge in
Transjordan (see 4:41-43 and Rashi's commentary). Then the
Torah introduces the main speech with the famous pasuk of
"v'zot ha'Torah asher sam Moshe lifnei Bnei Yisrael..."
(4:44), which leads us directly into the main speech in
chapter five.
The deeper meaning of that phrase "v'zot ha'Torah", used
numerous times at key points in Sefer Devarim, will be
discussed iy"h in future shiur, till then;
shabbat shalom,
menachem
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT VA-ETCHANAN - shiur #2
On his final day, why is Moshe Rabbeinu eager to see
Lebanon?
And when he ascends the mountain for a final view, why
does God show him a view of Saudia Arabia?
And why do Chazal interpret all of this as Jerusalem?
In this 'mini shiur', we'll attempt to answer these
questions as we uncover the very first 'virtual' Jerusalem!
INTRODUCTION
In the opening psukim of this week's Parsha, Moshe
Rabbeinu begs God to allow him to cross into the Holy Land
(see 3:23-26). However, note how the manner in which he
states his request is rather peculiar:
"Let me pass over and see this good land that is on the
other side of the Jordan, this good mountain and the
Lebanon" (3:25).
We can understand why Moshe wants to see the 'good land',
for that seems to imply the Land of Israel - as it was
described in 'spy-report' by Yehoshua and Kalev:
"The land that we have passed to scout it, the land is
very very good" (see Bamidbar 14:7).
[Note also 'asher avarnu'; compare 'evra na' in
3:25!]
But why does Moshe express interest to see Lebanon as
well? True, Lebanon is located on the northern border of
Eretz Canaan, but Moshe doesn't ask to see any of the other
borders. Furthermore, why is Moshe only interested in seeing
mountain ranges? What about the Negev, the Shefeila, and the
coastal plain?
In fact, when he is shown the land (as recorded later on in
Devarim 34:1-4), God shows him the Negev, the mountain ranges,
and even the Mediterranean. Yet, in those psukim, Lebanon is
not even mentioned!
In the following shiur, we attempt to explain deeper
motivation behind Moshe Rabbeinu's request.
A GREAT VIEW
As we all know, God does not grant Moshe's request.
Instead, he instructs Moshe to climb to the top of a mountain
to get a glimpse of the land that he is not permitted to
enter. However, here we find yet another difficulty. Note
the directions that God tells Moshe to look:
"Climb to the top of the mountain, and lift up your eyes
to the west, north, south and east - and see with your
eyes, for you will not cross the Jordan" (3:27).
Recall that Moshe now stands on Mount Nevo in the Moabite
Mountains, directly east of Eretz Canaan. Hence, it makes
sense that he should look towards the west, and even to the
north and south, for that could be understood as northwest and
southwest; but why would he look to east? After all, to the
east, the only area in sight would be wide plains and desert
areas of modern day Jordan, Iraq and Saudia Arabia.
So why does God tell Moshe to look to the East?
The answer can't be that God wanted to show him the fullest
borders of the Land of Israel, for Moshe had already seen them
in his battle against Sichon, and furthermore, Moshe's request
dealt specifically with the other side of the Jordan.
To answer these questions, we must note an interesting
parallel between these psukim and similar psukim in Sefer
Breishit.
THE SAME TOUR GUIDE
In our study of Sefer Breishit, we discussed the
centrality of Bet El in Avraham Avinu's first journey to the
Land of Israel.
His arrival in Canaan from Aram climaxed with his building
of a mizbeiach in Bet El, where he called out in God's Name
(see Breishit 12:1-8). Similarly, upon Avraham's return to
Canaan from Egypt, he ascended once again to his mizbeiach in
Bet El - to call out in the Name of God.
At that same time, Lot had decided to leave him, choosing
instead the Jordan valley. After Lot's departure, God
appeared to Avraham once again in Bet El, and reiterated His
promise that this Land will one day become the homeland of his
offspring.
However, note the special preface that God adds to this
promise, and its similarity to our pasuk in Sefer Devarim:
"And God said to Avram after Lot had left him: Lift up
your eyes and SEE from the place where you are - to the
north and south, east and west, for this land that you
see I will give to you and your offspring" (see Breishit
13:14-16).
Note how God tells Avraham to lift up his eyes and look
in all four directions from Bet El, just as He later tells
Moshe Rabbeinu to look in all four directions from Har Nevo.
Of course, this parallel could simply be incidental, for
this is usually the directions that one looks when he is on a
high place. However, we find one additional instance where
these four directions are mentioned, and once again in
relation to Bet El.
THE FIRST BET ELOKIM
Recall when Yaakov Avinu was running away from Esav on
his way to Aram, he stopped overnight at Bet El. There, God
appeared to him in a dream, confirming that Yaakov would be
the inheritor of His covenant with Avraham. In that blessing,
note how we find once again all four directions:
"...And your offspring will [numerous] be like the dust
of the earth, and you spread out to the west and east,
north and south, and through you will be a blessing to
all the nations on the earth" (see Breishit 28:10-15).
Here once again we find all four directions, and in fact
these three sources are the only times in Chumash where these
'four directions' are found. However, this source concerning
Yaakov is most significant, for when he awakes from his dream
Yaakov makes a special promise concerning this site.
"And Yaakov awoke in the morning and took the rock that
was by his head and erected it as a monument and anointed
it with oil. Then he named this spot Bet El... and he
vowed that when he returns... this monument will become a
Bet- Elokim [House for God]..." (see 28:18-21).
These psukim establish a connection between this special
site of Bet El and a House for God - a Bet Elokim. [In case
you didn't notice, that's why it is called Bet El.]
This site was destined to house the bet ha-mikdash - that
would become the symbol of the very purpose of God's choice of
the Jewish nation. A site where man will be able to focus on
perfecting his connection [through prayer] to God.
VIRTUAL JERUSALEM
With this background, we can suggest an alternate reason
for both Moshe's request and for God's response.
Surely, Moshe wants to see the land, but not simply as a
tourist; rather Moshe wants to see the achievement of the
ultimate goal for Am Yisrael, as reflected in Yaakov's dream
at Bet El and Avraham's vision from Bet El. When Moshe
requests to see 'ha-har ha-tov' - the good mountain (3:25),
one could suggest that he wants to 'see' the Temple Mount
[note 'tov' in Breishit 1:4,10,12 etc.], and when he requests
to see Ha-Levanon - he may be hinting not only to that
northern mountain range, but to the bet-ha-mikdash that will
one day be constructed from the wood of the cedars of Lebanon
(see I Melachim 5:16-32!).
In a similar manner, we can now understand God's response
to Moshe. He instructs Moshe to climb to the highest mountain
and to look out in all four directions, just as Avraham Avinu
had done at the dawn of Jewish History. Moshe wishes to see
the dream of God's promise to Avraham Avinu fulfilled, and God
allows Moshe an experience that would reflect its fulfillment.
Moshe looks in all four directions for God has
'virtually' placed him in Jerusalem. With that vision, he can
proceed to charge Yehoshua, for he will lead Bnei Yisrael into
the land (see Devarim 3:28), and it will be his responsibility
to make Moshe's dream come true.
Not only is this week's Haftara ('Nachamu') most fitting
for the shabbat after Tisha Be-av, so too are its opening
psukim of the Torah reading form Parshat Va-etchanan.
shabbat shalom,
menachem
==========================
FOR FURTHER IYUN
A. See Rashi on Devarim 3:25. Note how our shiur attempts to
explain the pshat of the drash that Rashi quotes!
See also Chizkuni on 3:25. How is his peirush different?
How does he explain the connection between Levanon and the bet
ha-mikdash (based on Yoma 39b!).
B. In your opinion, does Moshe also want to remain the leader
of Bnei Yisrael, or does he just want to enter as [sort of a]
'rabbi emeritus', while allowing Yehoshua to lead the nation?
Which possibility does 3:28 support?
Relate your answer to Bamidbar 20:12 [& our conclusion in
regard to this topic in our shiur on Parshat Chukat.]
Does God explain to Moshe why His answer is no?
If so, what is that answer? [Does it relate to 1:36?]
If not, can you explain why He doesn't?
C. Note the use of the 'shoresh' ayin.bet.reish. in both
3:25, 3:26 and 3:28. Does this shoresh have the same meaning
in each of these psukim, or different meanings? Explain.
Now read Bamidbar 27:12-14 (see also 27:15-23).
In your opinion, is this the same story or a different
one?
[How do these two accounts complement each other?
See Rashi & Chizkuni on 27:12.]
Now, note the name of the mountain that Moshe is instructed to
ascend - 'Har Ha-avarim'. Note again the shoresh
ayin.bet.reish!!
What is the 'real name' of this mountain - see Devarim
32:49! Based on the above questions, why do you think that
the Torah refers to it as Har Ha-avarim instead of Har Nevo?
Is there a geographical reason as well for this name?
See Ramban 27:12.
[Note also the use of ayin.bet.reish. in Bamidbar 27:6-
11!
Note also the use of verb 'latet' - to give - both
in 27:7 and 27:12! (cute?)]
Relate your answer to this question to the above shiur.
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