וַֽיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִֽמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַֽיְדַבְּר֞וּ לִפְנֵ֤י מֹשֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל׃
Kemudian para kepala keluarga dari kaum bani Gilead bin Makhir bin Manasye, dari antara kaum-kaum keturunan Yusuf, datang mendekat dan berbicara di hadapan Musa dan di hadapan para pemimpin, yaitu para kepala keluarga orang Israel.
Meshekh Chokhmah
Before the leaders. Before Elozor is not written here, as in the case of the daughters of Tzelofchad, because they understood that such a thing could never be a permanent law, for it would cause the children of Israel to be divided from, and strangers to, each other. This could only take place with the agreement of the greatest men of the nation, or only in this generation until each man would take hold of his own inheritance. That is why they did not ask Elozor the kohein, for he wore the Urim and Tumim, about which is written Mishpat (Judgment). When consulting prophecy, the prophecy can be repealed. The decrees of the Urim and Thumimn, however, which are judgment, cannot be repealed; therefore they did not ask Elozor.