In Parshat Pinchas, after all the drama of preceding weeks, the narrative arc of the Torah reaches its completion. Moshe Rabbeinu is shown the mountain that is to be his tomb and he is told to prepare himself for his death and to know that he will not enter the Land of Israel. At this time, he reveals the greatest wish of his heart and his most sincere concern for what is to follow.
When Moshe states his request that Hashem should appoint someone to take care of the people, Rashi (Bamidbar 27:16) says that Moshe realized that with the allotment of land to the daughters of Tzlafchad, he had come to issue his final rulings. His career had come to its end. Maharal in Gur Arye points out that Midrash Tanchuma suggests that Moshe was hoping for something special for his own children like what was granted to the daughters of Tzlafchad. But Maharal doesn’t agree with this reading – he doesn’t believe Moshe wanted anything for himself. Until this point, according to Tanchuma, Moshe believed he could do teshuva and Hashem would still let him enter the land. Now that Moshe knows he’s running out of time, he wants to make his final request of Hashem.
In the introduction to this section of the parsha (ibid. 27:15), Rashi said we learn from Moshe about how great tzaddikim behave when they pass from the world. Their only concern is for the needs of the community. This is especially remarkable to see here because so much of what Moshe has been forced to deal with in recent episodes and throughout the years in the desert was people who wanted to pursue their own glory or who challenged him in the interest of advancing themselves and their causes. But Moshe is only concerned for the future of Israel. Who will be able to take care of all their needs once he’s gone?
Moshe doesn’t feel bold enough to ask but he secretly craves an answer to this, his final question. Maharal shows how Hashem gives Moshe the delight and satisfaction of knowing the answer without even having to ask. His final command is to bring Yehoshua, his principal disciple, before him and before Elazar and the elders so that Moshe can transmit to him all of the greatness – “the Hod” – that Yehoshua will need to be successful in leading Israel. Moshe is given to understand that Israel will listen to and obey Yehoshua, and he sees the many ways in which the glory that is departing from him will attach itself to Yehoshua so that he will also be revered and admired.
The Maharal concludes by echoing Rashi’s opening remarks above. From this we see the reward in the next world for those who attend to the needs of Israel in this one. Moshe was given more than he requested. He was entitled to see what he had only asked to know of, and he was also given the task of conferring the rulership from himself onto his student, Yehoshua.
We also learn that he did so with generosity – an “ayin yafa.” Again, following Rashi (ibid. 27:23), Moshe was told to place his hand on Yehoshua in order to pass on the glory. But Moshe of his own volition put both hands on Yehoshua’s head – to transfer everything it would be in his power to transfer.
