Bamidbar (Numbers) Chapter 27

6God spoke to Moses, saying:   ווַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
7“Tzelofchad’s daughters speak correctly. Give, yes, you must give them an estate of land-inheritance along with their father’s brothers, and you must transfer their father’s inheritance to them.   זכֵּ֗ן בְּנ֣וֹת צְלָפְחָד֘ דֹּֽבְרֹת֒ נָתֹ֨ן תִּתֵּ֤ן לָהֶם֙ אֲחֻזַּ֣ת נַֽחֲלָ֔ה בְּת֖וֹךְ אֲחֵ֣י אֲבִיהֶ֑ם וְהַֽעֲבַרְתָּ֛ אֶת־נַֽחֲלַ֥ת אֲבִיהֶ֖ן לָהֶֽן:
כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת - Tzelofchad’s daughters speak correctly. The meaning of the word כֵּן is as Onkelos translates it: יָאוּת “correct.” Thus is this passage written before Me on High, the law being as they intuited it to be. This tells us that their eyes perceived that which Moses’ eyes did not.   כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת.  כְּתַרְגּוּמוֹ, "יָאוּת" — כָּךְ כְּתוּבָה פָרָשָׁה זוֹ לְפָנַי בַּמָּרוֹם, מַגִּיד שֶׁרָאֲתָה עֵינָן מַה שֶּׁלֹּא רָאֲתָה עֵינוֹ שֶׁל מֹשֶׁה (תנחומא):
כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת - Tzelofchad’s daughters speak correctly. They have made a lawful claim. Fortunate is the person with whose words the Holy One, blessed be He, concurs.   כֵּן בְּנוֹת צְלָפְחָד דֹּֽבְרֹת.  יָפֶה תָּבְעוּ, אַשְׁרֵי אָדָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹדֶה לִדְבָרָיו (ספרי):
נָתֹן תִּתֵּן - Give, yes, you must give - two portions: the portion of their father, who was among those who left Egypt, and his portion with his brothers in the property of their father Chefer.   נָתֹן תִּתֵּן.  שְׁנֵי חֲלָקִים, חֵלֶק אֲבִיהֶן שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וְחֶלְקוֹ עִם אֶחָיו בְּנִכְסֵי חֵפֶר (בבא בתרא קי"ח):
וְהַֽעֲבַרְתָּ - And you must transfer. This word has the connotation of Divine wrath (עֶבְרָה), which is directed toward one who does not strive to leave a son to inherit him. Another explanation: This term is used to indicate that a daughter can cause inheritance to pass from one tribe to another if her son and her husband of another tribe inherit her – for the statement: “and no inheritance will be transferred from one tribe to another tribe” 1 was commanded for that generation only. Similarly, it says: וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ “you must transfer his inheritance to his daughter” 2 – with all other inheritors it says: וּנְתַתֶּם “you must give,” but regarding the daughter it says: וְהַעֲבַרְתֶּם “you must transfer.”   וְהַֽעֲבַרְתָּ.  לְשׁוֹן עֶבְרָה הוּא בְּמִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיָרְשׁוֹ. דָּבָר אַחֵר — עַל שֵׁם שֶׁהַבַּת מַעֲבֶרֶת נַחֲלָה מִשֵּׁבֶט לְשֵׁבֶט, שֶׁבְּנָהּ וּבַעְלָהּ יוֹרְשִׁין אוֹתָהּ — שֶׁ"לֹא תִסֹּב נַחֲלָה" (במדבר ל"ו) לֹא נִצְטַוָּה אֶלָּא לְאוֹתוֹ הַדּוֹר בִּלְבַד (בבא בתרא ק"כ) — וְכֵן וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ, בְּכֻלָּן הוּא אוֹמֵר "וּנְתַתֶּם" וּבַבַּת הוּא אוֹמֵר "וְהַעֲבַרְתֶּם":
8Speak to the Israelites, saying: ‘If a man dies and has no son, you must transfer his inheritance to his daughter.   חוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֣ישׁ כִּֽי־יָמ֗וּת וּבֵן֙ אֵ֣ין ל֔וֹ וְהַֽעֲבַרְתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְבִתּֽוֹ:
9If he has no daughter, you must give his inheritance to his brothers.   טוְאִם־אֵ֥ין ל֖וֹ בַּ֑ת וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לְאֶחָֽיו:
10If he has no brothers, you must give his inheritance to his father’s brothers.   יוְאִם־אֵ֥ין ל֖וֹ אַחִ֑ים וּנְתַתֶּ֥ם אֶת־נַֽחֲלָת֖וֹ לַֽאֲחֵ֥י אָבִֽיו:
11If his father has no brothers, you must give his inheritance to his closest relative in his family, who must inherit it. This will be the legal rule for the Israelites, as God commanded Moses.’”   יאוְאִם־אֵ֣ין אַחִים֘ לְאָבִיו֒ וּנְתַתֶּ֣ם אֶת־נַֽחֲלָת֗וֹ לִשְׁאֵר֞וֹ הַקָּרֹ֥ב אֵלָ֛יו מִמִּשְׁפַּחְתּ֖וֹ וְיָרַ֣שׁ אֹתָ֑הּ וְהָ֨יְתָ֜ה לִבְנֵ֤י יִשְׂרָאֵל֙ לְחֻקַּ֣ת מִשְׁפָּ֔ט כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ - To his closest relative in his family - and only the father’s family is called “family” in this regard.   לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ.  וְאֵין מִשְׁפָּחָה קְרוּיָה אֶלָּא מִצַּד הָאָב (שם ק"ט):
12God said to Moses, “Go up to this Mountain of the Passes and look at the land that I have given to the Israelites.   יבוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה עֲלֵ֛ה אֶל־הַ֥ר הָֽעֲבָרִ֖ים הַזֶּ֑ה וּרְאֵה֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֥י יִשְׂרָאֵֽל:
עֲלֵה אֶל־הַר הָֽעֲבָרִים - Go up to this Mountain of the Passes. Why does this follow here? Since the Holy One, blessed be He, had said: “Give, yes, you must give them an estate…,” 3 Moses said to himself: “The Omnipresent has instructed me to apportion the land. Maybe this means that the decree has been annulled, and I will enter the land.” But the Holy One, blessed be He, answered him: “My decree remains in force.” Another explanation: Once Moses had entered the portion that would belong to the descendants of Gad and the descendants of Reuben, he rejoiced and said: “It seems that the vow concerning me has been released!” This is comparable to a king who decreed that his son not enter the doors of his palace. The king went through the gate and the son went in after him; he entered the courtyard and the son went in after him; he entered the main hall and the son went in after him. However when he was about to enter the private room, the king said to his son: “My son, from this point further you are forbidden to enter.”   עֲלֵה אֶל־הַר הָֽעֲבָרִים.  לָמָּה נִסְמְכָה לְכָאן? כֵּיוָן שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא נָתֹן תִּתֵּן לָהֶם, אָמַר אוֹתִי צִוָּה הַמָּקוֹם לְהַנְחִיל, שֶׁמָּא הֻתְּרָה הַגְּזֵרָה וְאֶכָּנֵס לָאָרֶץ? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא גְּזֵרָתִי בִּמְקוֹמָהּ עוֹמֶדֶת. דָּבָר אַחֵר — כֵּיוָן שֶׁנִּכְנַס מֹשֶׁה לְנַחֲלַת בְּנֵי גָד וּבְנֵי רְאוּבֵן שָׂמַח וְאָמַר, כִּמְדֻמֶּה שֶׁהֻתַּר לִי נִדְרִי; מָשָׁל לְמֶלֶךְ שֶׁגָּזַר עַל בְּנוֹ שֶׁלֹּא יִכָּנֵס לְפֶתַח פָּלָטִין שֶׁלּוֹ, נִכְנַס לַשַּׁעַר וְהוּא אַחֲרָיו, לֶחָצֵר וְהוּא אַחֲרָיו, לַטְּרַקְלִין וְהוּא אַחֲרָיו, כֵּיוָן שֶׁבָּא לִכָּנֵס לַקִּיטוֹן, אָמַר לוֹ בְּנִי מִכָּאן וָאֵילָךְ אַתָּה אָסוּר לִכָּנֵס (ספרי):
13And when you have seen it, you too will be gathered to your people, just as Aaron your brother was gathered,   יגוְרָאִ֣יתָה אֹתָ֔הּ וְנֶֽאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּֽאֲשֶׁ֥ר נֶֽאֱסַ֖ף אַֽהֲרֹ֥ן אָחִֽיךָ:
כַּֽאֲשֶׁר נֶֽאֱסַף אַֽהֲרֹן אָחִֽיךָ - Just as Aaron your brother was gathered. From here, we see that Moses desired Aaron’s form of death. Another explanation: You are no better than him, as stated regarding them both: “because you did not sanctify Me…,” 4 from which we may infer: “if you had sanctified Me, your time to leave this world would not yet have come.” Wherever their death is recorded, it also records their offense. Since it was decreed that the generation of the desert die in the desert for the sin of not believing in God’s power, Moses requested that his offense be recorded, so that it not be said that he was also among the rebels. This may be compared to the case of two women being given lashes in court: one acted immorally, and the other ate unripe figs in the seventh year…; (the latter requested her offense to be announced, so that people not imagine she had also acted immorally, like the other). The same applies here: wherever it mentions their death, it mentions their offense, in order to publicize that they had no other sin except this one.   כַּֽאֲשֶׁר נֶֽאֱסַף אַֽהֲרֹן אָחִֽיךָ.  מִכָּאן שֶׁנִּתְאַוָּה מֹשֶׁה לְמִיתָתוֹ שֶׁל אַהֲרֹן (שם); דָּבָר אַחֵר — אֵין אַתָּה טוֹב מִמֶּנּוּ, "עַל אֲשֶׁר לֹא קִדַּשְׁתֶּם" (דברים לב, נא), הָא אִם קִדַּשְׁתֶּם אוֹתִי עֲדַיִן לֹא הִגִּיעַ זְמַנְכֶם לְהִפָּטֵר (שם); בְּכָל מָקוֹם שֶׁכָּתַב מִיתָתָם כָּתַב סֻרְחָנָם, לְפִי שֶׁנִּגְזְרָה גְזֵרָה עַל דּוֹר הַמִּדְבָּר לָמוּת בַּמִּדְבָּר בְּעָוֹן שֶׁלֹּא הֶאֱמִינוּ, לְכָךְ בִּקֵּשׁ מֹשֶׁה שֶׁיִּכָּתֵב סֻרְחָנוֹ, שֶׁלֹּא יֹאמְרוּ אַף הוּא מִן הַמַּמְרִים הָיָה, מָשָׁל לִשְׁתֵּי נָשִׁים שֶׁלּוֹקוֹת בְּבֵית דִּין, אַחַת קִלְקְלָה וְאַחַת אָכְלָה פַגֵּי שְׁבִיעִית וְכוּ', אַף כָּאן בְּכָל מָקוֹם שֶׁהִזְכִּיר מִיתָתָן הִזְכִּיר סֻרְחָנָן, לְהוֹדִיעַ שֶׁלֹּא הָיְתָה בָהֶם אֶלָּא זוֹ בִּלְבַד (יומא פ"ו):
14because you disobeyed My command in the desert of Tzin—when the community quarreled—to sanctify Me through the water in their presence; this was ‘the water of contention’ at Kadesh, in the Tzin desert.”   ידכַּֽאֲשֶׁר֩ מְרִיתֶ֨ם פִּ֜י בְּמִדְבַּר־צִ֗ן בִּמְרִיבַת֙ הָֽעֵדָ֔ה לְהַקְדִּישֵׁ֥נִי בַמַּ֖יִם לְעֵֽינֵיהֶ֑ם הֵ֛ם מֵֽי־מְרִיבַ֥ת קָדֵ֖שׁ מִדְבַּר־צִֽן:
הֵם מֵֽי־מְרִיבַת קָדֵשׁ - This was ‘the water of contention’ at Kadesh - i.e., this alone caused their death, for they had no other sin. Another explanation: this (i.e., water) caused rebellion at Marah; this caused rebellion at the Sea of Reeds; and this was what caused rebellion in the Tzin Desert.   הֵם מֵֽי־מְרִיבַת קָדֵשׁ.  הֵם לְבַדָּם — אֵין בָּהֶם עָוֹן אַחֵר; דָּבָר אַחֵר — הֵם שֶׁהִמְרוּ בְמָרָה, הֵם הָיוּ שֶׁהִמְרוּ בְיַם סוּף, הֵם עַצְמָם שֶׁהִמְרוּ בְמִדְבַּר צִן:
15Moses spoke to God, saying,   טווַיְדַבֵּ֣ר משֶׁ֔ה אֶל־יְהֹוָ֖ה לֵאמֹֽר:
וַיְדַבֵּר משֶׁה אֶל־ה' וגו' - Moses spoke to God… This is stated to inform us of the praise of the righteous, that when they leave this world, they put aside their own needs and occupy themselves with the needs of the community.   וַיְדַבֵּר משֶׁה אֶל־ה' וגו'.  לְהוֹדִיעַ שִׁבְחָן שֶׁל צַדִּיקִים, כְּשֶׁנִּפְטָרִים מִן הָעוֹלָם מַנִּיחִים צָרְכָּן, וְעוֹסְקִין בְּצָרְכֵי צִבּוּר (ספרי):
לֵאמֹֽר - Saying - i.e., he said to Him: “Answer me if You will appoint a leader for them or not.”   לֵאמֹֽר.  אָמַר לוֹ, הֲשִׁיבֵנִי אִם אַתָּה מְמַנֶּה לָהֶם פַּרְנָס אִם לָאו (שם):
16“Let God, the God of the spirits of all flesh appoint a man over the community,   טזיִפְקֹ֣ד יְהֹוָ֔ה אֱלֹהֵ֥י הָֽרוּחֹ֖ת לְכָל־בָּשָׂ֑ר אִ֖ישׁ עַל־הָֽעֵדָֽה:
יִפְקֹד ה' - Let God appoint. Once Moses heard that the Omnipresent had said to him: “Give the inheritance of Tzelofchad to his daughters,” he said: “The time has come to claim my needs, that my sons inherit my position.” However the Holy One, blessed be He, said to him: “This is not what I have planned. Rather, Joshua is worthy of receiving the reward for his attending you, for he never left the tent. And this is what King Solomon said: “One who cares for a fig tree will eat its fruit.” 5   יִפְקֹד ה'.  כֵּיוָן שֶׁשָּׁמַע מֹשֶׁה שֶׁאָמַר לוֹ הַמָּקוֹם תֵּן נַחֲלַת צְלָפְחָד לִבְנוֹתָיו, אָמַר הִגִּיעַ שָׁעָה שֶׁאֶתְבַּע צָרְכִּי — שֶׁיִּירְשׁוּ בָּנַי אֶת גְּדֻלָּתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָךְ עָלְתָה בְמַחֲשָׁבָה לְפָנַי, כְּדַאי הוּא יְהוֹשֻׁעַ לִטֹּל שְׂכַר שִׁמּוּשׁוֹ שֶׁלֹּא מָשׁ מִתּוֹךְ הָאֹהֶל (שמות ל״ג:י״א), וְזֶהוּ שֶׁאָמַר שְׁלֹמֹה (משלי כ"ז) "נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ" (תנחומא):
אֱלֹהֵי הָֽרוּחֹת - The God of the spirits. Why is this stated? Moses said before Him: “Master of the world! The mind of each individual is revealed and known to You, and they do not resemble one another. Appoint over them a leader who can relate to each and every person according to his disposition.”   אֱלֹהֵי הָֽרוּחֹת.  לָמָּה נֶאֱמַר? אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי לְפָנֶיךָ דַּעְתּוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵינָן דּוֹמִין זֶה לָזֶה, מַנֵּה עֲלֵיהֶם מַנְהִיג שֶׁיְּהֵא סוֹבֵל כָּל אֶחָד וְאֶחָד לְפִי דַעְתּוֹ (מדרש תנחומא פנחס י, ילקוט שמעוני):
17who will go forth before them and come back before them, and who will lead them out and bring them in, so the community of God will not be like a flock without a shepherd.”   יזאֲשֶׁר־יֵצֵ֣א לִפְנֵיהֶ֗ם וַֽאֲשֶׁ֤ר יָבֹא֙ לִפְנֵיהֶ֔ם וַֽאֲשֶׁ֥ר יֽוֹצִיאֵ֖ם וַֽאֲשֶׁ֣ר יְבִיאֵ֑ם וְלֹ֤א תִֽהְיֶה֙ עֲדַ֣ת יְהֹוָ֔ה כַּצֹּ֕אן אֲשֶׁ֥ר אֵֽין־לָהֶ֖ם רֹעֶֽה:
אֲשֶׁר־יֵצֵא לִפְנֵיהֶם - Who will go forth before them - i.e., not like the manner of the kings of the nations, who stay at home while sending their troops off to war, but as I did, that I fought against Sichon and Og, as it says: “Do not fear him, for I have delivered him…into your hand,” 6 and similar to how Joshua acted later, as it says: “Joshua approached him and said to him, ‘Are you on our side or our enemies?’” 7 Similarly, regarding David it says: “for he would go forth and arrive before them” 8 – i.e., he goes forth at their head and comes back at their head.   אֲשֶׁר־יֵצֵא לִפְנֵיהֶם.  לֹא כְדֶרֶךְ מַלְכֵי הָאֻמּוֹת שֶׁיּוֹשְׁבִים בְּבָתֵּיהֶם וּמְשַׁלְּחִין אֶת חַיָּלוֹתֵיהֶם לַמִּלְחָמָה, אֶלָּא כְּמוֹ שֶׁעָשִׂיתִי אֲנִי, שֶׁנִּלְחַמְתִּי בְסִיחוֹן וּבְעוֹג, שֶׁנֶּאֱמַר (במדבר כ"א) "אַל תִּירָא אֹתוֹ", וּכְדֶרֶךְ שֶׁעָשָׂה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה" וְגוֹ' (יהושע ה'), וְכֵן בְּדָוִד הוּא אוֹמֵר (שמואל א י"ח) "כִּי הוּא יוֹצֵא וָבָא לִפְנֵיהֶם" — יוֹצֵא בָּרֹאשׁ וְנִכְנָס בָּרֹאשׁ (ספרי):
וַֽאֲשֶׁר יֽוֹצִיאֵם - Who will lead them out - in his merits.   וַֽאֲשֶׁר יֽוֹצִיאֵם.  בִּזְכֻיּוֹתָיו:
וַֽאֲשֶׁר יְבִיאֵם - And bring them in - – in his merits. Another explanation: “And bring them in”I ask that You not do to him as You are doing to me, decreeing that I am not bringing them into the land.   וַֽאֲשֶׁר יְבִיאֵם.  בִּזְכֻיּוֹתָיו. דָּבָר אַחֵר — ואשר יביאם, שֶׁלֹּא תַעֲשֶׂה לוֹ כְּדֶרֶךְ שֶׁאַתָּה עוֹשֶׂה לִּי, שֶׁאֵינִי מַכְנִיסָן לָאָרֶץ (ילקוט שמעוני):
18God said to Moses, “Convince Joshua son of Nun to accept this position. He is a man of spirit. You must lay your hand upon him.   יחוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה קַח־לְךָ֙ אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בּ֑וֹ וְסָֽמַכְתָּ֥ אֶת־יָֽדְךָ֖ עָלָֽיו:
קַח־לְךָ - (lit.) Take you - i.e., convince him with words: “Fortunate are you that you have merited to lead the children of the Omnipresent!”   קַח־לְךָ.  קָחֶנּוּ בִּדְבָרִים — אַשְׁרֶךָ שֶׁזָּכִיתָ לְהַנְהִיג בָּנָיו שֶׁל מָקוֹם:
לְךָ - (lit.) You - i.e., take the one whose quality has been verified by you; this one you are familiar with.   לְךָ.  אֶת שֶׁבָּדוּק לְךָ, אֶת שֶׁאַתָּה מַכִּיר:
אֲשֶׁר־רוּחַ בּוֹ - Of spirit - as you requested, for he is able to deal with each individual’s disposition.   אֲשֶׁר־רוּחַ בּוֹ.  כַּאֲשֶׁר שָׁאַלְתָּ, שֶׁיּוּכַל לַהֲלֹךְ כְּנֶגֶד רוּחוֹ שֶׁל כָּל אֶחָד וְאֶחָד (ספרי):
וְסָֽמַכְתָּ אֶת־יָֽדְךָ עָלָֽיו - You must lay your hand upon him - i.e., give him a spokesman so that he can discourse during your lifetime, so that people not say of him that he was unable to lift his head in Moses’ time.   וְסָֽמַכְתָּ אֶת־יָֽדְךָ עָלָֽיו.  תֵּן לוֹ מְתֻרְגְּמָן שֶׁיִּדְרֹשׁ בְּחַיֶּיךָ, שֶׁלֹּא יֹאמְרוּ עָלָיו, לֹא הָיָה לוֹ לְהָרִים רֹאשׁ בִּימֵי מֹשֶׁה:
19You must present him before Eleazar the priest and before the entire community, and command him in their presence.   יטוְהַֽעֲמַדְתָּ֣ אֹת֗וֹ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָ֑ה וְצִוִּיתָ֥ה אֹת֖וֹ לְעֵֽינֵיהֶֽם:
וְצִוִּיתָה אֹתוֹ - And command him - about the Israelites: Know that they are troublesome and they are stubborn. You are given this position on condition that you accept this burden upon yourself.   וְצִוִּיתָה אֹתוֹ.  עַל יִשְׂרָאֵל, דַּע שֶׁטַּרְחָנִין הֵם, סַרְבָנִים הֵם, עַל מְנָת שֶׁתְּקַבֵּל עָלֶיךָ (ספרי במדבר י"א):
20You must bestow some of your majesty upon him, so that all the community of the Israelites heed him.   כוְנָֽתַתָּ֥ה מֵהֽוֹדְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
וְנָֽתַתָּה מֵהֽוֹדְךָ עָלָיו - You must bestow some of your majesty upon him. This refers to the shining skin of your face.   וְנָֽתַתָּה מֵהֽוֹדְךָ עָלָיו.  זֶה קֵרוּן עוֹר פָּנִים:
מֵהֽוֹדְךָ - Some of your majesty - but not all your majesty. We thus derive that the face of Moses was like the sun and the face of Joshua was like the moon.   מֵהֽוֹדְךָ.  וְלֹא כָּל הוֹדְךָ, וּמָצִינוּ לְמֵדִין פְּנֵי מֹשֶׁה כַּחַמָּה פְּנֵי יְהוֹשֻׁעַ כַּלְּבָנָה (ספרי; בבא בתרא ע"ה):
לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵֽל - So that all the community of the Israelites (lit.) hear - i.e., that they treat him with respect and reverence, just as they treat you.   לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵֽל.  שֶׁיִּהְיוּ נוֹהֲגִין בּוֹ כָּבוֹד וְיִרְאָה, כְּדֶרֶךְ שֶׁנּוֹהֲגִין בְּךָ:
21He will stand before Eleazar the priest and ask him the counsel of the urim and tumim before God. By his word they will go out, and by his word they will come back—he and all Israel with him, and the entire community.”   כאוְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַֽעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָֽאוּרִ֖ים לִפְנֵ֣י יְהֹוָ֑ה עַל־פִּ֨יו יֵֽצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵֽי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָֽעֵדָֽה:
וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַֽעֲמֹד - He will stand before Eleazar the priest. This is in reference to the request that you made, for this honor will not be removed from your father’s house, for even Joshua will need to consult Eleazar.   וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַֽעֲמֹד.  הֲרֵי שְׁאֵלָתְךָ שֶׁשָּׁאַלְתָּ, שֶׁאֵין הַכָּבוֹד הַזֶּה זָז מִבֵּית אָבִיךָ, שֶׁאַף יְהוֹשֻׁעַ יְהֵא צָרִיךְ לְאֶלְעָזָר (תנחומא):
וְשָׁאַל לוֹ - And ask him - when he deems it necessary to go to war.   וְשָׁאַל לוֹ.  כְּשֶׁיִּצְטָרֵךְ לָצֵאת לַמִּלְחָמָה:
עַל־פִּיו - By his word - i.e., that of Eleazar.   עַל־פִּיו.  שֶׁל אֶלְעָזָר:
וְכָל־הָֽעֵדָֽה - And the entire community - i.e., the Sanhedrin.   וְכָל־הָֽעֵדָֽה.  סַנְהֶדְרִין:
22Moses did as God had commanded him: he convinced Joshua to accept this post, and presented him before Eleazar the priest and before the entire community.   כבוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח אֶת־יְהוֹשֻׁ֗עַ וַיַּֽעֲמִדֵ֨הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָֽעֵדָֽה:
וַיִּקַּח אֶת־יְהוֹשֻׁעַ - (lit.) He took Joshua - i.e., he convinced him with words, and informed him of the reward awaiting the leaders of Israel in the World to Come.   וַיִּקַּח אֶת־יְהוֹשֻׁעַ.  לְקָחוֹ בִדְבָרִים וְהוֹדִיעוֹ מַתַּן שְׂכַר פַּרְנְסֵי יִשְׂרָאֵל לָעוֹלָם הַבָּא (ספרי):
23He laid his hands upon him and commanded him, in accordance with what God had spoken to Moses.   כגוַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד־משֶֽׁה:
וַיִּסְמֹךְ אֶת־יָדָיו - He laid his hands - i.e., in a generous way, far more than he was commanded, for the Holy One, blessed be He, had told him: “You must lay your hand upon him,” 9 but he used both hands. He thus made him like a full, overflowing vessel, and filled him generously with his wisdom.   וַיִּסְמֹךְ אֶת־יָדָיו.  בְּעַיִן יָפָה, יוֹתֵר וְיוֹתֵר מִמַּה שֶּׁנִּצְטַוָּה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ "וְסָמַכְתָּ אֶת יָדְךָ", וְהוּא עָשָׂה בִּשְׁתֵּי יָדָיו, וַעֲשָׂאוֹ כִכְלִי מָלֵא וְגָדוּשׁ, וּמִלְּאוֹ חָכְמָתוֹ בְּעַיִן יָפָה (שם):
כַּֽאֲשֶׁר דִּבֶּר ה' - In accordance with what God had spoken - i.e., also regarding the transfer of majesty, in that he bestowed some of his majesty upon him.   כַּֽאֲשֶׁר דִּבֶּר ה'.  אַף לְעִנְיַן הַהוֹד — נָתַן מֵהוֹדוֹ עָלָיו: