Rashi on TanakhNumbers 27

Of the families of Menashe the son of Yoseif. Why is this said? Has it not already said “the son of Menashe”? But it teaches you: Yoseif cherished the land, as it is said: “You must carry up my bones up, etc.,” and his daughters cherished the land, as it is said: “Give us possession,”! And to teach you, that they were all righteous. For where someone’s deeds, and the deeds of his forefathers, are not defined, and Scripture specifically relates one of them to a virtuous ancestor, then this is a righteous person, the son of a righteous person. If he is related disparagingly, as, for example, “Yishmael, the son of Nesanyah, the son of Elishama,” then it is known that everyone mentioned with him was villainous.

Machlah, No’ah, etc. Below it says, “Machlah and Sirtzah were. . .” This teaches that they were all equal — the order was, therefore, changed.

Before Moshe and before Elozor. This teaches that they only stood before them in the fortieth year, after Aharon had died.

Before Moshe. And afterward before Elozor? Is it possible that Moshe did not know and that Elozor did know? But, rearrange the passage and expound upon it. This is R’ Yoshiyah’s interpretation. Aba Chanan said in the name of R’ Elozor: “They were seated in the study hall, and they stood before all of them.”

But he was not, etc. Since they were going to say that he died because of his sin, they needed to say, ‘not the sin of the complainers, nor with Korach's assembly, who incited [the people] against the Holy One, Blessed is He — was he. Rather, he died by his sin alone, without provoking others to sin with him.’ R’ Akiva said, ”He was the wood gatherer,” R’ Shimon said, “He was among those who ascended defiantly.”

Why should the name of our father be omitted. We are substitutes for a son. And if females are not considered issue, then let our mother perform levirate marriage with her brother-in-law.

Because he did not have a son. But if he had a son, they would not have entered a claim. This teaches that they were learned.

Moshe brought their case. The halachah was concealed from him. Here he was punished for assuming the crown by saying, “Matters too difficult for you, you may bring before me.” Another interpretation: It was fitting that this chapter be written through Moshe, but the daughters of Tzelofchad were meritorious, and it was written through them.

Tzelofchad’s daughters speak justly. As Targum renders, יָאוּת, “correctly.” This chapter is just so inscribed before Me on high. This teaches that their eye discerned what Moshe’s did not.

Tzelofchad’s daughters speak justly. Their claim was proper. Fortunate is the person with whom the Holy One, Blessed is He, concurs with his words.

Give [lit. Give, you shall 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 Cheifer.

Transfer. The word הַעֲבַרְתָּ denotes transference (anger), when someone does not leave a son to inherit him. Another interpretation: Because a daughter transfers the inheritance from tribe to tribe, as her son or husband inherit her. The prohibition against transferring an inheritance was placed only on that generation. Similarly, “his hereditary property shall be transferred to his daughter.” With all of them, it says “give,” but with the daughter, it says “transfer.”

The the relative closest to him in his family. Nothing constitutes family except from the father’s side.

Go up this Avarim Mountain. Why is this placed here? When the Holy One, Blessed is He, said [to Moshe], “give them. . .,” he said, ‘God commanded me to give them the hereditary property. Perhaps the decree was abrogated, and I may enter the land.’ The Holy One, Blessed is He, said to him, “My decree remains in place.” Another interpretation: When Moshe entered the inheritance given to the sons of Gad and Reuven, he rejoiced, and said, ‘It seems that the vow regarding me was abrogated.’ This is comparable to a king who decreed that his son could not enter the doorway to his palace. He [the King] entered the gateway, and he [the son] followed, [he entered] the courtyard, and he followed, [he entered] the anteroom, and he followed. When he was about to enter the chamber, he [the king] said to him, ‘My son, from here and onward, you are forbidden to enter.’

As your brother Aharon was gathered. From here we derive that Moshe yearned for a death such as Aharon’s. Another interpretation: You are no better than he. “Because you did not sanctify. . .” But if you had sanctified Me, your time would not yet have arrived, for passing from the world. Wherever their death is mentioned, their iniquity is mentioned, because it was decreed that the generation of the wilderness would die in the wilderness, for their sin of not having faith. Moshe, therefore, requested that his iniquity be mentioned, so that it would not be said that he, too, was among those who rebelled. This is comparable to two women who were punished by the court, one for degenerate behavior, the other for eating unripened Shmittah produce, etc. Here, too, wherever their death is mentioned, their iniquity is mentioned, to make it known that there was nothing [sinful] about them but this.

Those were the waters of dispute at Kadeish. Those alone — they had no other sins. Another interpretation: Those of the rebellion at Marah were the same as those of the rebellion at the Reed Sea, and the very same as those of the rebellion at the desert of Tzin.

Moshe spoke to Adonoy, etc. To make the virtue of the righteous known — when they pass from the world, they ignore their own needs, and concern themselves with the needs of the community.

Saying. He said to Him, ‘answer me. Will You appoint a leader over them or not.’

Let Adonoy . . . appoint. When Moshe heard the Omnipresent say to him, ‘give Tzelofchad’s inheritance to his daughters,’ he said, ‘The time has come for me to ask for a personal request — that my sons may inherit my position of leadership.’ The Holy One, Blessed is He said to him, ‘That is not My intention. Yehoshua is worthy of being rewarded for his service, as he never moved from the tent. This is [the meaning of] Shlomo’s statement, “he who keeps watch over the fig tree shall eat its fruit.”

God of the spirits. Why was this said? He said before Him: “Master of the universe, the thought of every individual is known before you, each dissimilar to the other’s. Appoint a leader over them who will exercise forbearance with each of them according to his intellect.”

Who will go forth before them. Unlike the approach of the gentile kings, who stay at home and dispatch their armies to war. Rather, as I did, when I battled Sichon and Og, as it is said, “do not fear him,” and the way Yehoshua acted, as it is said, “Yehoshua went to him and said to him, ‘are you ours, etc.”’ Similarly, with David, it says, “for he goes forth and comes before them.” He goes forth at their head, and enters at their head.

Who will lead them out. With his merit.

And bring them in. With his merit. Another interpretation of “and bring them in”: That You will not treat him the way You treat me — for I will not bring them into the land.

Take to yourself. Take him with words of persuasion — you are fortunate to merit leading the children of the Omnipresent.

Yourself. Someone scrutinized by you, one whom you recognize.

In whom there is spirit. As you requested, capable of accommodating everyone’s spirit.

And lay your hand on him. Provide a public announcer for him in order that he might preach during your lifetime, so that it should not be said of him that he was unable to lift his head in Moshe’s day.

And command him. Concerning the Bnei Yisroel. Know that they are tedious and recalcitrant — [your appointment is] on condition that you accept this.

Bestow some of your radiance on him. This refers to radiance of the facial skin.

Some of your radiance. But not all your radiance. Hence we learn that the face of Moshe was like the sun, the face of Yehoshua like the moon.

So that the entire community of Bnei Yisroel will hear. They will treat him with reverence and awe, the way they treat you.

He shall stand before Elozor the kohein. Here is [the reply to] your request — this glory will not be removed from your father’s house, as Yehoshua, too, will depend on the affirmation of Elozor.

And ask, of him. When he needs to go to war.

By his word. [the word] of Elozor.

And the entire community. The Sanhedrin.

He took Yehoshua. He persuaded him, verbally, informing him of the reward for the leaders of Klal Yisroel in the World to Come.

He laid his hands. Generously, over and above what he had been commanded. For the Holy One, Blessed is He, said to him, “lay your hand,” but he used both hands. He fashioned him like a vessel filled to overflowing, filling him generously with his wisdom.

As Adonoy had commanded. also regarding the radiance — He bestowed some of his radiance on him.