And they approached—the daughters of Tzelofchad, son of Cheifer, son of Gil’ad, son of Machir, son of Menashe, of the families of Menashe the son of Yoseif. The names of his daughters were: Machlah, No’ah, Choglah, Milkah and Sirtzah.

Then came the daughters of Żelofĥad, the son of Ḥefer, the son of Gil῾ad, the son of Makhir, the son of Menashshe, of the families of Menashshe the son of Yosef: and these are the names of his daughters; Maĥla, No῾a, and Ḥogla, and Milka and Tirża.

And there drew near the daughters of Tzelafchad, the son of Chefer, the son of Gilad, the son of Machir, the son of Menasheh, of the families of Menasheh the son of Joseph. [Just as Joseph held Eretz Yisrael dear (viz., Genesis 50:25), so did the daughters of Tzelafchad (viz., 4 following). And all of them were righteous (their pedigree being traced back to Joseph, the tzaddik)]. And these are the names of his daughters: Machlah, Noah, Chaglah, Milkah, and Tirtzah.

They stood before Moshe and before Elozor the kohein, and before the princes, and the entire community at the Tent of Meeting entrance, saying:

And they stood before Moshe, and before El῾azar the priest, and before the princes and all the congregation, by the door of the Tent of Meeting, saying,

And they stood [in the house of study] before Moses and before Elazar the Cohein [(This occurred in the fortieth year, after Aaron had died)] and before the leaders and the entire congregation at the door of the tent of meeting, saying:

“Our father died in the wilderness, but he was not among the group that banded together against Adonoy, in the company of Korach, but he died because of his own sin without leaving any sons.

Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Qoraĥ; but he died in his own sin, and had no sons.

Our father died in the desert, and he was not in the midst of the congregation that gathered against the L-rd [i.e., the cavilers (Exodus 16:2), and not] in the congregation of Korach, [who incited to rebellion], but he died in his own sin, [without inciting others to sin], and he left no sons.

Why should the name of our father be omitted from his family because he did not have a son? Give us a possession [of land] among our father’s brothers.”

Why should the name of our father be done away from his family, because he has no son? Give to us a possession among the brethren of our father.

Why should the name of our father be withheld from his family because he has no son? [We stand in place of a son. And if females are not considered seed, let our mother perform levirate marriage (yibum)! ("because he has no son":) If he had a son they would claim nothing (They were sage women)]. Give us a holding in the midst of the brothers of our father.

Moshe brought their case before Adonoy.

And Moshe brought their cause before the Lord.

And Moses brought forth their judgment before the L-rd. [The halachah evaded him — retribution for his "presumptuousness," viz. (Deuteronomy 1:17): "And the thing that is too difficult for you, you shall bring near to me."]

Adonoy spoke to Moshe saying:

And the Lord spoke to Moshe, saying,

And the L-rd said to Moses, saying:

“Tzelofchad’s daughters speak justly, give them a hereditary portion of land among their father’s brothers, and transfer the inheritance of their father to them.

The daughters of Żelofĥad speak right: thou shalt surely give them a possession of inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass to them.

Rightly do the daughters of Tzelafchad speak. [Thus is this section (of inheritance) written before Me on high.] Given shall be given to them [(two portions — that of their father, who was among those who left Egypt, and that of his brothers in the property of Chefer (his father, who was also one of those who left Egypt)] the holding of an inheritance in the midst of the brothers of their father, and you shall pass over (veha'avarta) [(an expression of wrath (evrah), directed against one who does not leave over a son to inherit him)] the inheritance of their father to them.

Speak to Bnei Yisroel and tell them, that if a man dies and has no son, his hereditary property shall be transferred to his daughter.

And thou shalt speak to the children of Yisra᾽el, saying, If a man die, and have no son, then you shall cause his inheritance to pass to his daughter.

And to the children of Israel shall you speak, saying: A man, if he die and he have no son, then you shall pass over his inheritance to his daughter.

If he has no daughter, you shall give his hereditary property to his brothers.

And if he have no daughter, then you shall give his inheritance to his brothers.

And if he has no daughter, then you shall give his inheritance to his brothers.

If he has no brothers, you shall give his hereditary property to his father’s brothers.

And if he have no brothers, then you shall give his inheritance to his father’s brothers.

And if he has no brothers, then you shall give his inheritance to the brothers of his father.

If his father had no brothers, you shall give his hereditary property to the relative closest to him in his family who will then inherit it. This shall remain a decreed law for Bnei Yisroel, as Adonoy had commanded Moshe.”

And if his father have no brothers, then you shall give his inheritance to his kinsman that is next to him of his family, and he shall possess it: and it shall be to the children of Yisra᾽el a statute of judgment, as the Lord commanded Moshe.

And if his father has no brothers, then you shall give his inheritance to his flesh who is near to him of his family [("family" denotes his father's side)], and he shall inherit it, and it shall be to the children of Israel a statute of judgment as the L-rd commanded Moses.

Adonoy said to Moshe: “Go up this Avarim Mountain and look at the land that I have given to Bnei Yisroel.

And the Lord said to Moshe, Go up into this mount ῾Avarim, and see the land which I have given to the children of Yisra᾽el.

And the L-rd said to Moses: Go up to this Mount Avarim and see the land that I gave to the children of Israel. [(The rationale of the juxtaposition: When the L-rd told Moses to give the daughters of Tzelafchad an inheritance, he felt that the decree against his entering the land might have been rescinded — whereupon he was apprised otherwise.)]

[After] you have seen it, you too will be gathered to your people, just as your brother Aharon was gathered.

And when thou hast seen it, thou also shalt be gathered to thy people, as Aharon thy brother was gathered.

And you shall see it and you, too, shall be gathered to your people, as Aaron your brother was gathered [(whence it is seen that Moses aspired to a death like Aaron's)].

Because you disobeyed My words in the wilderness of Tzin, when the community quarreled, [you were] to sanctify Me through the water, before their eyes.” Those were the waters of dispute at Kadeish, in the wilderness of Tzin.

For you rebelled against my commandment in the desert of Żin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Merivat-qadesh in the wilderness of Żin.

[This, your death, was decreed] when you flouted My command in the desert of Tzin, in the contention of the congregation, (My command) to sanctify Me with the waters before their eyes. They [(the waters alone, and no egregious sin, were the cause of their death in the desert)], the waters of Merivath-Kadesh, in the desert of Tzin.

Moshe spoke to Adonoy, saying:

And Moshe spoke to the Lord, saying,

And Moses spoke to the L-rd [(When the righteous leave the world, they put aside their own needs in favor of communal needs)] to say [i.e., to tell him whether or not He would appoint a leader for them.)]

“Let Adonoy, God of the spirits, appoint a man over the community,

Let the Lord, the God of the spirits of all flesh, set a man over the congregation,

[When Moses was told to give Tzelafchad's inheritance to his daughters, he felt that the time was ripe to ask that his sons inherit his greatness — whereupon he said:] Let the L-rd, the G-d of the spirits of all flesh appoint a man over the congregation [(You know that the minds of all men are different. Appoint for them a leader who can tolerate all of these minds)]

who will go forth before them, and who will come back before them, and who would lead them out and bring them in, so that the community of Adonoy shall not be like sheep that have no shepherd.”

who may go out before them, and who may go in before them, and who may lead them out, and may bring them in; that the congregation of the Lord be not as sheep that have no shepherd.

who will go out before them (to war) [(Not like the kings of the nations, who sit at home and send their armies to war, but like me (and like Joshua and David), who fought in the vanguard)], and who will come in before them [at their head], and who will take them out [in his merits], and who will bring them back [in his merits]. And let the congregation of the L-rd not be as sheep without a shepherd.

Adonoy said to Moshe: “Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lay your hand on him.

And the Lord said to Moshe, Take thee Yehoshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;

And the L-rd said to Moses: [Not as you think, but] take for yourself Joshua the son of Nun [(because "he never departed from the tent" (Exodus 33:11) — "The keeper of the fig tree shall eat its fruit" (Proverbs 27:18)], a man who has spirit in him [(as per your request (16)], and place your hand upon him [Give him an interpreter to expound (Torah) in your lifetime, so that people not say about him (after your death): "He would never dare do this in Moses' lifetime!"]

Stand him before Elozor the kohein and before the entire community, and command him before their eyes.

and set him before El῾azar the priest, and before all the congregation; and give him a charge in their sight.

And stand him before Elazar the Cohein and before the entire congregation, and charge him [over Israel] before their eyes. [Impress it upon him that he is accepting the charge with full knowledge of their bothersomeness and refractoriness.]

Bestow some of your radiance on him, so that the entire community of Bnei Yisroel will hear.

And thou shalt put some of thy honour upon him, that all the congregation of the children of Yisra᾽el may be obedient.

And you shall place [some] of your glory ["shining of countenance"] upon him, so that all the congregation of the children of Israel pay heed [to honor and fear him, as they do you.]

He shall stand before Elozor the kohein, and ask, of him, through the judgment of the Urim before Adonoy. By his word they will come out and go in—he, all Bnei Yisroel with him, and the entire community.”

And he shall stand before El῾azar the priest, who shall ask counsel for him after the judgment of the Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he, and all the children of Yisra᾽el with him, even all the congregation.

And before Elazar the Cohein shall he stand [(an accession to Moses' request that all his honor not depart from his father's house — Joshua, too, having need of Elazar)], and he (Joshua) shall inquire of him [when there is a need to go out to war] as to the judgment of the urim before the L-rd. By his [Elazar's] word shall they go out, and by his word shall they come in, he (Joshua) and all the children of Israel with him, and the entire congregation [the Sanhedrin].

Moshe did as Adonoy commanded him. He took Yehoshua and presented him to Elozor the kohein and to the entire community.

And Moshe did as the Lord commanded him: and he took Yehoshua, and set him before El῾azar the priest, and before all the congregation:

And Moses did as the L-rd commanded him, and he "took" Joshua [with words, apprising him of the reward of the leaders of Israel in the world to come], and he charged him before Elazar the Cohein and before the entire congregation.

He laid his hands on him and commanded him, just as Adonoy had commanded through Moshe.

and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moshe.

And he placed his hands upon him [(being even more profuse in the conferring of his wisdom than he had been commanded, viz. (18) "Place your hand upon him")], and he charged him, as the L-rd had spoken [(even in respect to the glory" (20) — he imparted of his glory to him)] by the hand of Moses.