The book of Numbers ends in a seemingly very odd way with the continuation of the very personal story of the Tzelofchad sisters. The rest of the tribe comes to Moshe to complain about God’s decree that the daughters of Tzelofchad are granted their father’s inheritance. They are afraid that that may allow their tribal lands to be diluted.

“The clan heads of the descendants of Gilead son of Machir son of Manasseh… came forward and spoke before Moses… saying… if they marry outside the tribe… their inheritance will be taken from the ancestral holding of our fathers” (Numbers 36:1–4).

וַיִּקְרְבוּ רָאשֵׁי הָאָבוֹת לְמִשְׁפְּחֹת בְּנֵי־גִלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה… וַיֹּאמְרוּ … וְנִגְרְעָה נַחֲלָתָם מִנַּחֲלַת אֲבֹתֵינוּ

The story does bring up a main theme of the book, namely, the delineation of the borders in the new land. That is the essence of the argument. But, the ultimate argument is very technical. Why would a book that covers 38 years of history with a devastating decree, personal tragedies for Moshe, and mass death matched with grandiose planning for the entry in the land end like this? Perhaps, after the major issues that plagued the people at the start of the book of Numbers, this is a welcome relief. These are the types of disputes that Moshe and God want: technical legalistic arguments over the land. There is no plague or grand curse. This is a purely “in the eyes of heaven” argument. In this way, the book ends on a perfect note. As the people enter the land, these are the types of disputes that God wants.

The context of the story itself seems regressive. The original story was a triumph for these women, only to have this group of men work to use their victory as an excuse to lock them down. Even the Rabbis were troubled. The Talmud in Ta’anit 30b explains that the holiday of the 15th of Av was the day that the restriction was reversed leading to a great day of celebration. The decree of chapter 36 was only for the initial period of settlement in the land.

One last thing; the book of Numbers ends with an almost identical verse as Leviticus.

“These are the commandments and regulations that God enjoined upon the Israelites, through Moses, on the steppes of Moab, at the Jordan near Jericho.” (Numbers 36:13)

אֵלֶּה הַמִּצְוֹת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה׳ בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ

“These are the commandments that God gave Moses for the Israelite people on Mount Sinai.” (Leviticus 27:34)

אֵלֶּה הַמִּצְוֹת אֲשֶׁר צִוָּה ה׳ אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי

The only difference between the two is the location. Leviticus was at the foot of Mt. Sinai, and Numbers is at the entrance to the land. New location, same Moshe. No matter where Moshe is, he will be there to pass on God’s laws.

Compare this to the end of Exodus:

“For over the Tabernacle a cloud of God rested by day, and fire would appear in it by night, in the view of all the house of Israel throughout their journeys.” (Exodus 40:38)

כִּי עֲנַן ה׳ עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָּל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם

During the journey in the wilderness, God protected the people with the cloud and the fire. Along the way, Moshe dispensed another code of protection—the law of God. The laws will be the cloud and fire as the people enter the land. It will guide them and protect them along the way.