D’var Torah Pinchas

The daughters of Zelophehad, son of Hepher, son of Gilead, son of Machir, son of Manasseh from the clans of Manasseh, the son of Joseph approached. These were the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. They stood before Moses, Eleazar the priest, the leaders, and the entire community at the entrance to the tent of meeting and said, "Our father died in the wilderness, but he was not among Korah's followers, who gathered together against the Lord. Instead, he died because of his own sin, and he had no sons. Why should the name of our father be taken away from his clan? Since he had no son, give us property among our father's brothers." (Numbers 27:1-4)

The position within the Torah of the request/demand of the daughters of Zelophehad to be given a portion of the Promised Land is of great significance. Immediately preceding the verses which present the daughters' demand, the Torah summarizes the census carried out by Moses and Eleazar, by stating:
But among them there was not one man of those who had been counted by Moses and Aaron the priest when they counted the Israelites in the Wilderness of Sinai. For the Lord had said to them that they would all die in the wilderness. None of them was left except Caleb son of Jephunneh and Joshua son of Nun. (Ibid. 26:64-65)
Rashi [v.64] comments:
But the women were not included in the decree (following the sin of the spies) since they cherished the Land. The men (of that generation) said "Let us appoint a leader and return to Egypt" [14:4], whereas the women said "Give us a portion." [27:4] This is the reason the portion of the daughters of Zelophehad follows here.
The juxtaposition of the portion of the daughters of Zelophehad and the preceding portion highlights the contrast between the men of the generation of the Exodus, who rejected the Holy Land and the women who cherished it. The contrast is highlighted even more in the comment of Bemidbar Rabba [21:10], which differs from Rashi's comment:
"The daughters of Zelophehad approached" – in that generation, the women mended the fences which were broken by the males … in response to the spies who slandered the Land, "who returned and caused the entire congregation to complain against Moses," [14:36] the men said "we cannot ascend to the Land," it was decreed (by God) that they not enter her. In contrast, the women were not party to the suggestion of the men. Thus the verse states "But among them there was not one man of those who had been counted by Moses and Aaron the priest when they counted the Israelites in the Wilderness of Sinai." (The wording is exact): there were no men, because they did not want to enter the Land, however, the women approached to request a portion of the Land, therefore this portion appears near the description of the deaths of the generation of the Exodus to demonstrate that the women mended the fences which the men had broken.
(It should be noted that both the version of the Midrash and that of Rashi see the daughters of Zelophehad as representing all the women of the generation of the Exodus.)
Immediately following the portion of the daughters of Zelophehad, we read God's instruction to Moses:
Then the Lord said to Moses, "Go up this mountain of the Abarim (range) and see the Land that I have given the Israelites. After you have seen it, you will also be gathered to your people, as Aaron your brother was." (Numbers 27:12-13)

The Master of All Prophets was commanded to ascend to Mount Abarim, from which he would see the Promised Land, which he would not be privileged to enter.

Tzror haMor comments that the juxtaposition with the portion of the daughters of Zelophehad conveys the fact that Moses our master desired to see the Land, and cherished the Land as did the daughters of Zelophehad; thus, the verse says "and see the Land." The common denominator between Moses and the daughters of Zelophehad is love of the Land. (It is instructive that Tzror haMor compares Moses' love of the Land to that of the daughters of Zelophehad and not vice versa.)
Thus, the portion of the daughters of Zelophehad, which is the portion of cherishing the Land, stands in contrast to the preceding portion and parallel to the succeeding one, in this way stressing the daughters' love of the Land. (David Magence)

Shabbat Shalom
The Va’ad