פּירוש אויף במדבר 9:8

עמדו ואשמעה מה יצוה ה' לכם, “stand still while I will hear what Hashem will command concerning you (your problem).” According to Rashi the word עמדו means that the people concerned were to wait at the entrance of the Tabernacle and Moses would immediately relay to them G’d’s response. He adds that a human being who can give such an assurance that G’d will respond to him without delay is really one that is blessed.
The fact that Moses said: “what Hashem is going to command to you,” rather than “what Hashem is going to say to me” demonstrates his humility in attempting to deflect attention from himself.
The reason that Moses added the letter ה to the word ואשמעה, instead of saying ואשמע, may have been an allusion to the last letter ה in the tetragrammaton, a phenomenon we have encountered repeatedly. The voice he expected to hear was the one of which G’d had said in Exodus 15,26 אם שמוע תשמע לקול ה' אלוקיך וגו', “if you will surely hearken to the voice of the Lord your G’d, and do what is right in His eyes. etc.” From that attribute embodied in the letter ה, G’d’s directives would issue forth. Onkelos hints at that in his translation when he translates עד דאשמע מה אתפקד מן קדם ה' על די לכון, “until I hear what it (this attribute) orders from Hashem concerning you.”

If Moses did not know the answer himself this is not held against him as it was when he did not know the answer to the query of the daughters of Tzelofchod (Numbers 27,1). In that instance the answer did not need divine guidance as even the Gentile nations appreciate that before the brothers of the deceased are entitle to inherit him, daughters as next of kin take precedence. If Moses nonetheless did not know, this was a punishment for his having made a careless remark when he told the chiefs of tens, fifties, hundreds, and thousands that when they encountered a matter too difficult for them they should submit it to him and he would deal with it (Deut. 1,17). Seeing that Moses had not known the answer to a simple question, the sages considered this as a form of punishment for him. The law involving a possible postponement of the Passover celebrations for individuals who through no fault of their own could not participate on the date set aside for it, was something that had to be legislated and could not be arrived at by use of one’s intellect. Not knowing the answer could not therefore be considered a failing on the part of Moses and therefore a form of punishment.

V. 8. עמדו ואשמעה וגו׳. Es ist dies ein konkreter Beleg für die Tatsache, daß die Gesetzesinstitutionen der תורה nicht nur in ihren allgemeinen Grundzügen, כללים, sondern auch in den näheren Bestimmungen ihrer Einzelheiten, פרטים, in direkter Gottesoffenbarung an Mosche gelangten. Es lag für Mosche ein spezieller Zweifelfall vor, zu dessen Entscheidung er besonderen Gottesausspruch erwartete.