The final moments of Moses's life are marked by a monumental shift in leadership, seamlessly woven into the public teaching of a grand song. This gathering is not merely a public reading, but a historic event where authority is practically transferred and the Torah is handed down to the generation entering the land. The teaching occurs in stages. After initially instructing select individuals and elders, Moses gathers the entire nation of Israelites to deliver the message to the masses [מלבי״ם, אברבנאל]. This delivery is deeply intimate. Rather than a dry recitation, Moses moves among the various tribes and groups, carefully instilling the inner secrets and profound meanings of the song directly into their ears [אבן עזרא, העמק דבר, שפתי כהן, רש״ר הירש].
The message is presented jointly by both Moses and his successor. This collaboration fulfills God's command for both men to write and teach the song [רשב״ם, בכור שור, חזקוני]. This final day of Moses's life is recognized as a unique period of shared authority, a day when leadership is actively transitioning from Moses to his successor, with both men serving simultaneously [רש״י, מזרחי, גור אריה]. To ensure the people will respect the new leader in the future, Moses positions him by his side to help broadcast the message, firmly establishing his authority. Because Moses's voice has grown weak, his successor assists by projecting and explaining the complex ideas to the massive crowd [רש״י, העמק דבר, אברבנאל]. Alternatively, some suggest that Moses speaks alone, while his successor stands beside him simply as a visual symbol of his newly elevated status [אור החיים].
A central question arises regarding why the new leader is suddenly referred to by his original birth name, Hoshea, rather than Joshua, the name Moses had previously given him. The primary approach among commentators is that this highlights his immense humility. Despite ascending to the highest level of authority, he does not become arrogant. Instead, he remains as humble as he was in his youth, continuing to view himself as a devoted student and servant of Moses [רש״י, רבנו בחיי, שפתי כהן, רש״ר הירש, העמק דבר].
Other scholars offer practical and historical explanations. Some argue that Hoshea is simply the name most familiar to the general public, whereas Joshua is only used within the tight circle of leadership [אבן עזרא, הטור הארוך]. Another perspective connects the name change to the historical incident of the spies. The addition to his name was originally a prayer from Moses for protection against their plot; with the wilderness generation gone, that specific protection is no longer necessary, allowing him to revert to his original name [כלי יקר]. Finally, the return to his birth name reflects his shift from a servant to an independent leader. In the ancient world, masters often changed the names of their servants. As long as he serves Moses, he carries the name his master gave him. Now, stepping into his role as an independent leader, he reclaims his original, independent identity [פענח רזא, בכור שור, חזקוני].