a humble leader

Our parsha tells us that a group of people who were tamei came to Moshe to ask that they too be given a chance to offer korban pesach (9:6).  Moshe responded: Imdu v'eshmi'ah mah yitzveh Hashem lachem -- Hashem will give you an answer.

Rashi comments: כתלמיד המובטח לשמוע דבר מפי רבו. אשרי ילוד אשה שכך מובטח, שכל זמן שהיה רוצה היה מדבר עמו שכינה.  The is tremendous praise of Moshe, who had no doubts that Hashem would not leave him hanging and would give him direction.  How fantastic it is for a person to be able to communicate with G-d whenever needed!  

Rashi then continues: ראויה היתה פרשה זו ליאמר על ידי משה כשאר כל התורה כולה, אלא שזכו אילו שתיאמר על ידם, שמגלגלין זכות על ידי זכאי.  By rights, Moshe should have just been told the halachos of pesach sheni and taught them to the people, like any other parsha.  However, the zechus of those who demanded the opportunity to bring the kroban caused the parsha to be taught through them.

Gur Aryeh explains how this second half of the Rashi follows from the first half: פירוש, אחר שהכתוב מדבר בכבודו של משה, אם כן יקשה למה לא נאמרה הפרשה על ידי משה. בשלמא אם אמרינן שאין הכתוב מדבר בכבודו, יש לנו לומר משום דאמר ״כל הדבר הקשה יביאו אלי״ (ר׳ דברים א, יז), והיה מתפאר בדבר הקשה, לכך נעלמה ממנו ההלכה הזאת, אבל השתא דבכבודו של משה מדבר, והכתוב בא לספר בכבודו בזאת המצוה, אם כן לא נענש בזאת המצוה, אם כן למה לא נאמר על ידו, ותירץ ׳וראויה וכו׳⁠

We find in the first perek of Devarim that because Moshe said וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו that he would be able to answer any problem thrown his way, he was punished and forgot the halachos of yerusha (Rashi there explains:  על דבר זה נסתלק ממנו משפט בנות צלפחד).  Our parsha, explains Maharal, is not like that.  Moshe did not forget the laws of pesach sheni, his not having the answer in this case is not a punishment.  On the contrary, as the first part of Rashi explains, Moshe is being shown in a positive light, as being able to consult G-d at any opportunity.  The only reason the laws of pesach sheni had not yet been revealed to him is because Hashem wanted that zechus to go to those who had made the request, as the second half of Rashi explains.

Gur Aryeh begs the question: why is it that the pasuk in Devarim of אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו is interpreted so negatively, but the similar statement here עִמְד֣וּ וְאֶשְׁמְעָ֔ה what Hashem will command is viewed as a positive?  Maybe here too, Moshe's not knowing is a punishment?

The Shinever in Divrei Yechezkel answers that the crucial difference between what Moshe said in P' Devarim and what he said here is one word.  In Devarim, Moshe is speaking about himself: תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו. I will get an answer from Hashem.  Here, Moshe is speaking about others:  מַה־יְצַוֶּ֥ה ה׳ לָכֶֽם - what Hashem will say in response to you.  

When a leader makes it all about himself, then he loses credibility and his voice.  When it's all about serving the people, then his own greatness is actually enhanced.  Moshe, as we see later in the parsha, is the greatest anav.  He did not claim credit for being able to approach Hashem for answers, but rather told the people that it in the merit of their request, their desire to bring a korban, Hashem would surely respond "lachem," to them.  A leader who thinks like that is a leader who can always approach Hashem for answers.