כיוצא בדבר אתה אומר (במדבר כז, כ) ונתתה מהודך עליו ולא כל הודך זקנים
שבאותו הדור אמרו פני משה כפני חמה פני יהושע כפני לבנה אוי לה לאותה
בושה אוי לה לאותה כלימה
In a similar manner, you can say that God said to Moses about Joshua:
“And you shall put of your honor upon him” (Numbers 27:20), which
indicates that you should put some of your honor, but not all of your
honor. The elders of that generation said: The face of Moses was as
bright as the face of the sun; the face of Joshua was like the face of
the moon. Woe for this embarrassment, woe for this disgrace, that we
did not merit another leader of the stature of Moses.
ר' יהונתן אייבשיץ, יערות דבש, חלק ראשון, דרוש ט"ז ויש להבין מה לאותה
בושה...אבל באמת יהושע לא היה מקבל מפאת עצמו כלל, רק ממה שהאציל משה
עליו, והיה הבדל כהבדל עילה לעלולים וכאור לקוי אור היוצאים ממנו שהם
פחות למאור בטבע וזה ידוע כי הלבנה לית ליה מגרמיה כלום, רק ממה שקבלה
Where Rb Yonasan Eybeschütz says that Yehoshua did not receive any hashpaah directly from Hashem, he only received via the light of Moshe, as the moon receives from the sun.
So to the extent that we understand that the Torah represents pure reality, it would seem that this matter is similar to Plato's Allegory of the Cave (e.g. https://faculty.washington.edu/smcohen/320/cave.htm), in which we identify two levels of living, one level of pure reality, the other level of responding to the "shadows" cast by pure reality. Therefore the world of Moshe is the world of pure reality, the world of Yehoshua is the world of the shadows cast by the world of Moshe.
So that it transpires that the Torah discusses the real world (i.e. not "our" world, but rather the world where the real action is taking place), and anything after the Torah discusses the "shadows" (i.e. the projections) that are cast from the "real" world.
From a practical perspective, this means as follows:
One of the amazing things about Jewish chinuch is that Avraham is as alive to the children as the man next door.
The children will bring home a tent with doors to all four directions and show how Avraham welcomes visitors from all directions.
The story of Yosef and his brothers is alive...
The story of Moshe and Pharaoh is alive... be'chol dor ve'dor chayav adam liros es atzmo ke'ilu hu yatza mi'mitrayim - in every generation a person is obliged to see it as if they personally escaped from Egypt.
And so on...
I think you will find that this immediacy relates specifically to that which is related in the Torah. For example, we have no problem with the idea that the story of Yehoshua happened "a long time ago".
This is because the Torah, specifically, is the life source of the Jewish people, as above.