Bemidbar

We have discussed in the past Chazal’s identification of Eliyahu HaNavi as Pinchas. Now, we shall discuss the general, fundamental question as to the methodology used in making such determinations. Do Chazal base the statement that Ploni is the same person as Almoni on tradition, or are their conclusions based on tools of analysis of Tanach that are parallel to the 13 principles of learning halacha from the p’sukim? In our new book, Tzofnat Yeshayahu (on Sefer Yeshayahu – see pg. 17) we call the phenomenon of the same words appearing in the two contexts whose characters are to be equated, “footnotes.”

An entire parasha is dedicated to the story of Bilam and his blessings. What is the reason that Hashem decided it is so important to us?

Moshe did not merit to enter and capture Eretz Yisrael on behalf of the nation. His disciple, Yehoshua, about whom it is said, “the lad did not abandon the tent” (Shemot 33:11) did so instead. While Moshe’s sin caused this outcome, certainly it was set from beforehand that it would be Yehoshua who would bring the people in. (We will not get into the solution to the paradox of bechira and yediah (human choice and divine foreknowledge)).

The spies were sent to find out, among other things, whether “… there is a tree or not” (Bamidbar 13:20). Rashi explains: “Do they have a proper person, who can shield them with his merit?”

Our parasha lists several uses for the chatzotrot (trumpets) that Bnei Yisrael were commanded to make. They were used in the desert, where all Bnei Yisrael were encamped together, for gathering the people or the leaders and as a sign to travel (Bamidbar 10:2-7). The Torah goes on to list purposes that were used throughout generations when the people were in their own land – to turn to Hashem when war or other trouble appeared (ibid. 9) and to blast joyous sounds on “your happy day (yom simchatchem), your moadim (special days within the year), and your new months … on your burnt offerings and your shelamim offerings” (ibid. 10).