Biblical Parallels Index – Bemidbar 27
Overview
This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.The Daughters of Tzelafchad and Yosef
The verses emphasize the connection between the daughters of Tzelafchad and Yosef, tracing their genealogy not just to the tribe of Menashe, but also back to Yosef hmself (Bemidbar 27:1). What is the significance of the connection?
Primary Sources
- Rashi explains that this is meant to reflect that, like Yosef who stipulated that his bones be buried in the Land of Israel, the daughters of Tzelafchad also loved the Land of Israel.
Articles
- See Tzelafchad’s Daughters Were Motivated by the Land, Not the Money, by R. Yissocher Frand, which elaborates on Rashi's understanding of the connection between Yosef and the daughters of Tzelafchad, showing how the chronology of Sefer Bemidbar indicates that their true motivation in asking for inheritance rights was love of the land.
Calls for Change
Three stories in Sefer Bemidbar center around calls for change in the law: the request regarding Pesach Sheni that there be an alternative for those who were inadvertently impure, Korach's rebellion and his questioning of the modes of cultic leadership, and the request of Tzelafchad's daughters regarding the laws of inheritance.
Tools
- The concordance1 demonstrates that the terms " לָמָּה יִגָּרַע"/"לָמָּה נִגָּרַע" appear only in the stories of Pesach Sheni and Tzelaphchad's daughters, emphasizing the connection between the two stories.
- The concordance further demonstrates that outside the story of the rebellion and a couple of verses which reference its leaders, the only other place where the term "עדת קרח" appears is in the story of Tzelaphchad's daughters. What is the connection between the two narratives?
Primary Sources
- In Bemidbar 27:3 Tzelafchad's daughters go to pains to distinguish themselves from Korach, leading the reader to consider the purpose of this reference and why they felt it was necessary to include. Ramban suggests that Moshe found Korach's congregation more reprehensible than any of the other rebels in the desert because they impugned him personally, so Tzelafchad's daughters felt it important to specify that their family was not part of Korach’s rebellion.
Articles
- Listen to B’not Tzelafchad, Pesach Sheini, and Korach: A Comparison and Contrast of Three Calls for Change, by R. Shua Katz, for analysis of how the daughters of Tzelafchad’s claim differs from Korach’s challenge of Moshe’s authority. In contrast to Korach who acts out of denigration, the stories of Tzelafchad's daughters and Pesach Sheni share significant commonalities that indicate that they are requests for halakhic innovation that are rooted in respect for the system of Jewish law. Comparison and contrast of these three episodes lends insight into the nature of halakhic development.
- See למה נגרע?! - בין פסח שני לבנות צלפחד, by R. Gad Eldad, for comparison of the two events. In both cases, the Torah teaches about the correct balance between individual and communal interests. The individual is justified in bringing his demand, but must also recognize that the legitimacy of his claim derives from his status as a member of the community. Tzelafchad's daughters are granted land but only provided that they marry within their tribe, and the petitioners in Bemidbar 9 are instructed to bring a sacrifice but only at a later date, so that their ritual impurity does not impact the Paschal sacrifice of the community.
Moshe Ascends the Mountain
The Torah recounts several times how Moshe is told that he may not enter the land but will instead ascend the mountain of Avarim and view it from there.
Tools
- Makbilot BaMikra points out that the description of Moshe’s ascent of the mountain appears in Devarim 3 and Devarim 32 as well.
- Use the Tanakh Lab to compare Bemidbar 27 and Devarim 32 here and to compare Bemidbar 27 to Devarim 3 here. Though Bemidbar is somewhat similar to the account in Devarim 32, there are significant linguistic and thematic differences between it and Devarim 3.
Articles
- See משה על הר נבו - תראה ולא תבא, by R. Tamir Granot, for comparison and contrast of the three accounts. He notes that the narratives in Parashat Pinechas and Parashat Ha'azinu share many points in common, while Moshe’s own telling in Va'etchanan takes a different perspective. The narrative in Va'etchanan includes parallels to the story of Avraham, presents Moshe’s view of the land as an act of religious significance, and does not mention Moshe’s sin and punishment, thus conveying a more positive view of the spiritual meaning of the episode.
Yehoshua’s Appointment as Leader
Yehoshua’s appointment is described here and in Devarim 3. His selection as well as his transition into leadership can be better understood in the context of narratives throughout Torah and Sefer Yehoshua which speak of him.
Tools
- Use the concordance to find all mentions of Yehoshua in Tanakh.
Articles
- See מידת הענווה של יהושע, by R. Itamar Eldar, for analysis of Yehoshua’s challenges in assuming the mantle of leadership from Moshe, and how Moshe’s humility served as a model for Yehoshua and enabled his success.
- See יהושע: ממשרת למנהיג, by Dr. Yael Ziegler, for analysis of Yehoshua’s actions and personality throughout Torah and why he is chosen over Calev to succeed Moshe. As Moshe’s loyal student, Yehoshua is selected to bring Moshe’s uncompleted mission to its culmination. Yehoshua’s continuation of Moshe’s legacy is contrasted to the relationship of Eliyahu and Elisha.
- See משה ויהושע - דמותו של יהושע בתורה, by R. David Nativ, for several suggestions as to why Moshe does not specifically ask for Yehoshua to be chosen as leader in Bemidbar 27 and Devarim 3, and of the challenges facing Yehoshua.