Triple Anger
במדבר כה,יא: פִינְחָס בֶן-אֶלְעָזָר בֶן-אַהֲרֹן הַכֹהֵן הֵשִיב אֶת-חֲמָתִי מֵעַל בְנֵי-יִשְרָאֵל בְ קַנְאוֹ אֶת-קִנְאָתִי בְתוֹכָם וְלֹא - כִלִיתִי אֶת-בְנֵי-יִשְרָאֵל בְ קִנְאָתִי :
Baal HaTurim writes that the Pasuk inserts the word קנא 'avenged' in three forms, due to the three sins of which Yisrael were guilty at Ba'al Pe'or; immorality, prostrating themselves before the Pe'or and cleaving to it (by defecating before it).
Tribal failure
במדבר כו,לה : אֵלֶה בְנֵי-אֶפְרַיִם
Baal HaTurim comments that here we have the extra word "eileh" to criticize this tribe. We find this word אלה by the creation of the golden calf, "eileh elo-hecho Yisrael" (Shmos 32:4). Since a descendant of Efrayim, Yeravom ben Nevat, would place two calves as idols on the roads leading to Yerushalayim, this tribe is criticized. Similarly, we find "eileh" by the tribe of Dan because one of these calves was placed in the Dan’s land allotment.
One might perhaps add that, even as they traveled in the desert, Michah carried with him an image (known as 'Pesel Michah'); and Michah was from the tribe of Dan.
Twenty-eight
במדבר כז,טז -יז : יִפְקֹד ה' אֱלֹקֵי הָרוּחֹת לְכָל-בָשָר אִיש עַל-הָעֵדָה: אֲשֶר-יֵצֵא לִפְנֵיהֶם וַאֲשֶר יָבֹא לִפְנֵיהֶם וַאֲשֶר יוֹצִיאֵם וַאֲשֶר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת ה' כַצֹאן אֲשֶר אֵין-לָהֶם רֹעֶה:
Baal HaTurim notes there are twenty-eight words in these two Pesukim combined. Bearing in mind that the 'man' referred to by Moshe turned out to be Yehoshua, it explains why he led the people for twenty-eight years. Moreover, he comments, this is hinted in the Pasuk in Eikev "And you shall remember that it is HaShem ... who gives you the strength (koach) to do battle"; and the Gematria of "koach" is twenty-eight, and Moshe is referring there to the conquest of Canaan, under the leadership of Yehoshua.
Torah study and the Korban Tamid
במדבר כז,כג: וַיִסְמֹךְ אֶת-יָדָיו עָלָיו וַיְצַ וֵּהוּ כַאֲשֶר דִבֶר יה' בְיַד-מֹשֶה:
"And he (Moshe) commanded him (Yehoshua) as G-d spoke through the hand of Moshe"
Baal HaTurim states that Moshe commanded Yehoshua not to negate the Mitzvah of Torah-study or of the Korban Tamid, even during war-time. And that explains the juxtaposition of the Parsha of Korban Tamid to this Parsha. Clearly, the Baal haTurim is referring to the Gemara in Eruvin (63b) which commenting on the relevant Pesukim in Yehoshua (chapter 5) explains how the angel that confronted Yehoshua before the battle against Yericho, reprimanded him for 'negating the afternoon Korban Tamid yesterday, and not having studied Torah now'. And in answer to Yehoshua's query, which was the main thrust of the accusation, he answered "The one of now! (Bitul Torah)!"
Yehoshua's response was to immerse himself in Torah the whole night (before the battle against Yericho).
Interestingly, whereas the Baal haTurim cites a hint for the Din regarding the negation of the Korban Tamid, he does not do so regarding the negation of Talmud Torah (see Radak on the Pasuk who queries it anyway).
