Whenever Hashem is angry, there are repercussions. Why are no repercussions mentioned here?
Rashi and R. Bachye #1 (both citing R. Shimon bar Yochai in Zevachim, 102a): They are hinted here in the following words, "ha'Lo Aharon Achicha ha'Levi?" - intimating that Aharon would now replace Moshe in the role of the Kehunah. 1
Ramban: Refer to 4:10:2:3*.
R. Bachye #2: He was never cured and remained an Aral Sefasayim all his life. 2
Rashbam: The repercussions appear in Pasuk 24 where the Torah records how an angel wanted to kill Moshe.
Initially, Hashem intended Moshe alone to speak with the people and perform the signs - as is evident in 4:12. He now relented and appointed Aharon as his spokesman.
Maharal (in Gevuros Hashem): According to R. Yehoshua ben Korchah (cited in Rashi) there were indeed no repercussions - because he refused the mission out of humility, so as not to accept a position greater than his brother Aharon. See Torah Temimah note 7, who, citing the Gemara there, explains the Machlokes R. Shimon bar Yochai and R. Yehoshua ben Korchah.
See R. Bachye, who elaborates.
Why does Hashem refer to Aharon as "ha'Levi"?
Rashi: Because Aharon was supposed to be the Levi; and Moshe, the Kohen. But now, Aharon would become the Kohen, and Moshe the Levi. 1
Seforno: If anybody other than Moshe was worthy of being sent, it was his brother Aharon, who was a gifted speaker 2 and who was undoubtedly wise, like all his brethren the Levi'im. 3
Rashi: See Divrei ha'Yamim I 23:14.
Oznayim la'Torah: Moreover, like his brethren the Levi'im, he was not bound to slavery, and would therefore be available to accompany Moshe when he went to speak to Pharaoh. By the same token, he was not submissive, and would be able to speak to Pharaoh forcefully, and not meekly like a slave.
What is the significance of the statement, "v'Ra'acha, v'Samach b'Libo"?
Rashi, Ramban and Seforno: Contrary to what Moshe thought; not only was Aharon not angry at Moshe's appointment, but he would go out to meet him 1 and would rejoice in his appointment upon seeing him 2 (Neither of the two brothers was jealous of the other?s rise to greatness ? and about them the Torah wrote in Tehilim 133;1 ?Hinei Mah u?Mah Na?im Sheves Achi Gam Yachad? ? R. Bachye, citing the Tanchuma).
Ramban and Seforno: Of his own accord, without the slightest twinge of jealousy. Moreover, he would be happy to act as Moshe's spokesman without even being asked.
Rashi: And as a reward, he would merit wearing the Choshen Mishpat on his heart. R. Bachye (citing the Tanchuma): ?The heart that rejoiced over his brother?s greatness deserves to wear the Urim ve?Tumim?.
Why did Hashem insert the word "Yada'ti"?
Oznayim la'Torah: Just as Moshe had had the right to refuse, so too, did Aharon. Consequently, had Hashem said simply "Daber Yedaber," it would have interfered with Aharon's free-choice. Hashem's knowledge on the other hand, has no bearing on man's freewill and choice, as is well-known. 1 Therefore He added "Yada'ti," informing Moshe that Aharon would not refuse, without interfering with his ability to refuse.
See Avos 3:19.
Why did Hashem not tell Moshe that He chose him precisely because, due to his phenomenal humility, he was superior to all other candidates?
Oznayim la'Torah: Because it would go to his head, rendering the statement and the choice null and void. 1
Even though Moshe himself did later write in the Torah that he was "Anav mi'Kol Adam" (See Bamidbar 12:3), That was after Matan Torah, when he attained a higher level.
QUESTIONS ON RASHI
Rashi writes: "'[Hashem's anger flared] - Rebbi Yehoshua ben Korcha says... we do not find that any punishment came as a result." Why not?
Maharal (Gevuros Hashem end Ch. 28, p. 113): Moshe was not punished; he refused the mission out of humility, so as not to accept a position greater than his brother Aharon.
Rashi writes: "... But Rebbi Yosi says... 'Now, he will be the Kohen; and you, the Levi!'" Why was this the appropriate punishment for Moshe's initial refusal?
Gur Aryeh: Being a Kohen is also a Shelichus; a Kohen serves as a Shali'ach (emissary) of Klal Yisrael for the service of Hashem. If Moshe did not willingly accept Hashem's Shelichus, he was not fitting for the Shelichus of Kehunah either.
Maharal (Gevuros Hashem end Ch. 28, p. 113): Aharon would be Moshe's mouthpiece (i.e. spokesman), and Moshe would be his "Elokim" (i.e. officer, master) (Rashi to 4:16). Moshe should then be the Levi, for Levi is associated with Midas ha'Din. 1
Refer to Bereishis 49:5:1:7, and to Bereishis 49:5:2.1:1.
Rashi writes: "He will see you, and rejoice in his heart - It is not as you think, that he will be upset at you...." What was the greatness of Aharon's deed?
Maharal (Chidushei Agados Vol. 1, p. 85, to Shabbos 152b): If a person is jealous of something about his friend, he shows that he himself is lacking. If he rejoices in his friend's accomplishments, and is content with his own, it shows that he himself is complete.
Rashi writes: "He will see you, and rejoice in his heart - ... For this, Aharon merited to wear the Choshen, on the heart." Why?
Maharal #1 (Chidushei Agados Vol. 1, p. 86, to Shabbos 152b): If one rejoices in his friend's accomplishments, it shows that he himself is complete. 1 Aharon merited the Choshen, through which Ru'ach ha'Kodesh rests upon the heart.
Maharal #2 (ibid.): The Choshen is associated with judgement, which is by definition complete. 2 Only someone with a whole heart merits wearing it.
Compare to 4:14:3.01:1.
Maharal (Nesivos Olam, Nesiv ha'Din Ch. 2, p. 191): Justice which is lacking, is not justice at all.
