What did Moshe say to Levi?
Rashi: "le'Levi" means (not 'to the B'nei Levi', but) 'about the B'nei Levi'. 1
Ramban: Moshe actually stated the blessing to Levi (as well as to each of the tribes) directly - Having mentioned Reuven and Yehudah by name in their actual B'rachos, 2 but not the other tribes, the Torah informs us here that Moshe called Levi - and each of the tribes, to come and stand before him, in order to bless them face to face.
To whom is "Tumecha ve'Urecha" referring?
Rashi, Tarfgum Onkelos and Targum Yonasan: It refers to the Urim ve'Tumim of the Shechinah.
Panim Yafos: It refers to the Avos. The Gematriya of "Urim" (including the word itself) is two hundred and forty-eight - like that of Avraham. The Gematriya of 'Or' (including the word itself) is two hundred and eight - like that of Yitzchak, whereas "Tumecha" hints at Ya'akov, who is called "Ish Tam".
Why does the Torah switch the order from 'the regular 'Urim ve'Tumim' to "Tumecha ve'Urecha"?
Oznayim la'Torah: Because whereas everywhere else the Torah is referring to the Urim ve'Tumim regarding the person, where first the letters light up and then the Kohen Gadol arrives at the correct answer, here is referring to the Urim ve'Tumim regarding Hashem - who first decides what the answer will be and then lights up the letters on the Choshen. 1
Refer to 33:8:2:2. In Bereishis 25:27. The order is inverted ("Tumecha" is mentioned first) because the Torah often lists the Avos in the reverse order - as in Bechukosai Vayikra, 26:42 "ve'Zacharti es Berisi Ya'akov? Yitzchak? Avraham".
See Oznayim la'Torah for more details.
Who is "Ish Chasidecha" referring to?
Rashi: Refer to 33:8:4:1 & 2.
Targum Yonasan: It refers to Aharon.
Seforno, Hadar Zekenim and Rosh: It refers to Aharon and the tribe of Levi all of whom were pious, since they did not sin by the Chet ha'Eigel, and of whom Aharon was the head. 1
Seforno: And the Torah is informing us here that Aharon spoke with Ru'ach ha'Kodesh and that the Shechinah rested on him; otherwise, he would not have been able to understand the answers of the Urim ve'Tumim - Yoma, 73b.
Which 'test' is Moshe referring to here?
Rashi: He is referring to Masa u'Merivah, where Yisrael complained that they had no water, 1 but the tribe of Levi did not take part..
Rashi #2, Targum Onkelos and Targum Yonasan: He is referring to when Moshe struck the rock - because although Aharon was punished, he did not participate in the sin. 2
Ramban (citing the Ibn Ezra): He is referring to all the times that Hashem tested Aharon, all of which Aharon passed with flying colors, 3 with the exception of Mei Merivah - for which he had already been punished.
Seforno: He is referring to all the times that Yisrael tested Hashem, 4 in which the tribe of Levi never participated.
See Sh'mos, 17:7.
See Sifsei Chachamim.
Ramban: Since he made the Eigel in honor of Hashem. (This is difficult since Hashem was very angry at Aharon due to the Eigel (9:20), and wanted to kill all his sons. Refer to 9:20:2:1 - PF. That is only because Hashem takes Tzadik to task on issues that would not be considered sinful with regard to other people).
Seforno: See Bamidbar Sh'lach-L'cha, 14:22.
What is the meaning of "Teriveihu al Mei Merivah"?
Rashi #1 (citing Targum Onkelos) : 'You tested them (the tribe of Levi) 1 at Mei Merivah and they proved themselves faithful'.
Rashi #2 (citing the Sifri) and Targum Yonasan: 'You came with a pretext against him (Aharon) at Mei Merivah' (If Moshe said 'Shim'u na ha'Morim', what did Aharon do wrong - Rashi). 2
Ramban #2: 'You quarreled with him (took him to task) 4 for the punishment that was due to Yisrael 5 who quarreled with Hashem'. 6
Seforno: 'You discredited their (Levi's) two leaders on account of the Mei Merivah'.
Oznayim la'Torah: It is referring to the sin of Mei Merivah, where Aharon did not really sin, yet he remained silent and did not challenge the harsh decree in his own self-defence.
Lev Eliyahu (in Sh'mos): Hashem tested all of Yisrael, but only Levi was totally faithful - Avos d'R. Nasan 34. Even though Targum Onkelos translates the Pasuk as "You clothed the man with the Urim ve'Tumim?", it refers to all of The tribe of Levi. See also Sifsei Chachamim.
Ramban - This hints at the small nature of the sin and the harshness of the punishment - similar to "bi'Kerovai Ekadesh" in Vayikra 10:3. If he was without sin the first time - at Masa, how much more so the second time - at Mei Merivah, where his Emunah was certainly faultless - See Ramban, DH 've'Ta'am "Teriveihu" '.
Refer to Bamidbar 20:8:3:5 & 14:22:151:3 and note.
See Ramban, who seems to merge this explanation with Rashi's second explanation. Refer to 33:8:4:2.
Ramban: As in Tehilim, 35:1.
Ramban: Refer to Devarim 1:37:1:1.
Rashi (citing Onkelos) writes 'You tested him at Mei Merivah and he proved himself faithful.' But the Torah writes there (Bamidbar 20:2) "ha'Eidah ... Vayikahalu al Moshe ve'al Aharon", and we do not find that Levi was excluded?
Moshav Zekenim: Moshe cast the ashes of the Eigel into water, which he made Yisrael drink. It was 'Mei Merivah' for those who sinned - but not for Levi who were totally innocent. Also by 'Mei Merivah' here, Levi 1 was totally innocent,
Lev Eliyahu (Sh'mos p.99): Hashem tested all of Yisrael; only Levi was totally faithful (Avos d'R. Nasan 34). The entire generation were Tzadikim). 2 Fortunate is the generation whose sins are numbered (ten sins in forty years, and some of those were attributed to individuals, such as leaving over the Manna!
Even though Targum Onkelos translates the Pasuk as "you clothed the man with the Urim ve'Tumim?", Moshav Zekenim understands that it refers to all of Sheivet Levi. Also Sifsei Chachamim explains that the Pasuk implies all of Sheivet Levi. Rashi's first explanation was not enough, for Moshe, from Levi, erred. His second Perush was not enough, since Aharon and Miri'am are not 'all of Levi'.
As the Pasuk writes in Tehilim 50:5 "Isfu Li Chasidai".
QUESTIONS ON RASHI
Rashi writes that Hashem came with a pretext against Aharon and Miri'am at Mei Merivah. But 'Mei Merivah' took place after the well went away folowing Miri'am's death?
Perhaps this follows the opinion that 'Mei Merivah' is the water with the ashes of the Eigel (Refer to 33:8:151:1), or it is the same as Masah u'Merivah, and it was when they first received the well. Refer to Bamidbar 14:22:151:3 and note. (PF)
