ספר דברים - פרשת וזאת הברכה - לג:ח-יב

"And of Levi he said: Your tumim and urim belong to your pious man, whom you tested at Masa, whom you tried at the waters of Meriva." The Torah here is speaking about the tribe of Levi, and specifically about the special spiritual gifts given to them. The tumim and urim refer to the breastplate worn by the Kohen Gadol, which was used to receive answers from Hashem. The verse says that these are given to "your pious man," meaning the one who is especially devoted to Hashem. The verse continues, saying that Levi was tested at Masa and at the waters of Meriva. These were times when the Jewish people complained and tested Hashem, but the tribe of Levi remained faithful and did not join in the complaints. This is being said in praise of Levi, highlighting their loyalty and faithfulness during times of challenge.

On the words "VeLevi Amar"—and of Levi he said—Rashi explains that this means Moses is now speaking about the tribe of Levi. He is addressing the blessings and the special role that Levi has among the Jewish people.

On the words "Tumekha v'Orekha"—your tumim and urim—Rashi says that here Moses is addressing the Shechinah, the Divine Presence. In other words, Moses is speaking to Hashem, saying that the tumim and urim, the special spiritual tools, are given by Hashem to the tribe of Levi, specifically to the Kohen Gadol.

On the words "Asher nisiso b'Masa"—whom you tested at Masa—Rashi explains that this is said in praise of the Levites, because they did not complain together with the rest of the people who were complaining. When the Jewish people tested Hashem at Masa, the tribe of Levi remained steadfast and did not join in the complaints.

On the words "Teriveihu al mei Meriva"—whom you tried at the waters of Meriva—Rashi brings two explanations. First, he says this should be understood as the Targum renders it: Hashem tested Levi at the waters of Meriva, and Levi came out faithful. The second explanation is that "you tried him at the waters of Meriva" means that a false accusation was made against Levi. Rashi asks: If Moses was punished with death and not permitted to enter the land of Israel because he said to the people, "Listen now, you rebels," then why were Aaron and Miriam also punished with death and not allowed to enter the land? What did they do to deserve this? This is the meaning of "you tried him at the waters of Meriva"—there was an accusation or suspicion directed at Levi, even though he was not at fault.

This Rashi explains that the phrase "Tumekha v'Orekha le'ish chasidekha"—your tumim and urim to your pious man—refers to the entire tribe of Levi, but in practice, it is fulfilled through the individual who is unique among the Kohanim, namely the Kohen Gadol. Just as the Kohen Gadol represents all the Kohanim because he is the greatest among his brothers, so too, we find with commandments that are dependent on the king: the king fulfills them on behalf of the entire people. The Kohen Gadol, by virtue of his position, acts on behalf of all the Kohanim in matters of the tumim and urim.

"Who said of his father and his mother, 'I do not see him,' and did not recognize his brothers, and did not know his children, for they observed Your word and kept Your covenant." This verse describes the dedication of the tribe of Levi. When the sin of the golden calf occurred, Moses called out, "Whoever is for Hashem, come to me!" and all the sons of Levi gathered to him. Moses then commanded them to kill those who were guilty of worshiping the golden calf, even if it meant killing their own relatives—one's mother's father if he was an ordinary Israelite and not a Levite, or a brother from his mother if his brother's father was not a Levite, or the son of his daughter whose husband was not a Levite. The Levites carried out this command, showing that their loyalty to Hashem came before family ties. The verse says, "for they observed Your word and kept Your covenant," meaning they kept the commandment of "You shall have no other gods before Me" and the covenant of circumcision. The Levites circumcised their sons, even though the rest of the Israelites born in the desert did not circumcise their children. The Levites were not only circumcised themselves, but also ensured their sons were circumcised, showing their commitment to Hashem's covenant.

On the words "Haomer le'aviv u'le'imo lo re'itiv"—who says of his father and his mother, 'I did not see him'—Rashi explains that when the Jewish people sinned with the golden calf and Moses said, "Whoever is for Hashem, come to me," all the sons of Levi gathered to him. Moses commanded them to kill those guilty of worshiping the golden calf, even if it was one's mother's father who was an Israelite, or a brother from his mother, or the son of his daughter. The Levites did so, showing their absolute loyalty to Hashem. Rashi adds that it is impossible to explain that the verse means literally one's father, brother from one's father, or one's own sons, because all these would be Levites, and no Levite sinned in the incident of the golden calf, as it is said, "all the sons of Levi gathered to him." Therefore, the verse refers to relatives who were not Levites, and the Levites did not hesitate to carry out Hashem's command even against close family members who were not from the tribe of Levi.

For they observed your word. The teacher explains that this refers to the Levites, who kept the commandment of "You shall have no other gods before me." This is a reference to the episode of the golden calf, when the Levites did not participate in the sin and instead followed Moses' call of "Whoever is for the Lord, come to me." The Levites were singled out for their loyalty and for upholding the covenant, as they did not worship the golden calf and stood apart from the rest of the Israelites who sinned.

And your covenant they have kept. The teacher explains that this refers to the covenant of circumcision. Rashi says that those Israelites who were born in the desert did not circumcise their sons, but the Levites were not only circumcised themselves, but also circumcised their sons. The Levites maintained the practice of bris milah, even when the rest of the Israelites did not, thus keeping the covenant faithfully.

They shall teach your ordinances to Jacob and your Torah to Israel; they shall place incense before you and burnt offerings upon your altar. The teacher explains that the Levites are worthy of teaching the laws and Torah to the Jewish people. They are also the ones who bring the incense and the burnt offerings, which are completely consumed on the altar. The verse highlights the special role of the Levites in both teaching and in the service of the Temple.

They shall teach your ordinances. The teacher explains, following Rashi, that the Levites are worthy of this role. Because of their loyalty and dedication, they are deserving of being the ones to teach the laws to the Jewish people.

And burnt offering. The teacher notes that the word kolil refers to a burnt offering that is completely consumed on the altar. This is the type of offering that the Levites would bring as part of their service.

May the Lord bless his army and favorably accept the work of his hands. Strike the loins of those who rise up against him, and his enemies so that they will not recover. The teacher explains that this is a prayer for the Levites, asking that God bless their strength and accept their service. The verse also asks that God strike down those who oppose the Levites, especially those who challenge the priesthood. The phrase "strike the loins" is explained as a reference to weakening those who rise up against them, similar to the verse in Psalms, "cause their loins to slip." The teacher also brings a second explanation, that Moses foresaw the Hasmoneans and their sons would fight against the Greeks, and he prayed for them because they were few in number compared to their enemies. The twelve sons of the Hasmoneans and Elazar were up against many thousands, so Moses prayed that God would bless their army and accept the work of their hands.

Strike the loins of those who rise up against him. The teacher explains, following Rashi, that this means to strike those who rise up against the Levites in the loins, referencing the verse in Psalms, "constantly cause their loins to slip." Moses was referring to those who contested the priesthood. Another explanation is that Moses saw prophetically that the Hasmoneans and their sons would fight the Greeks, and he prayed for them because they were few in number—twelve sons of the Hasmoneans and Elazar against many thousands. Therefore, it says, "May the Lord bless his army and favorably accept the work of his hands."

And his enemies so that they will not recover. The teacher explains, following Rashi, that this means God should strike the loins of those who rise up against the Levites and their enemies, so that they will have no recovery or ability to rise again.

And of Binyomin he said: The beloved of Hashem shall dwell securely beside Him; He protects him all day long, and dwells between his shoulders. The teacher explains that this verse is the blessing Moshe gave to the tribe of Binyomin. He translates the verse and elaborates that Binyomin is described as the beloved of Hashem, and that Hashem will cause him to dwell securely. The phrase 'He protects him all day long' means that Hashem covers and protects Binyomin constantly. The teacher further explains that 'and dwells between his shoulders' refers to the Beis Hamikdash (Holy Temple) being built in the territory of Binyomin, specifically on the highest point of his land, but not at the very highest spot, as it was slightly lower than the Itom Wall. The teacher notes that this is based on the tradition that the Beis Hamikdash was built in Binyomin's portion, and that the Divine Presence dwelled there.

On the commentary for 'LeBinyomin amar'—the teacher explains Rashi's comment that since the blessing for Levi pertains to the service of the korbanos (sacrificial offerings), and the blessing for Binyomin pertains to the building of the Beis Hamikdash (Holy Temple) in his territory, Moshe juxtaposed these two blessings. He then placed the blessing for Yosef immediately after Binyomin, because the Mishkan of Shiloh was built in Yosef's territory. The teacher quotes the verse 'Vayimas be'ohel Yosef' from Tehillim (Psalms 78:67) to show that the Mishkan was in Yosef's portion. However, since the Beis Hamikdash is more beloved to Hashem than the Mishkan of Shiloh, Moshe mentioned Binyomin's blessing before Yosef's, even though Yosef was older. The teacher explains that this is why the order of the blessings is as it is in the Torah.

On the words 'Chofeif alov'—the teacher explains that this means Hashem covers him and protects him. The Hebrew word 'chofeif' is interpreted as providing protection and shelter, so Binyomin is under Hashem's constant protection.

On the words 'Kol hayom'—the teacher explains that this means 'forever.' From the time Jerusalem was chosen as the site for the Beis Hamikdash, the Divine Presence has never dwelled anywhere else. In other words, once Jerusalem was selected, the Shechinah (Divine Presence) remained there permanently and did not rest in any other place.

On the commentary 'Uvein ksefav shokhein'—the teacher explains Rashi's comment that the Beis Hamikdash was built on the highest point of Binyomin's land, but it was twenty-three amos (cubits) lower than the Itom Wall. The teacher elaborates that it was David's intention to build the Beis Hamikdash at the level of the Itom Wall, as taught in the Gemara, tractate Zevachim 54b. However, the sages told David to build it a little lower, because the verse says 'and He dwells between his shoulders.' The teacher explains that just as the shoulders of an ox are lower than its head, but are the most beautiful part of the animal, so too the Beis Hamikdash was built between the 'shoulders' of Binyomin's territory, not at the very highest point, which is a sign of beauty and appropriateness.