1) Ch. 33, v. 8: "T'ri'veihu" Rashi says that this refers to "mei m'rivoh," the waters of discord. Even though only Moshe said "Shimu noh hamorim" (Bmidbar 20:10), Aharon and Miriam were also held responsible even though they did nothing. I have difficulty understanding this, as Miriam died before the incident of "mei m'rivoh." How is the mention of this incident a praise for the tribe of Levi?
2)Ch. 33, v. 9: "Ho'omeir l'oviv u'l'imo lo r'isiv v'es echov lo hikir v'es bonov lo yodo" Rashi (Sifri and Yalkut Shimoni remez #955) says that when the bnei Yisroel sinned with the golden calf Moshe announced "Mi laShem eiloy" (Shmos 32:26). The complete tribe of Levi assembled and Moshe told them to kill the sinners even if they were the person's own father, meaning his mother's father (one calls his grandfather "father"), his maternal brothers, and his daughter's sons (one calls his grandchild his child). Rashi adds that it impossible to explain "father" literally, or "brothers" as paternal brothers, nor "sons" literally, since the sinners would then be members of the tribe of Levi and this cannot be since the same verse says "Va'yei'osfu eilov KOL bnei Levi," that not even one person of the tribe of Levi sinned.
Why doesn't Rashi point this out earlier, in parshas Ki Siso on the words "v'hirgu ish es ochiv" (32:27)?
3)Ch. 33, v. 19: "V'liZvulun omar smach Zvulun" And to Zvulun he said rejoice Zvulun Rashi explains the repetition of the noun of direct address by Zvulun, as well as by Gad, Don, Naftoli, and Osher. They were the weakest of the tribes and this repetition of their names gave them vigour. This seems most puzzling. Rashi on the next verse d.h. "k'lovi" states that only "giborim" can live at the border, and that is why Gad had a border allotment. Rashi on Dvorim 3:18 d.h. "lifnei" clearly states that the tribes of Reuvein and Gad were the strongest and they were at the head of the army. Mosaf Rashi d.h. "v'toraf" (verse 20) also states that the people of Gad were "giborim."
4) Ch. 33, v. 20: "V'toraf zro'a AF kodkode" When Gad slew the enemy with his sword, he not only decapitated him, but also severed the enemy's arm in one swing of his sword. Why doesn't the verse simply say "kodkode uzroa" leaving out the word AF and mention "kodkode" first, as one goes after the enemy's head?
5) Ch. 33, v. 29: "Vaasher cherev gaavo'secho" Do the bnei Yisroel pride themselves with the power of the sword? Is this not the vocation of Eisov, as per Breishis 27:40, "V'al char'b'cho sichyeh?"
Important Numbers
