Comentario citado sobre Deuteronómio 33:9

WHOM THOU DIDST PROVE ‘B’MASSAH’ — “that You tested him by trial.¹⁶⁶The word massah is thus not a name of a place (Exodus 17:7), but “test, trial.” This is Ibn Ezra’s interpretation. Ramban will explain that the word is the name of a place. And the purport thereof is that Levi was scrupulous in whatever You tried him with, and no reproach could be found in him except [for the affair at] the waters of Meribah, for which You have already punished him [by depriving Moses and Aaron of the right to enter the Land]. He made the calf,¹⁶⁷In our version of Ibn Ezra the text reads: “This also strengthens my interpretation in the matter of the calf etc.” In other words had the calf been intended for true idol-worship, Moses would have added here the affair of the calf, too. however, [on the wrong assumption that it was] for the glory of G-d [and therefore, because it was a mistake rather than an intentional sin, Moses did not mention it here].” This is the language of Rabbi Abraham ibn Ezra. And in the Sifre it is stated:¹⁶⁸Sifre, Brachah 349. “Whom Thou didst prove ‘b’massah’ — You tested him many times and he was found perfect in all trials. With whom Thou didst strive at the waters of Meribah. Unfounded charges were turned against him [Aaron] at the waters of Meribah. If Moses said, Hear now, ye rebels¹⁶⁹Numbers 20:10. [for which he was punished], what did Aaron and Miriam do?”
In line with the plain meaning of Scripture, it seems to me that the correct interpretation is that b’massah simply refers to the place where the people tested G-d, in Rephidim [which was subsequently renamed Massah u’Meribah].¹⁷⁰Exodus 17:7. The verse [here] states: “Your Thummim and your Urim¹⁷¹See ibid., 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (ibid.). will forever be with your holy ones, with his seed after him, whom Thou didst prove at Massah when the children of Israel sinned and tested G-d concerning water.¹⁷²See ibid., 17:2. And he [the tribe of Levi] was not among the company of them that gathered themselves against the Eternal¹⁷³Numbers 27:3. because he believed in G-d and in His word that He will bring them forth water out of the rock of flint.¹⁷⁴Deuteronomy 8:15. On the second occasion You strove with him and punished him [by decreeing that Moses and Aaron would die in the wilderness] at the waters of ‘Meribah’ [i.e., ‘the quarrelling’] of Israel, for it was on account of their [Israel’s] striving that the punishment came and not that he [Aaron] trespassed against G-d — for he believed from the start, as well, that it is You who turned the rock into a pool of water, [the flint into a fountain of waters].¹⁷⁵Psalms 114:8. Surely [Aaron believed] this [second time at Kadesh] after already having seen it [at Rephidim].” Moses thus intimates that that sin was the fault of the people, for, because of their strife, Moses and Aaron thought that they were required to act the way they did, since the Divine Glory might have departed as an outcome of their punishment, this being what is stated, They angered Him also at the waters of Meribah, and it went ill with Moses because of them.¹⁷⁶Ibid., 106:32.
And the meaning of ‘t’riveihu’ (with whom Thou didst strive) is similar to the expression ‘rivah’ (strive), O Eternal, with them that strive with me,¹⁷⁷Ibid., 35:1. the verse here meaning: “You have paid him [i.e., Aaron] the consequence of the strife which the children of Israel strove with the Eternal.¹⁷⁸Numbers 20:13. It is possible that its meaning is as the Rabbi said in the Sifre [quoted above]¹⁶⁸Sifre, Brachah 349. that these are references to s’kufim, that is, unfounded charges. He alludes to the insignificance of the sin and the severity of the punishment, similar to, through them that are nigh unto Me I will be sanctified.¹⁷⁹Leviticus 10:3. Such also is the opinion of Onkelos who rendered the text here: “Whom You tested with trials and he was [found to be] perfect,” the trials being the strife of the children of Israel and their testing of the Eternal. However, since he was found perfect the first time [at Rephidim], surely he believed in the word of G-d on the second occasion. You tried his heart at the waters of Meribah — and foundest his heart faithful before Thee,¹⁸⁰Nehemiah 9:8. for “it is revealed and known before the throne of Thy Glory”¹⁸¹Berachoth 60b. that he [Aaron] believes in You and in Your word. But the punishment came upon him because of Israel, as I have explained on the verse, Also the Eternal was angry with me for your sakes.¹⁸²Above, 1:37.
Now Moses spoke first of the priests, for he said to the tribe of Levi that the Urim and Thummim¹⁷¹See ibid., 28:30 (Vol. II, pp. 480-483). This is a reference to the High Priesthood, for it was the High Priest who wore the breastplate in which were the Urim and Thummim (ibid.). will be to his holy one [the High Priest] from among them. Afterwards he said of the whole tribe that He tested them in the affair of the calf, in Egypt,¹⁸³“For they have observed Thy word (Verse 9) in Egypt” (Sifre, Brachah 350). and in the wilderness¹⁸⁴“And keep Thy covenant (Verse 9) in the wilderness. Another interpretation: For they have observed Thy word in Egypt. And keep Thy covenant in the affair of the spies” (Sifre, Brachah 350). — and, therefore, they shall teach His ordinances to Jacob.¹⁸⁵Verse 10. Such also is the opinion of Onkelos who rendered the verse:¹⁸⁵Verse 10. “These [men] are fit to teach your laws etc.” Or it may be that he speaks of them [the Levites] with reference to the future, as explained by Rabbi Abraham ibn Ezra. The expression they shall teach Jacob Thine ordinances refers to all of the Levites, and they shall put incense¹⁸⁵Verse 10. relates to the priests of that tribe.

Zevulun will settle. See Rashi. Zevulun’s blessing precedes that of Yissachar both here and Devarim (33:18) because Torah study is impossible unless someone provides the scholars with their basic needs. For the same reason the study is accredited to scholar and supporter alike.

מבן חדש ומעלה תפקדם. Diese Zählung der Leviten vom frühesten Kindesalter ל מבן חדש ומעלה, sobald die die Lebensfähigkeit bekundende Periode zurückgelegt ist, dürfte beweisen, daß ihre Levitenbestimmung über das Äußere des ihnen hier angewiesenen Dienstes am Heiligtum weit hinausgehe und dieser Dienst, die Wacht und Hut des Heiligtums während der Lagerrast und der Wanderung, sich nur als Konsequenz und zugleich als konkreter Ausdruck ihrer allgemeinen Bestimmung darstellt. Werden sie doch für den wirklichen Eintritt in diesen Dienst (Kap. 4) noch besonders und zwar erst vom dreißigsten Jahre aufwärts gezählt. Es muss somit die Zählung vom Kindesalter an eine über diesen Dienst, und insbesondere über das bloße Äußere desselben, hinausgehende Bestimmung im Auge haben, für welche vielleicht auch ein früheres Alter befähigt, die aber jedenfalls die ganze Erziehung des jungen Menschen schon vom Kindes- und Knabenalter an beansprucht. In der Tat soll ja auch der Stamm Levi nicht nur Hüter und Wächter der in Holz und Gold, in Byssus und Purpur dargestellten Wohnung des Gesetzeszeugnisses, sondern Wahrer und Wächter, Lehrer und Schirmer des Gesetzes selber und seiner Erfüllung, somit Förderer der Verwirklichung dessen im Leben des Volkes sein, was die ihrer konkreten Hut überantwortete Wohnung des Gesetzes als Gesamtaufgabe des Volkes bedeutet (siehe den Moschesegen über Levi Wajikra 33, 9 — 11). Dieser allgemeinen Levitenbestimmung gehört das Levitenkind vom ersten Monat an, und muss vom ersten Erwachen zu ihr erzogen werden.