וידבר אלהים אל משה. G–d spoke harshly with Moses because Moses had been adamant in saying to G–d: "Why have You caused things to get worse for this people and why have You sent me?" Moses was guilty of questioning the ways of G–d, and that was why G–d expressed regret at the passing of the patriarchs who had never been guilty of questioning His ways. Rashi explained all this at length. We therefore have to learn from this to be extremely careful not to question G–d, whether it is when He confers benefits or when He appears to afflict us. G–d is the true צדיק. Sometimes we think that what happens to us is bad; G–d however, knows that it is all for our good even if we fail to recognise this at the time.

ונתתי אותה לכם מורשה. The expression מורשה instead of ירושה, inheritance, is puzzling. The people addressed were after all those slated to inherit the land, not the ones slated to pass it on to their children. We must understand the verse as do our sages who have told us that this particular inheritance is of a different nature than all other inheritances. Under normal circumstances the living inherit from the dead. In this instance the dead inherited from the living. Rashi explained this procedure on Numbers 26,55. As a result, the land returned to the generation that had left Egypt as a מורשה, since the people who died in Egypt died on behalf of the land, though they did not merit coming to the land of Israel. Consequently we may view those that left Egypt as inheriting it from their deceased parents. It was therefore a מורשה, something that had been transferred to them by their parents. It is part of G–d's practice to display grace to those who find themselves in pain.

וידבר ה' אל משה ואל אהרן ויצום אל בני ישראל. Rashi comments that G–d commanded them to lead the people by displaying even-temperedness and tolerance. We must learn from this that any leader must suffer the burden of governing the people of Israel, not become angry with them or harass them. A leader of the Jewish nation must relate to them like an ox to his yoke. When he does that he will be amply rewarded by our Lord in Heaven.

אלה ראשי בית אבותם בני ראובן וגו' ובני שמעון וגו' ואלה שמות בני לוי. It is difficult to understand why the word שמות, names, is used in connection with the descendants of Levi and not with the descendants of the other tribes mentioned.

The reason is that the whole tribe of Levi did not share the exile experience properly, because it did not have to perform slave labour. The tribe wished to demonstrate its empathy with the rest of the tribes who were suffering, and they did this by way of the names they gave to their children. For instance, the name גרשון alluded to the fact that they considered themselves as aliens in a land which was not theirs. The name קהת is symbolic of קהות שניהם, that their teeth were on edge in frustration. The name מררי, alluded to the bitterness experienced by their brethren, as we know from Exodus 1,14.

This is the meaning of "These are the names of the sons of Levi." This verse teaches us to always share in the troubles of the community even if one has been spared such trouble personally. This is the message G–d conveyed here to Moses. אהיה אשר אהיה . When G–d had said this originally, the meaning was that He would be with us in our troubles, every time.

When Moses suggested that it would be counterproductive to introduce this dimension of G–d to the people at this stage, G–d agreed and told Moses to use the word אהיה only once to describe a hitherto unknown dimension of G–d. This does not mean that G–d reversed Himself, and that we could not expect Him to display empathy for us every time we are in difficulties. It simply means that this dimension of G–d was revealed only to Moses at that time and not to the people (based on Shemot Rabbah).

ויקח אהרן את אלישבע בת עמינדב אחות נחשון. The additional words "sister of Nachshon," prompted the Talmud in Baba Batra 110 to comment that before marrying a girl one should check out her brother's moral character.

כצאתי את העיר אפרוש את כפי. Moses did not pray inside the capital of Egypt since the city was filled with idols. This teaches the Jewish traveller who on occasion is forced to use inns and hotels owned by pagans which may prominently display icons or pigs, etc., to be careful to choose only locations that are free from these when he says his prayers. On occasion it may be preferable to pray en route rather than in such surroundings.