Comentario citado sobre Números 17:13

Another interpretation: son of Yaqeh — a son of peoples' obedience (yiqhat 'amim). For regarding David it was said of his son, Shlomo, son of Yaqeh, and Qohelet, and Agur — that is, the saying of the man to Itiel — about the matter of women and horses (Deuteronomy 17:16-17), as he said: "I will increase, but my heart will not stray, and I am capable,"¹Punning on the names Itiel = God is with me, and Ukhal = I am capable which was foolish. Itiel repented after that and said, "I acted as one who had not learned wisdom nor known heavenly knowledge." And Qohelet sought knowledge in judgment to acquit and convict without witnesses, but the Torah says only with witnesses. And about this it is said Qohelet sought (Eccl. 12:10) — i.e. that he be answered from heaven, but it was not so. Or the verse says upright words of truth (ibid.) for the Torah: every word of God is forged, do not add etc. (Prov. 30:5-6). "But I did not ask the right thing, for I asked what was not mine to ask." What was he compared to Moses who went up to heaven and went down (Prov. 30:4), or Aaron who gathered the winds (ibid.), as it is said, and he stood between the living and the dead (Num. 17:13), or Elijah who bound the water with a cloak, or Joshua who established all the earth's ceasings — Sun be still in Gibeon (Joshua 10:12)!? What is his name — for their sons did not reach their name and their knowledge, even I, as I am one of them! and now I ask two things of you.

Because the tribes disparaged him. For if not so, surely the Torah had previously written (25:7) “Pinchas the son of Elozor [and grand-] son of Aharon the kohein,” so why is it written [again] here. Rather, one must say that it was in order to trace his lineage. And if so, one can ask: Why does the Torah trace his lineage [again], given that it had already traced his lineage to Aharon the kohein above, at the end of Parshas Balak regarding this very action? For it is written (ibid.), “When he saw this, Pinchas the son of Elozor [and grand]son of Aharon the kohein, he rose up…”! Rashi answers that it was because the tribes disparaged him that Scripture needed to trace his lineage again, stating that he was the grandson of Aharon. Another answer as to why his lineage was traced to Aharon is as follows: Just as Aharon stopped a plague from among Yisroel when he took the firepans (Bamidbar 17:13), so too Pinchas stopped a plague from among Yisroel by killing a man from Yisroel. Therefore his lineage is traced to Aharon. Consequently, Rashi raises the difficulty that this answer is not relevant here [and answers as he does].

When the Torah here reports Aaron as ויעמוד בין המתים ובין החיים, “standing between the dead and between the living” (verse 13), the additional word ובין is very crucial. Had the Torah only written בין המתים והחיים, this would have indicated that the “dead” were in front of him whereas no living people were amongst that group. All the living were only behind Aaron. Now that the Torah added the word ובין this indicates that amongst the people in front and behind Aaron there were both living and dead. Aaron was truly in “the middle.” This is the meaning of the incense arresting the plague, i.e. that the effect of the incense was that the situation remained as it was; no additional people died. Any of the living who had been among the dead, surrounded by them did not die as a result.
We learn from this verse that originally, before Aaron intervened with his incense, the destructive angel חמה had wreaked death without exception whenever he had struck a person. He was killing the living and uprooting the dead [depriving them of their share in the hereafter. Ed.] Now, even the dead that were found among the living were no longer subject to having their hereafter denied them.