Tafsiran yang Mengutip untuk Bilangan 10:5

ועשית לך ארון עץ, “and make a wooden ark for yourself!”. Moses reports that he first made the ark (compare verse 3) and only after that did he carve out the Tablets. He followed this sequence in order to have a “home” ready for the Tablets when he would return with them from the mountain. If he had not first made the ark where would he put the Tablets when he arrived among the people with them? Our sages have a tradition that the “ark” mentioned by Moses in verse 5 was the one that he had made immediately after receiving the instructions to carve out the second set of Tablets. In other words, this was not the same Ark which Betzalel was instructed to make for the Tabernacle in Exodus 25,10 (based on Tanchuma Eikev 10).
The ark which Moses made was strictly temporary in order to have a place for the Tablets to be put pending the instructions to build the Tabernacle and to make a permanent home for the Tablets. The wooden ark made by Moses was the ones the people would take with them when they went to war. The Ark made by Betzalel was removed from the Tabernacle (except during the journeys when the Tabernacle itself was dismantled) only at the express command of G’d when the people marched around Jericho with the priests carrying the Holy Ark in front of them (Joshua 6,12). When, several hundreds of years later, the sons of the High Priest Eli took it upon themselves to take the Holy Ark to war with them against the Philistines, the Ark was captured and the sons of Eli died as a punishment for their high handed action. (Samuel I 4,8 describes that although, initially the Philistines were frightened of the Ark, they fought the Israelites and were victorious, capturing the Ark).
The ark (box) made by Moses contained (initially) both the Tablets and the broken pieces of the original Tablets which Moses had smashed. After Betzalel made the Holy Ark for the Tabernacle the contents of Moses’ ark were transferred to it. This is the meaning of Exodus 25,16: “you will place inside the Ark the testimony which I shall give you.” Even though the Talmud in Baba Batra 14 states: “there was nothing inside the Holy Ark except the two Tablets,” this is not to exclude the broken pieces of the first Tablets, as whenever two restrictive clauses are employed consecutively, the meaning is that something additional is meant, in this case the remnants of the first Tablets. This was after the Temple of Solomon had been built. As long as the Tabernacle of Betzalel functioned as the Temple, the Holy Ark contained the second set of Tablets whereas Moses’ ark contained the broken pieces of the first set of Tablets. (Compare Tosafot Eyruvin 63. Tosafot base themselves on the verse quoted by the Talmud in Baba Batra which appears in Kings I 8,9.)

Die hier folgenden Bestimmungen (Verse 5-8) gelten nach Sota 44 b nur für מלחמת רשות. Es dürfte dies vielleicht bereits in den einleitenden Worten כי תצא למלחמה על איבך liegen. Es ist ein Angriffskrieg, kein Verteidigungskrieg zur Abwehr eines bereits geschehenen Einfalls. Der Feind wird außer Landes aufgesucht, im Gegensatz zu וכי תבאו מלחמה בארצכם על הצר הצרר אתכם (Bamidbar 10, 9; siehe daselbst), und daß nicht der Krieg zur Besitznahme des Landes gemeint sei, ergibt sich schon aus den Bestimmungen (Verse 5-7), die Haus- und Ackerbesitz voraussetzen.

ותצא אש מלפני ה' ותאכל אותם וימותו לפני ה, “Fire came forth from the presence of the Lord and consumed them, and they died in the presence of the Lord.” Seeing that they had sinned by abusing fire, they were punished by fire. The kind of death described here by the words “in the presence of the Lord” means that their body and soul underwent a “surgical” separation, the fire entering their bodies through their nostrils separating soul from body. We must be careful not to understand the verse as saying that their souls were burned, i.e. that they lost their claim to the hereafter. If that were so the words בקרובי אקדש, “by those very close to Me I become sanctified,” which Moses told Aaron in G’d’s name, would not make any sense. Why should the souls of people G’d describes as close to Him be destroyed, burned?
In reference to verse 3 our sages (Tanchuma Shemini 1) quote Moses as saying to his brother Aaron: “I knew all along that the Sanctuary would be sanctified (that someone prominent would die), but I thought it would be either I or you. Now I know that Nadav and Avihu are greater than either you or I, as G’d has chosen them to sanctify His name.” No doubt such statements are not made concerning people who have lost their claim to the hereafter. There cannot be any doubt that their very death was the atonement for their sin, that they were elevated to the celestial regions immediately and that this is the reason the story of their death is repeated in connection with the atonement rites described in Acharey Mot (Leviticus chapter 16).
In the Jerusalem Talmud Yuma 1,1 the question is raised why the death of Nadav and Avihu is mentioned in connection with Yom Kippur, seeing their deaths occurred on the first of Nissan? The answer given is that the (premature) death of the righteous acts as atonement for the people left alive.
Just as it is wrong to understand the “burning” of these sons of Aaron literally as far as their souls are concerned, so it is wrong to understand the word as referring to the burning of their bodies or even their clothing. After all, the Torah writes (verse 5) that “they carried them (out of the Sanctuary) in their tunics.” Each of these sons of Aaron had his individual tunic as we know from Exodus 28,40. The text refers to their death as “burning,” as we know from verse 6 where the Children of Israel as a whole are commanded to weep “for the conflagration which had befallen, which the Lord had ignited.”