Musar su Esodo 29:7

Pinchas was innocent (of murder), his soul did not perish. He was restored to physical life through the transfer of the souls of Nadav and Avihu. The word נא alludes to this since it is made up of the first letters in the name נדב and אביהו respectively. This stratagem of G–d is what is referrred to in Job when both the "innocent," נקי, and "the upright," ישרים are described as surviving. This is also why Pinchas is usually described in the Torah and the Book of Joshua as not only the son of Elazar, but as בן אהרון, to indicate that his soul was connected to the soul of the High Priest whose priesthood was confirmed by שמן המשחה, "the holy oil of anointing" (Exodus 29,7). The Torah also mentions Nadav and Avihu as having been the sons of Aaron on repeated occasions (Numbers 3,4; 26,61) after they had been reported as having died. Mentioning their names does not seem to contribute anything in the context of what the Torah then discusses. The reason must be that their souls were absorbed by Pinchas, that their deaths were not absolute. At first glance these comments of the Zohar appear contradictory to the commonly held opinion that the priesthood was conferred on Pinchas (25,13) only as a reward for his fearless loyalty to G–d in risking his life by executing Zimri the prince of the tribe of Shimon. Actually, Pinchas's elevation to the priesthood was not merely a reward for his conduct, but by his absorbing the souls of Nadav and Avihu whose priesthood had been something conferred upon them by the holy oil of anointing, Pinchas became a priest בעצם, i.e. in essence. The priesthood was not just an attribute of his, such as when it is conferred upon a person through heredity. In order to convey this to us the Torah, when describing Pinchas's elevation to the priesthood, says: "והיתה לו," not as we would have expected: "ותהי לו." The meaning of the former is: "he remained," whereas the meaning of the latter is: "he became."