Комментарий о цитате к Бамидбар 11:3

ותאכל אותם וימותו, “it consumed them so that they died (on the spot)”. The punishment fitted the crime. They were killed by heavenly fire as they had diminished the glory of the Lord which is described as being comparable to אש אוכלת “consuming fire.” (Exodus 24,17) Both Nadav and Avihu had been warned on that occasion not to look upon the G-d of Israel, as we know from verse 10 in the above quoted chapter, where the Torah added or hinted that on that joyful occasion G-d did not want to kill the happy mood of the people by punishing those who had transgressed the warning not feast their eyes on what they thought was the true image of G-d. They were warned again in Numbers 11,1 when badmouthing G-d and being killed by heavenly fire.

AND MOSES ROSE UP, AND JOSHUA HIS MINISTER. “I do not know in what capacity Joshua was serving here. But it appears to me that the disciple was accompanying the master as far as the place where the limits of the mountain were marked out, for beyond them Joshua was not permitted to go, and from there Moses went up alone into the mountain of G-d, while Joshua pitched his tent there for the whole of the forty days. Thus we find that when Moses came down from the mountain it is written, And Joshua heard the noise of the people as they shouted,⁵⁵⁷Further, 32:17. from which we learn that Joshua was not with them in the camp” [at the time of the making of the golden calf]. Thus far is Rashi’s language.
In my opinion, Joshua was one of the seventy elders [who were asked to ascend the mountain], for there was nobody more worthy amongst the seventy elders of Israel to approach G-d than he, and when Moses separated from them [to ascend higher], Joshua accompanied his master up to the border [beyond which he was not permitted to go]. Now do not object to my explanation on this point from what the Rabbis have said⁵⁵⁸Tanchuma Beha’alothcha, 16. Rashi in Verse 10 here brings part of the Midrash with reference to Nadab and Abihu. concerning the punishment of these elders at Taberah,⁵⁵⁹Numbers 11:3. The place was called Taberah (which means “burning”) because the Eternal burnt among them — that is, among the most distinguished and prominent ones among them, namely the elders (see Rashi ibid., Verse 1). Now the reason why the elders were singled out for punishment at that time is stated by the Rabbis as follows: Since at the time of the Giving of the Torah they gazed more intently than they were permitted to, behaving as if they were eating and drinking (see here Verse 11), they were liable to death. But since G-d did not wish to disturb the joy caused by the Giving of the Torah, He waited with their punishment till Taberah. — Now on the basis of this Midrash you might think that Joshua, too, was like the elders and unworthy of seeing Divine visions. But, concludes Ramban, this was not the case with Joshua. for they said so concerning all of them except Joshua, for he was indeed worthy to see visions of G-d and to receive prophecy.

By way of allusion, we find that groups of people correspond to these three species, for we find that the wicked, who are drawn after the most earthly portion, are compared to animals, as it is said they are like beasts. This is because they too originate from dust. The righteous are compared to water, whose matter is more refined than that of earth, and they are likened to fish whose primary vitality is in water. And those of intermediate status are compared to birds that fly between heaven and earth, meaning they represent the middle ground between spirituality and physicality, and their substance is composed of both water and earth, as mentioned. It appears that for this reason, fish were given a double blessing: be fruitful and multiply, similar to the way it was mentioned regarding humankind. For birds, only a single blessing was stated — let birds multiply on the earth. But for animals, no blessing was mentioned at all. All of this is self-evident according to our premise and aligns with the words of our Sages (Midrash Aggadah Genesis 1) who said that no blessing was given to domestic and wild animals because of the serpent, etc. Indeed, the evil inclination, whose power comes from the primordial serpent, lies in wait near the group of wicked ones who are compared to beasts and land animals — and it would be better if they decreased rather than multiplied. This will be further explained in Parshat Behaalotecha (11:1), where the mixed multitude [the people of intermediate status] who were among them requested meat and fish — things not of their kind — and they were given bird meat, as like found like.