Комментарий о цитате к Бамидбар 17:5

ויקח אלעזר, “Elazar took;” at first glance this does not appear the proper place for this verse. This verse should have begun with the words: זכרון לבני ישראל, “to be a memorial for the Children of Israel, etc.” Verse 4 was inserted here in order to provide a separation so that we would understand that from the beginning of this whole paragraph until the words: ויהיו לאות לבני ישראל, “so that will be a sign unto the Children of Israel,” Moses was told to speak to Elazar, whereas from verse 5 he was told to speak to Aaron, something which becomes clear at the end of that verse. Proof for this is provided by Sifri on chapter 18,8: וידבר ה' אל אהרן וגו', “the Lord spoke to Aaron, etc.

from the voice of him who called [i.e.,] from the voice of the angels calling. This took place on the day of the earthquake, about which it is stated (Zechariah 14:5): “And you shall flee as you fled on the day of the earthquake in the days of Uzziah.” On the day that Uzziah stood, ready to burn incense in the Temple, the heavens quaked, [attempting] to burn him, as if to say that his punishment should be by burning, as it is said (Num. 16:35): “And it consumed the two hundred and fifty men.” For this reason, Scripture calls them seraphim, for they attempted to burn him. The earth quaked, attempting to swallow him up, thinking that his punishment should be that he be swallowed up like Korah, who contested the priesthood. Thereupon, a heavenly voice emanated and said (ibid. 17: 5), “And there shall not be” another man contesting the priesthood “like Korah” to be swallowed up, “and like his assembly” to be burnt, but, “as the Lord spoke by the hand of Moses,” in the thornbush (Exodus 4:6), “Now bring your hand into your bosom,” and he took it out, stricken with zaraath like snow, here too, the zaraath shone on his forehead.”

He mentions and what He did unto Dathan and A biram,²⁹⁸Verse 6. but did not mention of Korach and his company that a fire came forth from before the Eternal and consumed them, because it is a prohibition of the Torah for a stranger [non-priest] to approach [the Sanctuary] to burn incense,²⁹⁹See Ramban to Numbers 17:5 (Vol. IV, pp. 185-186). such a transgressor being punished in all future generations, as happened also to King Uzziah;³⁰⁰II Chronicles 26:19. therefore he did not enumerate it among the signs in the wilderness.

and will you speak deceitfully for Him? Heb. ולו [usually “to him”]. For His sake will you speak deceitfully? As in (below 33:6), “Behold I am like your mouth for God (לאל),” and like (Deut. 9:28), “to the land that He spoke for them (להם),” for their benefit, and like (Exod. 14:14), “will fight for you (לכם)”; (Jud. 6:31), “Will you contend for the Baal (לבעל)?” (I find it difficult to compare these instances to here [this verse]. Rather, this is analogous to [Num. 17: 5], “through Moses concerning him [לו],” concerning Korah.)

ויהיו לנס AND THEY BECAME A נס — a sign and a reminder in order that no stranger should bring himself near to raise further dispute concerning the priesthood (cf. Numbers 17:5).