ציטירנדיקער פּירוש אויף במדבר 17:3

If they sold...: One elevates in sanctity and does not downgrade."one elevates in sanctity" as it is written: "Moses set up the Tabernacle" (Shemot 40:18) - Bezalel made it and Moses who was greater than he set it up. "...and doesn't downgrade" as it is written: "...the firepans of those who sinned at the cost of their lives and let them be made into hammered sheets as plating for the altar - for once they have been used for offering to the Lord, the have become sacred..." (Bemidbar 17:3). Because they were sanctified they (remained) sanctified.

SPEAK UNTO ELEAZAR THE SON OF AARON THE PRIEST, THAT HE TAKE UP THE CENSERS OUT OF THE BURNING, AND SCATTER THOU THE FIRE YONDER; FOR THEY ARE BECOME HOLY. “The censers [have become holy]. And it is prohibited to have any benefit from them, since they had already made them ‘vessels of service.’” This is Rashi’s language. But I do not know the reason for this prohibition, since it was “strange incense” [which was not part of the daily commandment] that they offered, and if a non-priest makes a vessel of service in order to bring an offering in it outside [the prescribed place in the Tabernacle or Sanctuary], that vessel does not become sanctified! However, it is possible to say that since they did so at the command of Moses, the vessels did become holy, because they dedicated them to G-d, thinking that He would answer them through the [Heavenly] fire and that these censers would remain forever in the Tent of Meeting as [sacred] vessels of service. The correct interpretation, [however,], appears to me to be that Scripture is saying, Because they were offered before the Eternal, therefore they are hallowed, and they shall be for a sign unto the children of Israel,¹⁶⁹Verse 3. meaning: “I [the Eternal],¹⁶⁹Verse 3. have sanctified them [so that they may not be used], from the moment that they were offered before Me, in order that they shall be a sign unto the children of Israel.”

V. 3. פחי הזהב. Die Bedeutung von פחים hier und Bamidbar 17, 3 als dünn geschlagene Metallbleche ist wohl unzweifelhaft. Schwierig ist die Ableitung und die Bedeutungsgemeinschaft mit פח: Schlinge, Falle. Die Wurzel scheint פחה, lautverwandt mit פהה, der Wurzel von פֶה: Mund, und פה: hier zu sein. Von פֶה und ist die gemeinschaftliche Grundbedeutung: zur Aufnahme eines Gegenstandes sich öffnen פה oder dazu offenstehen. Unmittelbar verwandt damit wäre פח (von פחה) als: Falle. Allein der Übergang zu פח: dünn geschlagenes Metall bleibt schwierig. Vielleicht ist die durch Schlagen gewonnene Ausdehnung eines Metallstückes als räumliche Erweiterung, d. i.: Öffnen anzusehen. — וירקעו וגו׳ וקצץ, ebenso früher: ויעש — ויעשו את בגדי את האפד und so im folgenden, ist wohl überall entweder das begrifflich Bedeutsamere oder das technisch Schwierigere im Singular unmittelbar Bezalel zugeschrieben.

רב לכם בני לוי means, “It is a great (an important) thing that I have told you, ye sons of Levi”). But were they not fools in that although he so sternly warned them they nevertheless undertook to offer! They, however, sinned against their own souls (i.e., they were regardless of their lives) as it is said, (17:3) “the censers of these sinners against their souls”. — But Korah who certainly was a clever (lit., open-eyed) man, what reason had he to commit this folly? His mind’s eye misled him. He saw by prophetic vision a line of great men (more lit., a great chain) descending from him, amongst them the prophet Samuel who was equal in importance to Moses and Aaron together (cf. Psalms 99:6: משה ואהרן בכהניו ושמואל בקראי שמו), and he said to himself, “On his account I shall escape the punishment”. And he further saw twenty-four Mishmars (shifts of Levites who formed the Temple Choir) arising among his grand-children, all of them prophesying by the Holy Spirit, — as it is said, (I Chronicles 25:5) “All these (prominent musicians) were sons of Heiman” (Heiman was a descendant of Korah; cf. I Chronicles 6:18—23). — He said, “Is it possible that all this dignity is to arise from me and I shall remain silent (be myself of no importance)?” On this account he joined the others in order to attain to that prerogative, because he had indeed heard from the mouth of Moses that all else of them would perish and one would escape: "He whom the Lord will choose will be holy". He mistakenly applied this to himself. But he had not seen correctly, for his sons repented of their rebellious attitude and therefore did not die at that time (cf. Numbers 26:11), and it was from them that Samuel and the Levitical singers were descended. Moses, however, foresaw this. (Midrash Tanchuma, Korach 5).