Rashi on TanakhNumbers 17

And the fire. In the firepans.

Scatter yonder. To the ground, from the firepans.

For, they were sanctified. The firepans, and may not be used for personal benefit, since they designated them as sacred service utensils.

These sinners with their souls. They became willful sinners with their souls by disputing the Holy One, Blessed is He.

Hammered. Beaten.

Sheets. Hammered sheets. Tendes, “sheets,” in Old French.

To overlay the altar. The copper altar.

They shall be for a sign. A reminder, so that they will say, “These belonged to the ones who disputed the kehunah, and were burned.”

And hammered them. Atendirent, “hammered” in Old French.

So as not to be like Korach. In order not to be like Korach.

As Adonoy spoke to him, through Moshe. Like עָלָיו, “about him.” About Aharon, He spoke to Moshe, [saying] that he and his sons shall be kohanim. Therefore, a stranger should not approach who is not a descendant of Aharon, etc. Similarly, every לִי, לוֹ and לָהֶם next to דִּבּוּר, “speech,” is interpreted as עַל, “about.” According to Midrash, about Korach, what is [the meaning of] בְּיַד משֶׁה, [literally “in the hand of Moshe,”] [why did] Scripture not write “to Moshe”? This alludes that those who dispute the kehunah are stricken with tzora'as, as Moshe was stricken in his hand, as it is said, “when he withdrew it, his hand was stricken with tzora’as — white as snow.” This is why Uziyah was stricken with tzora’as.

And atone for them. This was the secret, the angel of death conveyed to him when he [Moshe] ascended to heaven, that incense holds back the plague, as stated in Maseches Shabbos.

He stood between the dead etc. He grasped the angel and held him against his will. The angel said to him, “Permit me to perform my duty.” He said to him, “Moshe ordered me to stop you.” He said to him, “I represent God, while you represent Moshe.” He said to him, “Moshe says nothing of his own volition, only from the mouth of the Almighty. If you don’t believe me — why the Holy One, Blessed is He, and Moshe are at the entrance to the Tent of Meeting. Come with me and ask.” This is [the meaning of] what is said — Aharon returned to Moshe. Another interpretation: Why with incense? Because the Israelites were grumbling, and vilifying the incense, saying that it was a deadly poison — because of it, Nadav and Avihu died, because of it, two hundred and fifty men were consumed. The Holy One, Blessed is He, said, ‘You will see that it [incense] halts the plague — it is sinfulness, that kills.’

For, [there is] one staff. Although I divided them into two family groups, the kehunah family separately, and the Levite separately, still, they are a single tribe.

And I will abate. Like “the waters abated,” “the king’s rage abated.”

Among their staffs. He placed it in the middle, so that they would not claim that, because he placed it near the Divine Presence, it flowered.

Blossomed. Like the plain interpretation.

Buds. This refers to the budding of the fruit, when the blossoms drop.

And bore ripe almonds. When the fruit was discernible, it was recognized as almonds, as in “the child grew and was weaned.” This term is generally used for fruit of the tree, as in “its buds will become ripening fruit.” Why almonds? This is the fruit which blossoms more quickly than all fruits. One who callenges the kehunah as well, will be punished quickly, as we find with Uzyah, “the tzora’as emanated from his forehead.” Targum [Onkelos] renders, “it clustered almonds” — a sort of almond cluster, bunched together with each other.

To be preserved as symbol. Of remembrance that I chose Aharon to serve as kohein, so that they will never again dispute the kehunah.

So that their complaint will end. Like וּתְכַלֶּה תְלוּנּוֹתָם, ‘their’ complaint will end. This term is a singular, feminine verbal noun, like תְּלוּנָּתָם . murmur-diz, “complaint” in Old French. There is a distinction between תְּלוּנּוֹתָם and תְּלוּנָּתָם . תְּלוּנָּתָם, a single complaint. תְּלוּנּוֹתָם, a singular noun, even when there are many complaints.

Anyone approaching who comes close, etc. We cannot take precautions against this. We are all permitted to enter the courtyard of the Tent of Meeting. And anyone who advances further than his fellows, and enters into the Tent of Meeting, will die.

Have we been consigned to death? Perhaps we have been abandoned to die?