Numbers 17:25

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.

And the Lord said to Mosheh, Take back the rod of Aharon, before the testimony, to be kept for a sign for the rebellious children, that their murmurings may cease from before Me, lest they die.

PUT BACK THE ROD OF AARON BEFORE THE TESTIMONY, TO BE KEPT THERE, FOR A TOKEN. “As a reminder that I have chosen Aaron to be the priest, so that they should no longer murmur about the [right to the] priesthood.” This is Rashi’s language. But this rod was only a sign that the tribe of Levi was chosen from the rest of the tribes, but did not [serve as a sign] that Aaron should have the priesthood [since the people did not dispute his right to it ever since the Heavenly fire had descended on the eighth day of the installation of the priests and consumed Aaron’s offerings, as explained above]. The correct interpretation is that [the expression] to be kept there, for a token means [that the budding of the rod of the house of Levi was to serve as a reminder to Israel that G-d had chosen] the tribe of Levi in exchange for the firstborn. This is because the burning [of Aaron’s offerings by the Heavenly fire] was a sign [that Aaron had been chosen] for the priesthood, and the budding [of the rod was an indication] that the Levites [had been selected for their functions in the Tabernacle], as I have explained. This is the meaning of the expression, and, behold, the rod of Aaron ‘for the house of Levi’ was budded, because it budded for [the benefit of] the whole tribe of Levi, and in their merit [to confirm their appointment to do the holy service]. It is possible that since it became known through the [budding of the] rod that G-d did not desire the service of the firstborn, but preferred that of the Levites, the priesthood [automatically could be given] to Aaron without complaint [on the part of the people], since he was the most honored person in the tribe, being the prince thereof, and it was befitting that he should have the authority of that tribe. But this does not appear to me to be correct, since Gershon was the firstborn of Levi. son of Levi. Hence the budding of the rod could only have served as a reminder that G-d had chosen the tribe of Levi to perform the service rather than the firstborn of all tribes, but it could not have confirmed Aaron’s personal position as High Priest and prince of the tribe, since Gershon was the firstborn, and thereby exercised a claim to it. Therefore we must say that Aaron’s personal right to authority was confirmed by the Heavenly fire which consumed his offerings, as explained above.

לאות לבני מרי, as a sign to forestall similar challenges by future generations to the priesthood and its hereditary transfer from father to son.

ותכל תלונותם, in the future such as when king Uziah arrogated to himself to offer incense in the Temple (Chronicles Ii 26,15). The construction of the word ותכל when we would have expected ותכלה, is parallel to the occasions when the Torah writes צו! as an abbreviated imperative instead of צוה, “tzaveh!”

This was the reminder for all times, a miracle which silenced their complaints forthwith.