“Koraḥ, son of Yitzhar son of Kehat son of Levi, and Datan and Aviram, sons of Eliav, and On, son of Pelet, sons of Reuben, took” (Numbers 16:1). “Koraḥ, son of Yitzhar son of Kehat…” – this is what is written: “A treacherous [nifsha] brother is worse than a fortified city” (Proverbs 18:19). This is Koraḥ, who entered into a dispute with Moses, rebelled, and was stripped of the honor that he had acquired. Nifsha is nothing other than rebellion, just as it says: “The king of Moav rebelled [pasha] against me” (II Kings 3:7). “And strife is like the bolts of a palace [armon]” (Proverbs 18:19) – the earth elevated its bolts1The midrash is explaining that the doors and bolts of the depths of the earth will open and swallow him. due to the iniquity relating to armon,2Armon means palace, and is deemed as referring to God and to Moses. that he entered into a dispute with Moses and with the Omnipresent.
“Took [vayikaḥ]” – vayikaḥ is nothing other than persuading with gentle words, that persuaded all the prominent leaders of Israel, and the Sanhedrin after him [Koraḥ]. In Moses’s regard, it is written: “Moses and Aaron took [vayikaḥ] these men” (Numbers 1:17); and likewise, “take [kaḥ] Aaron, and his sons with him” (Leviticus 8:2); likewise it says: “Take [keḥu] words with you” (Hosea 14:3); and likewise, “the woman was taken [vatukaḥ] to Pharaoh’s palace” (Genesis 12:15). That is, vayikaḥ Koraḥ – he persuaded them with gentle words. “Koraḥ…took” – what led him to enter into a dispute? It was by means of Elitzafan, son of his father’s brother, who became the prince over his family, “the prince of the patrilineal house of the families of the Kehatites was Elitzafan son of Uziel” (Numbers 3:30). Koraḥ said: ‘My father and his brothers were four brothers – “the sons of Kehat: Amram and Yitzhar and Hevron and Uziel” (Exodus 6:18). Amram, the firstborn, his son Aaron merited the High Priesthood, and Moses, kingdom. Who is worthy of taking the second position? Is it not the second, as it is stated: “The sons of Kehat: Amram and Yitzhar”? I am the son of Yitzhar, I was worthy of becoming prince of my family, but he arranged that the son of Uziel, the youngest of my father’s brothers, will be greater than I.3Uziel was the prince of the Kehat family. I will enter into a dispute with him and void everything that he has accomplished.’ That is why, “Koraḥ took.”
“Koraḥ…took” – what is written prior to this matter? “They shall make for themselves a fringe [tzitzit]” (Numbers 15:38). Koraḥ interrupted and said to Moses: ‘A garment that is crafted completely of sky blue wool, would it be exempt from tzitzit?’ He said to him: ‘It is obligated in tzitzit.’ Koraḥ said to him: ‘A garment that is crafted completely of sky blue wool does not exempt itself, but four threads exempt it? A house that is filled with Torah scrolls, would it be exempt from mezuza?’ He said to him: ‘It is obligated in mezuza.’ He said to him: ‘The whole Torah in its entirety, which consists of two hundred and seventy-five paragraphs, does not exempt the house, but one paragraph4Actually there are two paragraphs in the mezuza. that is in the mezuza exempts the house?’ He said to him: ‘You were not commanded these matters, but rather, you are fabricating them from your heart.’ That is what is written: “Koraḥ took.” Vayikaḥ is nothing other than an expression of division, like the matter that is stated: “To what does your heart take you [yikaḥakha]?” (Job 15:12). That is what Moses says to them, as it is stated: “Is it not enough…that the God of Israel has set you apart?” (Numbers 16:9). The Sages said that Koraḥ was an extremely wise man, and among the bearers of the Ark, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them” (Numbers 7:9), and Koraḥ was the son of Yitzhar the son of Kehat. When Moses said: “They shall place on the fringe of the corner a sky blue thread” (Numbers 15:38), he immediately commanded, and they prepared two hundred and fifty sky blue garments, and the two hundred and fifty leaders of the Sanhedrin, who stood against Moses, as it is stated: “They arose before Moses, and two hundred and fifty people from the children of Israel, princes of the congregation, the distinguished of the convocation” (Numbers 16:2), wrapped themselves in them. Koraḥ stood and made a feast for them and they all wrapped themselves in the sky blue garments. Aaron’s sons came to take their gifts, the breast and the thigh.5The meat at the feast was from animals which were sacrificed as peace offerings. The breast and thigh of the peace offering belonged to the priests (Maharzu). They stood and confronted them. They said to them: ‘Who commanded you to take these, was it not Moses? We will not give anything. The Omnipresent did not say so.’ They came and informed Moses. He went to placate them. They, immediately, stood against him to confront him – “before Moses” (Numbers 16:2). “And two hundred and fifty people of the children of Israel” – who were they? They were Elitzur son of Shedeur6He was the prince of the tribe of Reuben, and his counterparts were the princes of the other tribes. The princes also joined the rebellion. and his counterparts – “These men who were designated by name” (Numbers 1:17). Although the verse did not make them public, it provided their distinguishing features, and from the verses, you understand that it is them. To what is this matter analogous? It is to a wellborn person who is found stealing garments from the bathhouse, but the owner of the stolen goods did not want to make him public. He began providing distinguishing features. They said to him: ‘Who stole your garments?’ He said to them: ‘That wellborn person of stature, with fine teeth, black hair, and a fine nose.’ Once he provided his distinguishing features, they knew who he was. Here, too, even though the verse did not identify them, it came and provided their distinguishing features, and you know who they are. It is stated elsewhere: “These are the distinguished of the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. Moses and Aaron took these men who were designated by name [beshemot]” (Numbers 1:16–17). And here it is stated: “Princes of the congregation, distinguished of the convocation, people of renown [shem]. They assembled against Moses and against Aaron” (Numbers 16:2–3).
“Koraḥ took” – he took his garment and went to take counsel from his wife. When the Holy One blessed be He said to Moses: “Take the Levites from among the Israelites and purify them. So shall you do to them, to purify them…and they shall pass a razor over all their flesh” (Numbers 8:6–7), he [Moses] immediately did so to Koraḥ. He [Korah] began circulating among Israel, but they did not recognize him. They said to him: ‘Who did this to you?’ He said to them: ‘Moses did it to me. Moreover, he took me by my arms and my legs, and they waved me, and said: You are hereby pure. He brought his brother Aaron, adorned him like a bride, and seated him in the Tent of Meeting.’ Moses’s enemies immediately began provoking Israel against him, and said: ‘Moses is king, his brother Aaron, High Priest, his sons, deputy High Priests. Teruma is to the priest, tithe,7The Levite is obligated to give one-tenth of the first tithe that he receives to the priest. to the priest, twenty-four gifts, to the priest.’ “They assembled against Moses and against Aaron, and they said to them: You have too much, as the entire congregation, all of them are holy, and the Lord is among them, and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Immediately, “they assembled against Moses.” Immediately, “they said to them.” Rabbi Levi said: At that moment, Koraḥ gathered his congregation and said to them [to Moses and Aaron]: ‘You have increased the burden upon us more than the enslavement in Egypt. It was preferable for us under Egypt than it is under your control.’ They sought to stone him [Moses]. That is why, “Moses heard and he fell on his face” (Numbers 16:4). Moses said to them: ‘It is not kingdom I seek, nor does my brother Aaron [seek] the High Priesthood, as it is stated: “Aaron, what is he that you complain against him?”’ (Numbers 16:11). Moses said [to God]: ‘Master of the universe, is this not what You commanded me: “You, draw near to you Aaron your brother and his sons with him”? (Exodus 28:1). But they are standing against us to kill us.’ “He spoke to Koraḥ and to his entire congregation, saying: Morning, the Lord will disclose who is His, and who is holy and will bring him near to Him, and whom He shall choose, He will bring near to Him” (Numbers 16:5). He said: “Morning, the Lord will disclose who is His” – why is it so?8Why does it say “morning [boker]” and not “in the morning [baboker]”? Rabbi Natan said: The Holy One blessed be He said: ‘If all the magicians of the world gathered and sought to transform morning into evening they would not succeed. Just as I distinguished between light and darkness, so I distinguished Aaron to sanctify him with sanctity of the highest order.’ Immediately, “Moses sent to summon Datan and Aviram, sons of Eliav, and they said: We will not go up” (Numbers 16:12). “We will not go” and “we will not come” are not written here, but rather “we will not go up.” “A fool’s mouth is ruin for him” (Proverbs 18:7); they opened their mouths for punishment, saying that they would die in descent and not in ascent. Just as they said, so they died: “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). Moses said: ‘Since they did not want to go to me, I will come to them. Perhaps they will be ashamed, and reconsider,’ as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). When they saw him, they began to curse and blaspheme, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27). Do people typically emerge sitting, kneeling, or falling? Rather, when they emerged, they were cursing and blaspheming. Emerging and standing are stated here, and emerging and standing are stated regarding Goliath the Philistine, as it is written: “The champion emerged…[The Philistine said: I blasphemed….] The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:4, 10, 16). Just as emerging and standing there was with cursing and blaspheming,9See I Samuel 17:45. here, too, it is with cursing and blaspheming. That is why Moses began and said: “If these die like the death of all people…[God did not send me]” (Numbers 16:29), [and therefore] “the earth opened its mouth” (Numbers 16:32). Come and see how grave is dispute, as anyone who assists in a dispute, the Holy One blessed be He eradicates his memory, as it is written: “Fire emerged from the Lord, and consumed the two hundred and fifty men” (Numbers 16:35). Rabbi Berekhya said: How grave is dispute? The court on High punishes only from twenty years old and above; the earthly court, from thirteen years old and above. In Koraḥ’s dispute, day-old babies were burned and swallowed in the deepest abyss, as it is written: “[Datan and Aviram had come out and they stood at the entrance of their tents] with their wives, and their children, and their infants” (Numbers 16:27), [and it is written:] “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). That is why it is written: “Koraḥ took.”
“Koraḥ, son of Yitzhar son of Kehat son of Levi” – why is it not written: Son of Jacob or son of Israel? That is what the verse said:10When Jacob blessed his children. “Let myself not come in their counsel” (Genesis 49:6) – these are the spies; “let my glory not be associated with their assembly” (Genesis 49:6) – this is Koraḥ. Jacob said before the Holy One blessed be He: ‘Master of the universe, neither regarding the spies, nor in Koraḥ’s dispute, let my name be mentioned with those wicked ones. When should my name be mentioned? When their lineage is recorded and they are standing upon the platform’11They are performing the Levite service in the Temple. – “son of Taḥat, son of Asir, son of Evyasaf, son of Koraḥ, son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:22–23). “And Datan and Aviram” – from here they said: ‘Woe unto the wicked one, woe unto his neighbor,’ as Datan and Aviram were neighbors of Koraḥ, who was situated in the south, as it is written: “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29). The banner of Reuben was adjacent to them, as it is stated: “The banner of the camp of Reuben is to the south” (Numbers 2:10). But the banner of Judah was in the east, and Issachar and Zebulun were with him, as it is stated: “Those encamping at the front, to the east, are the banner of the camp of Judah” (Numbers 2:3). Moses and Aaron were adjacent to them, as it is written: “Those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: Moses, Aaron, and his sons” (Numbers 3:38). Because they were adjacent to the Torah, they merited becoming masters of Torah, as it is written: “Judah, My lawgiver” (Psalms 60:9), and it is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is written: “From Zebulun, those who ply the scribe’s quill” (Judges 5:14). But Datan and Aviram, who were neighbors of a disputant, were stricken with him and were eliminated from the world.
“Koraḥ assembled…against them” (Numbers 16:19) – He said to them: ‘“The entire congregation, all of them are holy” (Numbers 16:3), and all of them heard at Sinai: “I am the Lord your God” (Exodus 20:2), “and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Had you heard it alone, and they had not heard, you could say it, but now, all of them heard. Why do you elevate yourselves?’ Moses was immediately shaken due to the dispute, because this was already their fourth wrongdoing. This is analogous to a king’s son who wronged his father. His dear friend placated him [the king] once, twice, three times. When he committed a fourth wrongdoing, the hands of the king’s dear friend were rendered powerless. He said: ‘How many times can I impose upon the king?’ So it was with Moses. They sinned with the calf – “Moses prayed” (Exodus 32:11). “The people were as complainers” (Numbers 11:1) – “Moses prayed” (Numbers 11:2). Regarding the spies – “Moses said: Egypt will hear…” (Numbers 14:13). Regarding Koraḥ’s dispute, he said: ‘How much can I impose upon the Omnipresent?’ That is why: “Moses heard and he fell on his face” (Numbers 16:4).
“He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’ Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world. Are you able to mix day and night? That is what the verse said initially: “It was evening, it was morning” (Genesis 1:5); “God distinguished between the light and the darkness” (Genesis 1:4) for the use of the world. Just as He distinguished between the light and the darkness for the use of the world, so He distinguished Israel from the nations, as it is stated: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). And so, He distinguished Aaron, as it is stated: “Aaron was set apart to sanctify Him with sanctity of the highest order” (I Chronicles 23:13). If you are able to remove that distinction that He distinguished between light and darkness, you can nullify this.’ That is why he said to them: “Morning, the Lord will disclose who is His, and who is holy, and will bring him near to Him” (Numbers 16:5)– he is already designated – “and whom He shall choose, He will bring near to Him” (Numbers 16:5).
“This you shall do: take for you fire pans, Koraḥ, and all his congregation” (Numbers 16:6). “And place fire in them, and place incense upon them before the Lord tomorrow, and it will be the man whom the Lord will choose, he is the holy one; it is too much for you, sons of Levi” (Numbers 16:7). “This you shall do: take for you fire pans…And place fire in them, and place incense upon them before the Lord tomorrow” – what did he see that led him to say so? He said to them: ‘In the ways of the gentiles, there are many protocols and many priests. Do they all gather together at the same time? But we have only one Lord, one Torah, one protocol, one altar, and one High Priest. You are two hundred and fifty men seeking the High Priesthood. I, too, want that. “Therefore, you and your entire congregation” (Numbers 16:11). “This you shall do: take for you fire pans, Koraḥ, and his entire congregation” – you have the service that is most beloved of all, it is the incense, more beloved than all the offerings. But a deadly poison was placed within it, by means of which Nadav and Avihu were burned.’ That is why he forewarned them: “It will be the man whom the Lord will choose, he is the holy one” (Numbers 16:7).I am telling you, so you will not incur liability. The one among you who will be chosen, will emerge alive, but all of you will be eliminated. “It is too much for you, sons of Levi” – I have told you. Were they not fools, that he forewarned them in this manner, but they accepted the contest upon themselves? They sinned against their souls, as it is stated: “The firepans of these sinners against their souls” (Numbers 17:3). But Koraḥ, who was clever, what did he see that led him to this foolishness? His eye deceived him. He saw a great dynasty emerging from him. Samuel, who is the equivalent of Moses and Aaron, as it is stated: “Moses and Aaron among his priests, and Samuel among those who called His name” (Psalms 99:6). Twenty-four watches emerging from his descendants, all prophesying with the divine spirit, as it is stated: “All of these were sons of Heiman,12“From the sons of the Kehatites: Heiman the singer, son of Yoel, son of Samuel…son of Koraḥ” (I Chronicles 6:18, 22). [the king's seer in matters of God]” (I Chronicles 25:5). He said: ‘Is it possible that all this greatness will emerge from me, and I will be silent?’ But he did not see well. It was because his sons repented, and they emerged from them. But Moses saw. That is why he [Koraḥ] came to participate, based on his presumption regarding what he heard from the mouth of Moses, that all of them would be eliminated, and one would survive: “It will be the man whom the Lord will choose, he is the holy one.”
“Moses said to Koraḥ: Hear now, sons of Levi” (Numbers 16:8). “Is it not enough for you that the God of Israel has distinguished you from the congregation of Israel, to bring you near to Him, to perform the service of the Tabernacle of the Lord, and to stand before the congregation to serve them?” (Numbers 16:9). “Moses said to Koraḥ” – does one who goes to speak to Yosef, say to Shimon: ‘Listen’?13If he is speaking with Koraḥ, why does he say to the sons of Levi: Listen? Some say: He was asking him to reconsider, and saying gentle words before him. When he saw that he did not heed, he [Moses] said: ‘Before others begin participating with him,’ he began to speak to them: “Hear now, sons of Levi” – is the honor that you have insignificant? “Is it not enough for you that the God of Israel has distinguished you…?” “He brought you near, and all your brethren the sons of Levi with you, and you will seek the priesthood as well?” (Numbers 16:10). “Therefore, you and your entire congregation have congregated against the Lord. And Aaron, what is he that you complain against him?” (Numbers 16:11). He returned to [speak to] Koraḥ: “He brought you near, and all your brethren the sons of Levi” – because he was a prominent leader of the tribe, his brethren became ancillary to him. “Therefore, you and your entire congregation have congregated against the Lord” – this dispute is not against us, but rather, against the Holy One blessed be He. This is analogous to a king who had many slaves and wished to render one of them a free man and invest him with a branch.14A symbol of authority. He then appointed him a senior adviser. His counterparts stood against him. People said: ‘Had he, himself, come and taken that prominence for himself, they acted appropriately in standing against him. Now that it is his master who acted on his behalf, anyone who stands against him, is he not standing against his master?’ So, too, Moses said to them: ‘Had my brother Aaron taken the priesthood for himself, you would have acted appropriately when you objected to him. Given that it is the Holy One blessed be He who granted it to him, He, who prominence, might, and kingdom, are His, anyone who stands against Aaron, is he not standing against the Holy One blessed be He?’ That is why it is written: “And Aaron, what is he that you complain against him?” Come and see the piety of Aaron the righteous. When Moses poured the anointing oil on his head, Aaron was shaken and terrified. He said to Moses: ‘My brother, perhaps I was not worthy to be anointed with the sacred oil, and I misused it and incurred liability for karet, as the Holy One blessed be He said: “On a person’s flesh it shall not be smeared”?’ (Exodus 30:32). That is why the verse attested in his regard: “Behold, how good and how pleasant it is for brothers to dwell together in unity. Like fine oil on the head, descending onto the beard, the beard of Aaron…like the dew of Ḥermon” (Psalms133:1–3). The verse juxtaposed the anointing oil to the dew of Hermon. Just as there is no misuse of the dew of Ḥermon, so, there is no misuse of the oil descending onto Aaron. That is why, “have congregated against the Lord.” With all these matters, Moses placated Koraḥ, but you do not find that he responded anything to him. It is because he was clever in his wickedness. He said: ‘If I respond to him, I know that he is exceedingly wise and he will overcome me with his words, and I will perforce submit to him. It is preferable that I do not relate to him.’ When Moses saw that it is to no avail, he took his leave of him.
“Moses sent to summon Datan and Aviram, sons of Eliav and they said: We will not go up” (Numbers 16:12). “Moses sent to summon Datan and Aviram” – they, too, remained in their wickedness and did not bother to answer him. “They said: We will not go up” – the mouths of the wicked ones thwarted them, and a covenant is made with the lips, as they died and descended into the deepest abyss after they descended alive into the abyss. “Is it not enough that you took us up from a land flowing with milk and honey, to kill us in the wilderness? Will you also reign over us?” (Numbers 16:13). “Is it not enough that you took us up…. Will you…reign over us?” On what basis do you elevate yourself over us? What favor have you performed for us? You took us out of Egypt, which is “like the garden of the Lord” (Genesis 13:10), and into the land of Canaan you did not take us. Rather, we are in the wilderness and plague is rampant in our midst. “Yet you did not take us to a land flowing with milk and honey, and give us an inheritance of field and vineyard; will you gouge out the eyes of these men? We will not go up” (Numbers 16:14). “Moses was very incensed, and said to the Lord: Do not turn to their offering; not one donkey did I take from them, nor did I wrong any one of them” (Numbers 16:15). “Will you gouge out the eyes of these men? We will not go up. Moses was very incensed” – why? It is because a person who deliberates with another and argues, and he responds to him, he has satisfaction. But if he does not respond to him, he is aggrieved. “Moses…said to the Lord: Do not turn to their offering” – do not accept them in repentance. The verse should have said: Do not turn to their service. What is “to their offering”? Thus Moses said before the Holy One blessed be He: ‘Master of the universe, I know that these have a portion in that meal offering that they sacrificed, as it is stated: “Besides the daily offering and its meal offering” (Numbers 29:19), and it was of all of Israel that sacrificed. Since these withdrew from your children, do not look to their portion. Let the fire leave it and fail to consume it.’ “Not one donkey did I take from them” – even what was within my right to take, I did not take from them.15The midrash wonders: What is the great virtue of not taking an item that is not his? The way of the world is that a person who acts on behalf of the consecration, takes his wages from the consecration. But when I was descending from Midian to Egypt, it would have been within my rights to take a donkey from them, as I was descending for their purposes, but I did not take.16“Moses took his wife and his sons and mounted them on the donkey and they returned to the land of Egypt” (Exodus 4:20). Likewise, the righteous Samuel said: ‘“Here I am; testify against me before the Lord, and before His anointed: Whose ox did I take? Whose donkey did I take?” (I Samuel 12:3). The ox that I would sacrifice on their behalf as an offering, and ask for mercy upon them, and likewise, to anoint a king over them; it was from my own, as it is stated: “Take a calf with you” (I Samuel 16:2). Likewise it says: “As there is a feast offering today for the people at the private altar” (I Samuel 9:12); I did not take from theirs.’ [Samuel said:] ‘When I would circulate, and see to their judgments and their needs, and I would circulate in all the cities of Israel, as it is stated: “He would go each and every year and make the rounds of Beit El, [Gilgal, and the Mitzpa, and he would judge Israel in all those places]” (I Samuel 7:16). The way of the world is that litigants go to the judge, but I would go and circulate from city to city and from place to place, and the donkey was mine.’ Likewise, Moses said: ‘“When they have a matter, it comes before me and I adjudicate” (Exodus 18:16), but I did not do so, but rather, I went to them. “Nor did I wrong one of them” – I did not find the innocent guilty, nor did I exonerate the guilty.’ “Moses said to Koraḥ: You and your entire congregation, be before the Lord: you, and they, and Aaron, tomorrow” (Numbers 16:16). When Moses saw they were steadfast in their haughtiness, he said to them: “You and your entire congregation…” Koraḥ went that entire night and was misleadingIsrael and saying to them: ‘What, do you think that I am engaged in taking all this prominence for myself? I seek to have this prominence circulate among all of us, as Moses took the kingship for himself, and the High Priesthood, he gave to his brother.’ He would go and cajole each and every tribe in a manner appropriate for them, until they joined him. From where is it derived? It is as it is stated: “Koraḥ assembled the entire congregation” (Numbers 16:19). They all approached, speaking as he did. Immediately, “the Lord spoke to Moses and to Aaron, saying: Separate yourselves from the midst of this congregation [that I may annihilate them in an instant.] They fell on their faces” (Numbers 16:20 –22).
“They fell on their faces, and said: God, God of the spirits of all flesh, shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22). “And said” – They said before Him: ‘Master of the universe, a flesh and blood king against whom a province rebelled, and twenty or thirty of them stood and cursed the king or his emissaries, he sends his legions there and introduces chaos among them and kills the good with the wicked, because he does not identify who among them rebelled and who did not rebel, who honored the king and who cursed [him]. But You, who knows a person’s thoughts and what the heart and the kidneys counsel, You understand the inclinations of Your creations, You know who sinned and who did not sin, who rebelled and who did not rebel, and You know the spirit of each and every one of them.’ That is why it is stated: “God of the spirits of all flesh, shall one man sin…?” The Holy One blessed be He said to them: ‘You have spoken well. I will divulge who has sinned and who has not sinned.’
“The Lord spoke to Moses, saying” (Numbers 16:23) “Speak to the congregation, saying: Withdraw from around the dwellings of Koraḥ, Datan, and Aviram” (Numbers 16:24). “The Lord spoke to Moses, saying…Withdraw from around the dwellings of Koraḥ” – although Moses heard it directly from the Omnipotent, he did not say to them: “Withdraw” until he went and forewarned them, as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). This was to make known the extent of their wickedness as, although he went on foot to them, it is difficult to placate these wicked ones. What did they do? They did not wish to come out on their own to confront him. When Moses saw this, he said: ‘It was incumbent upon me to go this far.’ “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men, and do not touch anything that is theirs, lest you be destroyed for all their sins” (Numbers 16:26). “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men” – our Rabbis taught: Four are characterized as wicked: One who extends his hand toward another to strike him, even though he did not strike him, is characterized as wicked, as it is stated: “He said to the wicked one: Why do you strike your counterpart” (Exodus 2:13). “Did you strike” is not written, but rather, “do you strike [takeh].”17The word takeh is in the future tense. One who borrows but does not pay, as it is stated: “Wicked is one who borrows and does not repay; righteous is one who is gracious and gives” (Psalms 37:21). One who has insolence, and is not ashamed in the presence of one who is greater than he, as it is stated: “The wicked man is insolent before him, but the upright discerns his way” (Proverbs 21:29). And one who is a disputant, as it is stated: “Depart now away from the tents of these wicked men.” Two of them [wicked characteristics] were in Datan and Aviram, insolence and dispute [maḥloket]. Maḥloket: mem – maka [smiting]; ḥet – ḥaron [fury]; lamed – likui [punishment]; kof – kelala [curse]; tav – to’eva [abomination]. Some say, takhlit [end], as it brings extermination to the world. “They withdrew from around the dwelling of Koraḥ, Datan, and Aviram, and Datan and Aviram emerged and stood at the entrance of their tents, with their wives, and their children, and their infants” (Numbers 16:27). “They withdrew from around the dwelling of Koraḥ” – when they saw that Israel had departed from around them, they emerged cursing and blaspheming, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27), and elsewhere it is written: “The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:16).18See above, Bemidbar Rabba 16:4. “Moses said: With this you will know that the Lord has sent me to perform all these actions, as it is not from my heart” (Numbers 16:28). “If these die like the death of all people, and the destiny of all people will be visited upon them, the Lord has not sent Me” (Numbers 16:29). “Moses said: With this you will know that the Lord has sent me…. If these die like the death of all people” – to what is this matter comparable? It is to the patron of a king’s daughter, who had her proof in his possession.19He kept the proof that she had been a virgin before her wedding night – a sheet with blood on it. One of the guests stood and cursed the groomsman and alleged that the king’s daughter had not been a virgin.20On her wedding night. The patron stood and confronted the king: 'If you do not demand that retribution be exacted, and you do not take this one out and put him to death before everyone, I, too, will say that, apparently, the king’s daughter had not been a virgin.’ The king immediately said: ‘It is preferable for me to put this one to death and not have the patron disseminating slander about my daughter.’ So, Koraḥ entered into a dispute with Moses and said: ‘From his heart and at his initiative, Moses said all these matters.’ Moses began and said before the Holy One blessed be He: ‘If these die in their beds in the manner that people die, and the doctors enter and visit them in the manner that all the ill are visited, I, too, will deny and say: “The Lord did not send me” (Numbers 16:29), and I fabricated it in my heart.’ This is one of three prophets who spoke in this style: Elijah, Mikhaihu, and Moses. Elijah said: “God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel, and I am Your servant, and at Your word I performed all these matters. Answer me, Lord, answer me, and this people will know that You, Lord, are God, and it is You who have turned their heart back” (I Kings 18:36–37). ‘If you do not answer my plea, I will say: It is You who turned their hearts back.’ Likewise, Mikhaihu said to Ahab: “If you return in peace” (I Kings 22:28), I, too, say: “The Lord did not speak through me” (I Kings 22:28). “But if the Lord creates a creation, and the ground opens its mouth and swallows them and everything that is theirs, and they descend alive into the abyss, you shall know that these people have scorned the Lord” (Numbers 16:30). Likewise, Moses: “If these die like the death of all people…” The Holy One blessed be He said to Moses: ‘What do you seek?’ He said before Him: ‘Master of the universe, “but if...a creation” – if You created a mouth to the earth, that is excellent; but if not, “the Lord creates [yivra]” – let Him create [yivra] it a mouth now.’ The Holy One blessed be He said to him: “You decide something, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28).
“The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32). “Opened” – Rabbi Yehuda said: At that moment, several mouths were opened in the earth, as it is stated: “[That the earth opened its mouth…] in the midst of all Israel” (Deuteronomy 11:6). Rabbi Neḥemya said: But is it not written: “The earth opened its mouth”? He said to him: How, then, do you realize: “In the midst of all Israel”? It is, rather, that the earth became like a funnel. Wherever one of them was standing, he would roll and come to it. The result is that you realize: “In the midst of all Israel” and you realize: “The earth opened its mouth.” “And all the yekum [that was at their feet]” (Deuteronomy 11:6) – this is the property that stands a person on his feet.21Yekum is expounded as though it was yakim – it causes one to stand. Our Rabbis said: Even if the garments were in the possession of the launderer, they would roll, come, and be swallowed with them. Rabbi Shmuel bar Naḥmani said: Even a needle of theirs that was borrowed [she’ula] in the hands of an Israelite, was also swallowed, as it is stated: “They and everything that was theirs descended alive into the abyss [sheola]” (Numbers 16:33). Why to that extent? It is because he entered into a dispute with the Holy One blessed be He. Nevertheless, in the future, they are destined to ascend. Rabbi Yehuda ben Beteira teaches that they have a portion in the World to Come, as it is stated: “They were lost from the midst of the assembly” (Numbers 16:33).22But not from the World to Come. Regarding David it says: “I have strayed like a lost sheep. Seek Your servant, as I have not forgotten Your mitzvot” (Psalms 119:176). Just as what was lost stated in David’s regard is destined to be sought; here, too, what was lost is destined to be sought. And so, Hannah prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6).
“A treacherous [nifsha] brother is worse than a fortified [oz] city, and strife is like the bars of a palace” (Proverbs 18:19); this is Koraḥ, who betrayed [pasha] the Torah that is strength, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). “And strife is like the bars of a palace” – did he not know that his adversaries were as sturdy as the bar of a palace? These are Moses and Aaron. Just as the bar does not move, the same is true of Moses, as it is stated: “The middle bar inside the planks will extend from end to end” (Exodus 26:28).
Job said: “He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps. He will not become rich, and his wealth will not endure; nothing of his will extend over the earth. He will not turn away from darkness; the flame will dry his shoots, and they will pass away from the breath of his mouth. Let him not trust in futility that misleads, for futility will be his compensation. He will wither before his time, and his treetop will not be green. He will shed his unripe grapes like a vine, and he will cast off his blossoms like an olive tree. For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” (Job 15:28–34). “He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps” – this is Koraḥ, who was a treasurer in Pharaoh’s palace, and had the keys of his treasuries in his possession. The Holy One blessed be He said to him: ‘What benefit do you have? You do not control them, as it is stated: “Houses in which one would not live, which are destined to become heaps [legalim].”’ For whom are they destined? It if for those who are exiled [golim], for Israel who were exiled from Egypt. But Koraḥ, he will not become rich, and his wealth will not endure – even when he dies, it will not endure.23It will not be transferred to his heirs. “Nothing of theirs will extend over the earth. He will not turn away from darkness” – he will never turn away from the darkness.24The darkness of Gehenna. “The flame will dry his shoots [yonakto]” – our Rabbis said: Koraḥ’s wife, when she descended to Gehenna, she extinguished it.25According to this explanation, it is saying that she would never leave there. There is an alternative explanation that she extinguished its fire. She was so wicked that the fire that was designated to burn her was so great that it extinguished the fire of Gehenna. “And they will pass away from the breath of his mouth” – so he will not say: ‘Samuel is destined to emerge from Me and for his sake, I will be spared.’ He [Korah], too, “will pass away from the breath of his mouth. Let him not trust in futility that misleads” – the Holy One blessed be He is shouting at the two hundred and fifty who entered into the dispute along with him: ‘Do not believe, he is mistaken: Do not trust him when he has strayed.’ “It will be concluded before his time” – before his time to die arrives, he will cause himself to die. “He will shed his unripe grapes like a vine” – this is his wife. “He will cast off his blossoms like an olive tree” – these are his children. 26See Psalms 128:3: “Your wife is like a fruitful vine...Your children like olive saplings….” Why? "For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” – “Fire emerged from before the Lord” (Numbers 16:35).
Another matter, it does not say: Koraḥ “disputed,” “assembled,” “spoke,” “commanded,” but rather, “took.” What did he take? He took nothing; rather, his heart took him. The verse said: “To what does your heart take you, and what do your eyes intimate?” (Job 15:12). Rabbi Levi said: Why did Koraḥ enter into a dispute with Moses? He said: ‘I am the son of oil, “son of Yitzhar,” (Numbers 16:1), as it is stated: “[And He will bless…] and your wine [vetiroshekha], and your oil [veyitzharekha], the calves of your herds and the lambs of your flocks, in the land regarding which He took an oath to your forefathers to give to you” (Deuteronomy 7:13). “Vetiroshekha” – this is wine. Veyitzharekha – this is oil. Every liquid into which you place oil, it is on top. Moreover, it is written: “He said: These are the two anointed dignitaries [benei hayitzhar],27Literally, “sons of oil.” who attend the Lord of the entire land” (Zechariah 4:14). Does oil have children? Rather, these are Aaron and David, who were anointed with anointing oil. Aaron took the priesthood, and David, the kingship. I. who am the son of oil, am not anointed, and should become priest and king.’ Immediately, he entered into a dispute with Moses.
“He took” – his heart took him. “For it is not an enemy who disparages me, which I could bear; nor is it one of my foes who promotes himself over me, from whom I could hide” (Psalms 55:13). This is Doeg and Aḥitofel who would disparage me.28David. They were not my enemies, but they disparage me, and do not call me by my name, but rather: “Why did the son of Yishai not come?” (I Samuel 20:27),”; “I saw the son of Yishai” (I Samuel 22:9); “Behold, I saw a son of Yishai” (I Samuel 16:18). That is, “for it is not an enemy who disparages me, which I could bear.” “But it is you, my equal, my guide, my companion” (Psalms 55:14). “My equal, my guide [alufi]” – that he was a person of great stature in Torah.29Alufi is expounded as related to the Aramaic yalif – learn or derive. “My companion [umyuda’i] – he would deliberate with them in matters of halakha.30Umyuda’i is expounded as related to the words vaad and daat – a meeting over matters of knowledge. “We took sweet counsel together” (Psalms 55:15). What is, “we walked in the House of God with feeling [beragesh]”? (Psalms 55:15). It is as we learned: The bull was sacrificed with twenty-four31When a bull of a public offering was sacrificed in the Temple as a burnt offering, twenty-four kohanim participated in the sacrifice. See Yoma 26b. so that the crowd [harogesh] would be animated [margish], as it is stated: “We walked in the House of God beragesh.” “May He bring up death upon them” (Psalms 55:16) – Rabbi Elazar said: There was counsel of heresy within them. To what were they32Doeg and Ahitofel. comparable? It is to a building that is filled with straw. There were holes in the [walls of the] building and straw would enter them. Time passed,33The building was no longer fit for use. and the straw that had been in those holes began coming out. Everyone knew that it had been a building for straw. So, Doeg and Aḥitofel, there were no mitzvot in them at the outset. Even though they become masters of Torah, they were as they had been at the outset. That is, “For evil is in their dwelling place, inside them” (Psalms 55:16). Another matter, it is speaking in Moses’s regard. “For it is not an enemy” – but rather from my family, he will disparage me. “We took sweet counsel together” – Aaron and Koraḥ, the two of them were equal. “We walked in the House of God with feeling” – this one slaughters and brings it near and that one sprinkles the blood. “May He bring up death upon them” – he brought death upon himself. “They and everything that was theirs descended…” (Numbers 16:33).
“It is too much for you, sons of Levi” (Numbers 16:7) – the Holy One blessed be He said to Moses: ‘You struck with a rod and with what you struck, you are stricken. You said: “It is too much for you [rav lakhem].” Tomorrow, you will hear: “Enough for you [rav lakh]”’ (Deuteronomy 3:26).34“Enough for you, do not continue speaking to Me anymore about this matter” – the matter of entering the Land of Israel.
“It was, as he concluded speaking all these words, the ground that was beneath them split” (Numbers 16:31) – to teach you that the Holy One blessed be He causes punishments to develop from any place that He chooses. “They and everything that was theirs descended alive into the abyss, and the earth covered them, and they were lost from the midst of the assembly” (Numbers 16:33). “Alive into the abyss” – some say that they live and endure to this day. “Covered them” – they were eliminated, but not their positions of authority, as others were appointed leaders of thousands and leaders of hundreds. “All Israel that were around them fled due to their sound, as they said: Lest the earth swallow us” (Numbers 16:34). “All Israel…fled due to their sound” – as they were screaming with their voices: ‘Moses our teacher, save us!’ “Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” (Numbers 16:35). “Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” – these were swallowed and those were consumed, and Koraḥ was standing among the consumed, as Moses said: “And you and Aaron, each his firepan” (Numbers 16:17). Koraḥ was stricken more that all of them, as he was consumed and swallowed. Why were two sentences executed upon him? It is because had he been consumed and not swallowed, the swallowed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they are swallowed and he is spared? Had he been swallowed and not consumed, the consumed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they were consumed and he was spared? That is why he was sentenced to two deaths. The fire first blazed before the eyes of the consumed, in whose hands were the firepan and the incense that was in it. The fire folded him into a ball and the fire rolled him until it brought him to the mouth of the earth with the swallowed, as it is stated: “The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32).
“And On son of Pelet” (Numbers 16:1) – why was his name On? It is because all his days were spent in acute mourning.35He regretted his association with Koraḥ and the rest. “Son of Pelet” – a son for whom wonders [pelaot] were performed. Rav said: On ben Pelet, his wife saved him. She said to him: ‘What is in it for you in this dispute? If Aaron is the High Priest, you are a disciple, if Koraḥ is the High Priest, you are a disciple.’ She said to him: ‘I know that the entire assembly is holy, as it is stated in their regard: “The entire congregation, all of them are holy”’ (Numbers 16:3). What did she do? She gave him wine and got him intoxicated and lay him in bed. She sat at the door, she and her daughter, and she unbound her hair. Anyone who came for her husband On would withdraw. Meanwhile, they were swallowed. This is what is written: “The wise among women builds her house” (Proverbs 14:1) – this is On’s wife. “And the foolish will destroy it with her hands” (Proverbs 14:1) – this is Koraḥ’s wife. “They arose before Moses…princes of [nesi’ei] the congregation” (Numbers 16:2) – the outstanding of the congregation.36Nesi’ei is expounded to mean those raised [nisa’im] above the congregarion. “Distinguished of the convocation [mo’ed]” – who know how to intercalate the years and to determine months.37Mo’ed is expounded in the sense of appointed times. “People of renown” – that have great renown in all areas. “Moses heard” (Numbers 16:4) – what did he hear? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: It teaches that they suspected him regarding a married woman, as it is stated: “They were jealous[vaykanu] of Moses in the camp” (Psalms 106:16) – Rabbi Shmuel bar Yitzḥak said that Rav said: It teaches that everyone warned [kinei] his wife concerning Moses.38This is the first step of the sota process, where a husband warns his wife not to enter into isolation with a certain man. “[Moses arose and] went to Datan and Aviram” (Numbers 16:25) – Reish Lakish said: From here is learned that one does not perpetuate a dispute. Rav said: Anyone who perpetuates a dispute is in violation due to: “And he shall not be like Koraḥ and like his congregation” (Numbers 17:5). Rav Asi said: He39Anyone who perpetuates a dispute. is fit to be afflicted with leprosy. Here it is written: “As the Lord spoke to him at the hand of Moses” (Numbers 17:5), and there it is written: “The Lord said to him further: Bring your hand…[and behold, his hand was leprous]” (Exodus 4:6). Rabbi Ḥisda said: Anyone who enters into a dispute with his teacher, it is as though he enters into a dispute with the Divine Presence, as it is stated: “Who agitated against the Lord” (Numbers 26:9).40The verse is referring to Datan and Aviram. Rabbi Yosei bar Rabbi Ḥanina said: Anyone who quarrels with his teacher, it is as though he does so with the Divine Presence, as it is stated: “These are the waters of strife, where the children of Israel quarreled with the Lord” (Numbers 20:13). Rabbi Ḥanina said: Anyone who states a grievance against his teacher, it is as though he states a grievance against the Divine Presence, as it is stated: “Your complaints are not against us, but against the Lord” (Exodus 16:8). Rabbi Abbahu said: Anyone who thinks ill of his teacher, it is as though he thinks ill of the Divine Presence, as it is stated: “The people spoke against God and against Moses: Why did you take us up from Egypt….” (Numbers 21:5). Rava expounded: What is it that is written: “The sun, the moon, stand in their abode [zevula]”? (Habakkuk 3:11).It teaches that the sun and the moon ascended to zevul.41The fourth of the seven heavens. They said before Him: ‘Master of the universe, if you perform justice for the son of Amram, we will emerge; if not, we will not emerge,’ until He shot arrows at them. He said to them: ‘For My honor, you did not protest,42When people worshiped the sun or the moon you did not protest. but for the honor of flesh and blood, you protested?’ Today, until He strikes them, they do not emerge.43The sun and moon do not rise since they are protesting because of God's honor. Rava expounded: What is it that is written: “But if the Lord creates a creation”? (Numbers 16:30). Moses said: ‘Master of the universe, if there is a creation of Gehenna, fine; but if not, let the Lord create it.’ What did he mean? You say to actually create it, but is it not written: “There is nothing new under the sun”? (Ecclesiastes 1:9). Rather, it is to bring the opening [of Gehenna] near. “But Koraḥ’s sons did not die” (Numbers 26:11). It is taught in the name of our Rabbi: A place was fortified for them in Gehenna. Rabba bar bar Ḥana said: One time I was walking along the way, and a certain Arab said to me: ‘Come and I will show you the place of those of Koraḥ who were swallowed.’ I went and I saw two fissures from which smoke was emerging. He took a woollen fleece, soaked it in water, placed it on the tip of his spear and inserted it there. It was singed and fell. He said to me: ‘Listen; what do you hear?’ And I heard that this is what they were saying: ‘Moses and his Torah are truth, and they44They are referring to themselves, having entered into a dispute with Moses. are liars.’ He said to me: ‘Every thirty days, Gehenna returns them here like meat in a cauldron, and they say this: Moses and his Torah are truth.’ But in the future, the Holy One blessed be He is destined to take them out. In their regard, Hannah said: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6).
Mem, nun, tzadi, peh, kaf, the double letters,45These letters are written differently when they appear as the last letter of a word. were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred.46The letter kaf appears twice in lekh lekha. Lamed – 30 + kaf – 20 = 50 x 2 = 100. Mem mem is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16).47The letter mem appears twice in mimenu. An alternative term meaning “than we” could have been employed, but wasn’t. He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik]and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5). “A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim48The Torat Kohanim is a midrash halakha on Leviticus. At the time that this midrash was written, the Torat Kohanim was apparently divided into nine large chapters. – that is fifty. “They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna.49Tannaitic statements which were not incorporated into the Mishna. “Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction.50Numbers 6:24–26. “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer.51The number of members of his household whom Abraham took to recover Lot corresponds to the numerical value of Eliezer: alef – 1 + lamed – 30 + yod –10 + ayin – 70 + zayin – 7 + reish – 200 = 318. “Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him.52Abraham heeded God’s voice for ‘ekev’ years: ayin – 70 + kof – 100 + beit – 2 = 172. He lived a total of one hundred and seventy-five years. He recognized God at age three. HaSatan – three hundred and sixty-four,53Heh – 5 + sin – 300 + tet – 9 + nun – 50 = 364. the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur. Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters.54Alef – 1 + beit – 2 + reish – 200 + heh – 5 + mem – 40 = 248, the number of limbs in a person’s body. “A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah.55Yod is ten and heh is five. And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod56Yehoshua's name, originally, was Hoshea.– may the Lord rescue you [Ya yoshiakha] from the counsel of the spies.57Yehoshua is a portmanteau of ya yoshiakha. The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet,to the eight days [of age] at which he was circumcised; kof,Abraham was one hundred years of age.58When Isaac was born. Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi;59Counting backwards from Benjamin, Levi is the tenth. he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22);60This is the number of people with whom Jacob descended to Egypt. kof – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended.61When Jacob left Canaan to go to Aram. The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada. “Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility62Since humility is not mentioned elsewhere in this portion of the midrash, Matnot Kehuna and Etz Yosef write that it should be erased. – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven,63Yod – 10 + reish – 200 + alef – 1 + tav – 400 = 611. and of Torah is six hundred and eleven.64Tav – 400 + vav – 6 + reish – 200 + heh – 5 = 611. Add fear and Torah to them;65When a gematria is used, sometimes the word or words being discussed are used to add 1 to the gematria. Thus, 611 + Torah + yirat = 613. the result is six hundred and thirteen. Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above66Adjacent to the corner of the garment. and three below, that is six hundred and thirteen.67Tzadi – 90 + yod – 10 + tzadi – 90 + yod – 10 + tav – 400 = 600 + 8 strings + 5 knots = 613. The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21).68The preceding phrase is: “regarding which the Lord has taken an oath to your forefathers.” And "the days of the heavens over the earth" is interpreted as the time that it would take to walk from the earth to the heavens. “[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high[al]” (II Samuel 23:1) – this corresponds to one hundred blessings.69The numerical value of al is 100: Ayin – 70 + lamed – 30 = 100. Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol]70Both al and olare written with an ayin and lamed. of Torah and the yoke of suffering. “Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings?71The Amida. Exclude from there the blessing of the heretics,72This refers to the twelfth blessing in the Amida. that they instituted it in Yavne, and “the offshoot of David”73This refers to the fifteenth blessing of the Amida. that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2).74See Sanhedrin 107a, where David fails the test of Bathsheba. Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person].75With the atbash cypher, the distance of a letter from the beginning of the alphabet is measured, and it is replaced bythe letter that is the same distance from the end of the alphabet. Tet – nun; vav – peh; beit – shin: tov becomes nefesh. Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.” “The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one.76This is the number of days in nine full months, plus the first day of the tenth month. The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks. From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty. One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla.77Ḥet – 8 + lamed – 30 + heh – 5 = 43. The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1).78The following verse begins: “Six days labor shall be performed…” Eleh – thirty-six,79Alef – 1 + lamed – 30 + heh – 5 = 36. devarim – two,80Devarim (matters) is written in the plural. The minimum plural possible is two. hadevarim –three;81Deriving an additional one from the heh prefix. that is forty less one. “Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.” Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer.82Iniquities can refers to people who the court puts to death by mistake. According to that explanation, the midrash here explains that in order to prevent the iniquity of mistakenly killing somebody, for acquittal a majority of one is sufficient, but a majority of two is required for a guilty verdict. It is preferable when convicting that at least a majority of two will prevail, rather than one. “Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam83Alef becomes lamed. The alphabet is divided in two in the middle, with eleven letters in each group. The first letter in the first group – aleph – is replaced by the first letter in the second group – lamed. The second letter – bet – is replaced by mem, etc.cypher is Remala.84The son of Tave’al, mentioned in the verse, is a reference to Pekaḥ ben Remalyahu, king of Israel. “With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years.85Beit – 2 + zayin – 7 + alef – 1 + tav – 400 = 410.
May the name of the King of kings the Holy One blessed be He be blessed, as He created His world with wisdom and understanding, His wonders are unfathomable, and His greatness is unquantifiable, as it is written: “He gathers the water of the sea like a heap, he places the depths in storehouses” (Psalms 33:7). What is “gathers…like a heap”? When the Holy One blessed be He created His world, He said to the angel of the sea: ‘Open your mouth and swallow all the primordial water.’ He said before Him: ‘Master of the universe, it is sufficient for me if I can withstand my own.’ He began to weep. He kicked him and killed him, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed Rahav” (Job 26:12). You find that the name of the angel of the sea is Rahav. What did the Holy One blessed be He do? He crushed it and trampled it and the sea received it, as it is stated: “And tramples upon the heights of the earth” (Amos 4:13). He placed sand for them86The water in the oceans. as doors and a bar, as it is stated: “Who dammed the sea with doors” (Job 38:8). And it is written: “Will you not fear Me – the utterance of the Lord – will you not tremble before Me? For I set the sand as a boundary for the sea” (Jeremiah 5:22). And it is written: “I said: You shall come this far and not continue” (Job 38:11). The sea said to Him: ‘If so, my sweet waters will intermingle with the salty.’ He said to it: ‘No, each and every one has a storehouse of its own,’ as it is stated: “He places the depths in storehouses.” If you say that it is a great wonder why all the water on the sea does not intermingle, the face that the Holy One blessed be He created in people is the size of a span; how many founts are in it, but they do not intermingle with one another. Tears of the eyes are salty, excretions of the ears are fatty, mucous of the nose is foul, while the saliva of the mouth is sweet. Why are the tears of the eyes salty? It is because were a person to weep uninterruptedly over the deceased, he would become immediately blinded. Because they are salty, he stops and does not weep. Why are the excretions of the ear fatty? It is so that when a person hears harsh tidings, were he to grasp it directly in his ear, it would be retained and he would die. Because they are fatty, he takes it in in this one and he lets it out with the other. Why is the mucous of the nose foul? It is so that when a person smells a foul odor, were it not for the fact that the mucous of the nose is foul and stops it, he would immediately die. Why is the saliva of the mouth sweet? It is because sometimes one eats food that is objectionable; if the saliva of his mouth was not sweet, his soul would no longer be restored to him. Moreover, it is because he reads in the Torah, in whose regard it is written: “And sweeter than honey” (Psalms 19:11). That is why the saliva of the mouth is sweet. Can the matters not be inferred a fortiori? If in the size of a span there are several founts, all the more so in the vast sea, in whose regard it is stated: “There is the sea, vast and broad; an innumerable swarm is in it” (Psalms 104:25). It is to teach you that the Holy One blessed be He accomplished His mission in all manners, and did not create anything for naught. At times He accomplishes His mission by means of a frog, at times, by means of a hornet, and at times, by means of a scorpion. Rabbi Ḥanin of Tzipori said: There was an incident involving a certain scorpion who went to perform the mission of the Holy One blessed be He across the Jordan. The Holy One blessed be He appointed for it a certain frog, and it crossed upon it. That scorpion went and stung the person.87That was the scorpion's mission. Likewise, there was an incident involving a certain reaper, who was reaping and gathering in the Beit Tofet valley. When the heat of the day came, he took some of the grass and tied it to his head. A large serpent came upon him, and he arose and killed it. A snake charmer passed by him, he saw that he had killed the serpent. He said to him: ‘Who killed that serpent?’ He said: ‘It was I.’ He saw the grass on his head.88According to Etz Yosef, the grass on his head protected him from the poison of the snake. He said to him: ‘Would you agree to remove the grass that is on your head? Then you can boast that you killed it.’ He did so, approached it, and he did not manage to touch it before he fell apart, limb by limb. Rabbi Yannai was sitting and interpreting verses at the entrance of his city. He saw a snake, trembling, and approaching the city. If one would seek to stop it from here, it would go there, and if one would seek to stop it from there, it would go here. He said: ‘This one is going to perform its mission.’ When it entered the city an outcry emerged in the city: ‘So-and-so son of so-and-so, a snake bit him and he died.’ Rabbi Yitzḥak ben Elazar was strolling on the rocky coast of Caesarea. He found a certain femur cast along the road. He would conceal it from here and would find it from there. He said: ‘It seems to me that this is prepared to fulfill its mission.’ Days later, an emissary of the empire passed, stumbled over it, fell, and died. They investigated after him and found in his hand harsh edicts written against the Jews. There was an incident involving two people who were walking along the road, one sighted and one blind. They sat to eat and extended their hands to the vegetation of the field and ate. The one who had been sighted was blinded, and the one who had been blind became sighted. They did not move from there until the one who had been supported by the other was now supporting him. There was an incident involving one who was going from the Land of Israel to Babylon. While he was eating bread, he saw two birds fighting one another. One of them killed the other. It went and brought grass and placed it on its mouth, and revived it. That person went and took the grass that had fallen from the bird and went to revive the dead with it. When he reached the Promontory of Tyre, he found a lion cast aside and dead. He placed the grass on its mouth and revived it. The lion stood and ate him. They say a parable: Do not do good to the wicked, and evil will not befall you. There was an incident in Siḥin in which a certain blind person entered the water to immerse himself. He happened upon Miriam’s well, immersed himself and was cured. The wicked Titus entered the chamber of the Holy of Holies while he was cursing and blaspheming. He stood and cut the curtain, took a Torah scroll, spread it, brought two prostitutes, and committed a sin with them. He drew his sword and cut the Torah scroll. A miracle was performed and blood began flowing out of it. He began taking credit, saying that he [Titus] had killed Him [God]. He continued exalting himself. When he reached the sea, the sea was gradually growing stormier. He said: ‘The God of these, His strength is only in the sea. If He wishes, let Him climb onto dry land and we will see who prevails.’ The Holy One blessed be He said to him: ‘Wicked one son of a wicked one, a tiny creature, the least significant of all My creatures, I will send against you to eliminate you from the world.’ A gnat entered his nose and he died an unnatural death. Why is it called a lowly creature? It is because it ingests, but does not egest. Sometimes it is by means of a hornet, as it is stated: “I will send the hornet before you” (Exodus 23:28). Our Rabbis said: When the Holy One blessed be He sent the hornet before Israel to kill the Emorites, see what is written in their regard: “I destroyed the Emorite from before them, whose height was like the height of cedars and who was strong as the oaks; I destroyed his fruit from above…” (Amos 2:9). It would enter into his right eye and release its poison, and he would be split in two, fall, and die, as this is the way of the Holy One blessed be He, to accomplish his mission by means of the slightest entities. To all those who exalt themselves over Him, he sent a slight creature to exact retribution from them, to inform you that their might is not genuine. In the future, the Holy One blessed be He is destined to exact retribution from the nations by means of slight entities, as it is stated: “It will be on that day that the Lord will whistle for the fly that is at the edge of the rivers of Egypt and for the bee that is in the land of Assyria” (Isaiah 7:18).
"And Moses spoke to the children of Israel, and all their princes gave him a staff for each prince, a staff for each prince according to their father's houses, twelve staffs, and the staff of Aaron among their staffs (Number 17:21). “It was on the next day, and Moses came into the Tent of the Testimony, and, behold, the staff of Aaron of the house of Levi had blossomed, it had produced a blossom, and had sprouted a bud, and bore almonds” (Numbers 17:23). “And Aaron’s staff” (Numbers 17:21) – some say it is the staff that was in Judah’s hand, as it is stated: “And the staff that is in your hand” (Genesis 38:18). And some say it is the staff that was in Moses’s hand and it blossomed on its own, as it is stated: “And behold, the staff of Aaron… had blossomed.” Some say: Moses took one beam and cut it into twelve planks, and he said to them: ‘All of you take your staffs from one beam.’ Why did Moses do so? “Refraining from a quarrel is honor for a man, and every fool will be exposed” (Proverbs 20:3). It is so they would not say that his staff was moist and blossomed. The Holy One blessed be He decreed regarding the staff, and the ineffable name that appeared on the frontplate [tzitz] was found upon it, as it is stated: “It had produced a blossom, and had sprouted a bud [tzitz]” (Numbers 17:23). It blossomed that night and produced a fruit, “and boree almonds [vayigmol shekedim]” (Numbers 17:23). It repaid [gamal] everyone who had striven [shoked] against the tribe of Levi. Why almonds and not pomegranates and not nuts? It is because Israel was likened to them.89Israel was likened to pomegranates and nuts, and what happened to Aaron’s staff was meant as an admonition for the people of Israel. That staff was in the hand of each and every king until the Temple was destroyed, and it was sequestered. And that staff is destined to be in the hand of the messianic king soon, in our day, as it is stated: “The Lord will send your rod of strength from Zion; rule in the midst of your enemies” (Psalms 110:2).
וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת וגו' (במדבר טז, א), הֲדָא הוּא דִכְתִיב (משלי יח, יט): אָח נִפְשָׁע מִקִּרְיַת עֹז, זֶה קֹרַח שֶׁחָלַק כְּנֶגֶד משֶׁה וּמָרַד וְיָרַד מִן כָּבוֹד שֶׁהָיָה בְּיָדוֹ, וְאֵין נִפְשָׁע אֶלָּא מְרִידָה, כְּמָה דְאַתְּ אָמַר (מלכים ב ג, ז): מֶלֶךְ מוֹאָב פָּשַׁע בִּי. (משלי יח, יט): וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן, שֶׁהֶעֱלֵית הָאָרֶץ בְּרִיחֶיהָ בַּעֲדוֹ אַרְמוֹן שֶׁחָלַק עַל משֶׁה וְעַל הַמָּקוֹם.
“Koraḥ, son of Yitzhar son of Kehat son of Levi, and Datan and Aviram, sons of Eliav, and On, son of Pelet, sons of Reuben, took” (Numbers 16:1).
“Koraḥ, son of Yitzhar son of Kehat…” – this is what is written: “A treacherous [nifsha] brother is worse than a fortified city” (Proverbs 18:19). This is Koraḥ, who entered into a dispute with Moses, rebelled, and was stripped of the honor that he had acquired. Nifsha is nothing other than rebellion, just as it says: “The king of Moav rebelled [pasha] against me” (II Kings 3:7). “And strife is like the bolts of a palace [armon]” (Proverbs 18:19) – the earth elevated its bolts1The midrash is explaining that the doors and bolts of the depths of the earth will open and swallow him. due to the iniquity relating to armon,2Armon means palace, and is deemed as referring to God and to Moses. that he entered into a dispute with Moses and with the Omnipresent.
וַיִּקַּח, אֵין וַיִּקַּח אֶלָּא מְשִׁיכַת הַדְּבָרִים רַכִּים שֶׁנִּמְשְׁכוּ כָּל גְּדוֹלֵי יִשְׂרָאֵל וְהַסַּנְהֶדְּרָאוֹת אַחֲרָיו. בְּמשֶׁה הוּא אוֹמֵר (במדבר א, יז): וַיִּקַּח משֶׁה וְאַהֲרֹן אֵת הָאֲנָשִׁים הָאֵלֶּה. וְכֵן (ויקרא ח, ב): קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ. וְכֵן הוּא אוֹמֵר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים. וְכֵן (בראשית יב, טו): וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה. הֱוֵי: וַיִּקַּח קֹרַח, שֶׁבִּדְבָרִים רַכִּים מָשַׁךְ לִבָּם. וַיִּקַּח קֹרַח, עַל יְדֵי מָה נֶחֱלַק, עַל יְדֵי אֱלִיצָפָן בֶּן אֲחִי אָבִיו שֶׁנַּעֲשָׂה נָשִׂיא עַל מִשְׁפַּחְתּוֹ (במדבר ג, ל): וּנְשִׂיא בֵית אָב לְמִשְׁפְּחֹת הַקְּהָתִי אֱלִיצָפָן בֶּן עֻזִּיאֵל. אָמַר קֹרַח, אַרְבָּעָה אַחִים הָיוּ אֲחֵי אַבָּא (שמות ו, יח): וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל, עַמְרָם הַבְּכוֹר זָכָה אַהֲרֹן בְּנוֹ לִגְדֻלָּה וּמשֶׁה לְמַלְכוּת, מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה לֹא הַשֵּׁנִי, שֶׁנֶּאֱמַר: וּבְנֵי קְהָת עַמְרָם וְיִצְהָר, אֲנִי בְּנוֹ שֶׁל יִצְהָר, הָיִיתִי רָאוּי לִהְיוֹת נָשִׂיא עַל מִשְׁפָּחְתִּי, וְהוּא עָשָׂה בְּנוֹ שֶׁל עֻזִּיאֵל, קָטָן שֶׁל אַחֵי אַבָּא יְהִי גָדוֹל עָלַי, הֲרֵינִי חוֹלֵק עָלָיו וּמְבַטֵּל כָּל מַה שֶּׁנַּעֲשָׂה עַל יָדוֹ, לְכָךְ וַיִּקַּח קֹרַח.
“Took [vayikaḥ]” – vayikaḥ is nothing other than persuading with gentle words, that persuaded all the prominent leaders of Israel, and the Sanhedrin after him [Koraḥ]. In Moses’s regard, it is written: “Moses and Aaron took [vayikaḥ] these men” (Numbers 1:17); and likewise, “take [kaḥ] Aaron, and his sons with him” (Leviticus 8:2); likewise it says: “Take [keḥu] words with you” (Hosea 14:3); and likewise, “the woman was taken [vatukaḥ] to Pharaoh’s palace” (Genesis 12:15). That is, vayikaḥ Koraḥ – he persuaded them with gentle words.
“Koraḥ…took” – what led him to enter into a dispute? It was by means of Elitzafan, son of his father’s brother, who became the prince over his family, “the prince of the patrilineal house of the families of the Kehatites was Elitzafan son of Uziel” (Numbers 3:30). Koraḥ said: ‘My father and his brothers were four brothers – “the sons of Kehat: Amram and Yitzhar and Hevron and Uziel” (Exodus 6:18). Amram, the firstborn, his son Aaron merited the High Priesthood, and Moses, kingdom. Who is worthy of taking the second position? Is it not the second, as it is stated: “The sons of Kehat: Amram and Yitzhar”? I am the son of Yitzhar, I was worthy of becoming prince of my family, but he arranged that the son of Uziel, the youngest of my father’s brothers, will be greater than I.3Uziel was the prince of the Kehat family. I will enter into a dispute with him and void everything that he has accomplished.’ That is why, “Koraḥ took.”
וַיִּקַּח קֹרַח, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (במדבר טו, לח): וְעָשׂוּ לָהֶם צִיצִת, קָפַץ קֹרַח וְאָמַר לְמשֶׁה טַלִּית שֶׁכֻּלָּהּ תְּכֵלֶת מַהוּ שֶׁתְּהֵא פְּטוּרָה מִן הַצִּיצִית, אָמַר לוֹ חַיֶּיבֶת בְּצִיצִית. אָמַר לוֹ קֹרַח טַלִית שֶׁכֻּלָּהּ תְּכֵלֶת אֵין פּוֹטֶרֶת עַצְמָהּ, אַרְבָּעָה חוּטִין פּוֹטְרוֹת אוֹתָהּ. בַּיִת מָלֵא סְפָרִים מַהוּ שֶׁיְהֵא פָּטוּר מִן הַמְּזוּזָה, אָמַר לוֹ חַיָּב בִּמְּזוּזָה, אָמַר לוֹ, כָּל הַתּוֹרָה כֻּלָּה מָאתַיִם וְשִׁבְעִים וְחָמֵשׁ פָּרָשִׁיּוֹת אֵינָהּ פּוֹטֶרֶת אֶת הַבַּיִת, פָּרָשָׁה אַחַת שֶׁבַּמְּזוּזָה פּוֹטֶרֶת אֶת הַבַּיִת, אָמַר לוֹ דְּבָרִים אֵלּוּ לֹא נִצְטַוֵּיתָ עֲלֵיהֶן, וּמִלִּבְּךָ אַתָּה בּוֹדְאָן, הֲדָא הוּא דִכְתִיב: וַיִּקַּח קֹרַח, אֵין וַיִּקַּח אֶלָּא לָשׁוֹן פְּלִיגָא, שֶׁלִּבּוֹ לְקָחוֹ. וְכָעִנְיָן שֶׁנֶּאֱמַר (איוב טו, יב): מַה יִּקָּחֲךָ לִבֶּךָ, הוּא שֶׁמּשֶׁה אוֹמֵר לָהֶם, שֶׁנֶּאֱמַר (במדבר טז, ט): הַמְעַט כִּי הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל. אָמְרוּ חֲכָמִים חָכָם גָּדוֹל הָיָה קֹרַח וּמִטּוֹעֲנֵי הָאָרוֹן, שֶׁנֶּאֱמַר (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם, וְקֹרַח בֶּן יִצְהָר בֶּן קְהָת, וּכְשֶׁאָמַר משֶׁה (במדבר טו, לח): וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת, מִיָּד צִוָּה וְעָשׂוּ מָאתַיִם וַחֲמִשִּׁים טַלִּיתוֹת תְּכֵלֶת וְנִתְעַטְּפוּ בָּהֶן אוֹתָן מָאתַיִם וַחֲמִשִּׁים רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁקָּמוּ עַל משֶׁה, שֶׁנֶּאֱמַר (במדבר טז, ב): וַיָּקֻמוּ לִפְנֵי משֶׁה וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד. עָמַד קֹרַח וְעָשָׂה לָהֶם מִשְׁתֶּה וְנִתְעַטְּפוּ בְּטַלִּיתוֹת שֶׁל תְּכֵלֶת, בָּאוּ בְּנֵי אַהֲרֹן לִטֹּל מַתְּנוֹתֵיהֶם חָזֶה וְשׁוֹק, עָמְדוּ כְּנֶגְדָן, אָמְרוּ לָהֶן מִי צִוָּה אֶתְכֶם לִטֹּל כָּךְ, לֹא משֶׁה, לֹא נִתֵּן כְּלוּם, לֹא דִּבֵּר הַמָּקוֹם כָּךְ. בָּאוּ וְהוֹדִיעוּ אֶת משֶׁה, הָלַךְ לְפַיְסָן, מִיָּד עָמְדוּ כְּנֶגְדוֹ לְקַדְּמוֹ לִפְנֵי משֶׁה. וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם, מִי הֵם, אֱלִיצוּר בֶּן שְׁדֵיאוּר וַחֲבֵרָיו, (במדבר א, יז): הָאֲנָשִׁים הָאֵלֶּה אֲשֶׁר נִקְּבוּ בְּשֵׁמֹת, אַף עַל פִּי שֶׁלֹא פִּרְסְמָן הַכָּתוּב נָתַן סִימָנֵיהֶן, וּמִתּוֹךְ הַמִּקְרָאוֹת אַתְּ מֵבִין אוֹתָם. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְבֶן טוֹבִים שֶׁנִּמְצָא גוֹנֵב כֵּלִים מִבֵּית הַמֶּרְחָץ, וְלֹא הָיָה רוֹצֶה בַּעַל הַגְּנֵבָה לְפַרְסְמוֹ, הִתְחִיל נוֹתֵן סִימָנָיו, אָמְרוּ לוֹ מִי גָנַב כֵּלֶיךָ, אָמַר לָהֶם אוֹתוֹ בֶּן טוֹבִים בַּעַל קוֹמָה וְשִׁנָּיו נָאוֹת וְשַׂעֲרוֹ שָׁחוֹר וְחָטְמוֹ נָאֶה, מִשָּׁנָּתַן סִימָנָיו יָדְעוּ מִי הוּא. אַף כָּאן אַף עַל פִּי שֶׁסְּתָמָן הַכָּתוּב, בָּא וְנָתַן סִימָנֵיהֶן וְאַתָּה יוֹדֵעַ מִי הֵם, נֶאֱמַר לְהַלָּן (במדבר א, טז יז): אֵלֶּה קְרוּאֵי הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם רָאשֵׁי אַלְפֵי יִשְׂרָאֵל הֵם, וַיִּקַּח משֶׁה וְאַהֲרֹן אֵת הָאֲנָשִׁים הָאֵלֶּה אֲשֶׁר נִקְּבוּ בְּשֵׁמֹת, וְנֶאֱמַר כָּאן (במדבר טז, ב ג): נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, וַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן.
“Koraḥ…took” – what is written prior to this matter? “They shall make for themselves a fringe [tzitzit]” (Numbers 15:38). Koraḥ interrupted and said to Moses: ‘A garment that is crafted completely of sky blue wool, would it be exempt from tzitzit?’ He said to him: ‘It is obligated in tzitzit.’ Koraḥ said to him: ‘A garment that is crafted completely of sky blue wool does not exempt itself, but four threads exempt it? A house that is filled with Torah scrolls, would it be exempt from mezuza?’ He said to him: ‘It is obligated in mezuza.’ He said to him: ‘The whole Torah in its entirety, which consists of two hundred and seventy-five paragraphs, does not exempt the house, but one paragraph4Actually there are two paragraphs in the mezuza. that is in the mezuza exempts the house?’ He said to him: ‘You were not commanded these matters, but rather, you are fabricating them from your heart.’ That is what is written: “Koraḥ took.”
Vayikaḥ is nothing other than an expression of division, like the matter that is stated: “To what does your heart take you [yikaḥakha]?” (Job 15:12). That is what Moses says to them, as it is stated: “Is it not enough…that the God of Israel has set you apart?” (Numbers 16:9). The Sages said that Koraḥ was an extremely wise man, and among the bearers of the Ark, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them” (Numbers 7:9), and Koraḥ was the son of Yitzhar the son of Kehat. When Moses said: “They shall place on the fringe of the corner a sky blue thread” (Numbers 15:38), he immediately commanded, and they prepared two hundred and fifty sky blue garments, and the two hundred and fifty leaders of the Sanhedrin, who stood against Moses, as it is stated: “They arose before Moses, and two hundred and fifty people from the children of Israel, princes of the congregation, the distinguished of the convocation” (Numbers 16:2), wrapped themselves in them. Koraḥ stood and made a feast for them and they all wrapped themselves in the sky blue garments. Aaron’s sons came to take their gifts, the breast and the thigh.5The meat at the feast was from animals which were sacrificed as peace offerings. The breast and thigh of the peace offering belonged to the priests (Maharzu). They stood and confronted them. They said to them: ‘Who commanded you to take these, was it not Moses? We will not give anything. The Omnipresent did not say so.’ They came and informed Moses. He went to placate them. They, immediately, stood against him to confront him – “before Moses” (Numbers 16:2).
“And two hundred and fifty people of the children of Israel” – who were they? They were Elitzur son of Shedeur6He was the prince of the tribe of Reuben, and his counterparts were the princes of the other tribes. The princes also joined the rebellion. and his counterparts – “These men who were designated by name” (Numbers 1:17). Although the verse did not make them public, it provided their distinguishing features, and from the verses, you understand that it is them. To what is this matter analogous? It is to a wellborn person who is found stealing garments from the bathhouse, but the owner of the stolen goods did not want to make him public. He began providing distinguishing features. They said to him: ‘Who stole your garments?’ He said to them: ‘That wellborn person of stature, with fine teeth, black hair, and a fine nose.’ Once he provided his distinguishing features, they knew who he was. Here, too, even though the verse did not identify them, it came and provided their distinguishing features, and you know who they are. It is stated elsewhere: “These are the distinguished of the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. Moses and Aaron took these men who were designated by name [beshemot]” (Numbers 1:16–17). And here it is stated: “Princes of the congregation, distinguished of the convocation, people of renown [shem]. They assembled against Moses and against Aaron” (Numbers 16:2–3).
וַיִּקַּח קֹרַח, לָקַח טַלִּיתוֹ וְהָלַךְ לִטֹּל עֵצָה מֵאִשְׁתּוֹ, כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (במדבר ח, ו ז): קַח אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אֹתָם, וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם וגו' וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם, מִיָּד עָשָׂה כֵן לְקֹרַח, הִתְחִיל לַחֲזֹר עַל יִשְׂרָאֵל, לֹא הָיוּ מַכִּירִין אוֹתוֹ, אָמְרוּ לוֹ מִי עָשָׂה לְךָ כָּךְ, אָמַר לָהֶם משֶׁה עָשָׂה בִּי, וְלֹא עוֹד אֶלָּא נְטָלַנִי בְּיָדַי וְרַגְלַי וְהָיוּ מְנִיפִין אוֹתִי וְאוֹמֵר לִי הֲרֵי אַתָּה טָהוֹר, וְהֵבִיא אֶת אַהֲרֹן אָחִיו וְקִשְׁטוֹ כַּכַּלָּה וְהוֹשִׁיבוֹ בְּאֹהֶל מוֹעֵד, מִיָּד הִתְחִילוּ שׂוֹנְאֵי משֶׁה לְהִתְגָּרוֹת בּוֹ אֶת יִשְׂרָאֵל, וְאָמְרוּ משֶׁה מֶלֶךְ, וְאַהֲרֹן אָחִיו כֹּהֵן גָּדוֹל, וּבָנָיו סְגָנֵי כְּהֻנָּה, תְּרוּמָה לַכֹּהֵן, מַעֲשֵׂר לַכֹּהֵן, עֶשְׂרִים וְאַרְבַּע מַתָּנוֹת לַכֹּהֵן, מִיָּד (במדבר טז, ג): וַיִּקָּהֲלוּ עַל משֶׁה, מִיָּד (במדבר טז, ג): וַיֹּאמְרוּ אֲלֵהֶם. אָמַר רַבִּי לֵוִי בְּאוֹתָהּ שָׁעָה כִּנֵּס קֹרַח עֲדָתוֹ, וְאָמַר לָהֶם הִרְבֵּיתֶם עָלֵינוּ מַשֹּׂוֹי יוֹתֵר מִשִּׁעְבּוּד מִצְרַיִם, טוֹב לָנוּ תַּחַת מִצְרַיִם מִתַּחַת יֶדְכֶם, וּבִקְּשׁוּ לְסָקְלוֹ, לְפִיכָךְ (במדבר טז, ד): וַיִּשְׁמַע משֶׁה וַיִּפֹּל עַל פָּנָיו, אָמַר לָהֶם משֶׁה לֹא לִמְלוּכָה אֲנִי מְבַקֵּשׁ וְלֹא לְאַהֲרֹן אָחִי כְּהֻנָּה גְדוֹלָה, שֶׁנֶּאֱמַר (במדבר טז, יא): וְאַהֲרֹן מַה הוּא כִּי תַלִּינוּ עָלָיו. אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם לֹא כָּךְ צִוִּיתָנִי (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ, וַהֲרֵי עוֹמְדִים כְּנֶגְדֵנוּ לְהָרְגֵנוּ, אָמַר (במדבר טז, ה): בֹּקֶר וְיֹדַע ה' אֶת אֲשֶׁר לוֹ, מַהוּ כֵן, אָמַר רַבִּי נָתָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם נִתְקַבְּצוּ כָּל חַרְטֻמֵּי הָעוֹלָם וּבִקְשׁוּ לַהֲפֹךְ אֶת הַבֹּקֶר לְעֶרֶב לֹא יוּכְלוּ, וּכְשֵׁם שֶׁהִבְדַּלְתִּי בֵּין אוֹר לְחשֶׁךְ כֵּן הִבְדַּלְתִּי אַהֲרֹן לְהַקְדִּישׁוֹ בְּקֹדֶשׁ הַקֳּדָשִׁים. מִיָּד (במדבר טז, יב): וַיִּשְׁלַח משֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה, לֹא נֵלֵךְ וְלֹא נָבוֹא אֵין כְּתִיב כָּאן אֶלָּא לֹא נַעֲלֶה, (משלי יח, ז): פִּי כְסִיל מְחִתָּה לוֹ פָּתְחוּ פִּיהֶם לְפֻרְעָנוּת, לוֹמַר שֶׁהֵן מֵתִין בִּירִידָה וְלֹא בַעֲלִיָּה, כְּשֵׁם שֶׁאָמְרוּ כָּךְ מֵתוּ (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה. אָמַר משֶׁה הוֹאִיל וְלֹא רָצוּ לֵילֵךְ אֶצְלִי אֲנִי אָבוֹא אֶצְלָם אוּלַי יִתְבַּיְשׁוּ וְיַחְזְרוּ בָּהֶם, שֶׁנֶּאֱמַר (במדבר טז, כה): וַיָּקָם משֶׁה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם, כְּשֶׁרָאוּ אוֹתוֹ הִתְחִילוּ לְחָרֵף וּלְגַדֵּף, שֶׁנֶּאֱמַר (במדבר טז, כז): וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים, וְכִי יוֹשְׁבִין אוֹ כּוֹרְעִים אוֹ נוֹפְלִים יוֹצְאִים בְּנֵי אָדָם, אֶלָּא כְּשֶׁיָּצְאוּ הֵן מְחָרְפִין וּמְגַדְּפִין, נֶאֱמַר כָּאן יְצִיאָה וְהַצָּבָה, וְנֶאֱמַר בְּגָלְיַת הַפְּלִשְׁתִּי יְצִיאָה וְהַצָּבָה, דִּכְתִיב (שמואל א יז, ד טז): וַיֵּצֵא אִישׁ הַבֵּנַיִם וגו' וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם, מַה יְּצִיאָה וְהַצָּבָה הָתָם בְּחֵרוּפִין וּבְגִדּוּפִין, אַף כָּאן בְּחֵרוּפִין וּבְגִדּוּפִין, לְפִיכָךְ פָּתַח משֶׁה וְאָמַר (במדבר טז, כט): אִם כְּמוֹת כָּל הָאָדָם יְמֻתוּן אֵלֶּה, (במדבר טז, לב): וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ, בּוֹא וּרְאֵה כַּמָּה קָשָׁה מַחֲלֹקֶת, שֶׁכָּל הָעוֹזֵר בְּמַחֲלֹקֶת הַקָּדוֹשׁ בָּרוּךְ הוּא מְאַבֵּד אֶת זִכְרוֹ, שֶׁכָּךְ כְּתִיב (במדבר טז, לה): וְאֵשׁ יָצְאָה מֵאֵת ה' וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ. אָמַר רַבִּי בֶּרֶכְיָה כַּמָּה קָשָׁה הַמַּחֲלֹקֶת שֶׁבֵּית דִּין שֶׁל מַעְלָה אֵין קוֹנְסִים אֶלָּא מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה וּבֵית דִּין שֶׁל מַטָּה מִבֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה, בְּמַחֲלָקְתּוֹ שֶׁל קֹרַח תִּינוֹקוֹת בֶּן יוֹמָן נִשְׂרְפוּ וְנִבְלְעוּ בִּשְׁאוֹל תַּחְתִּית, דִּכְתִיב (במדבר טז, כז): וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה, לְכָךְ כְּתִיב: וַיִּקַּח קֹרַח.
“Koraḥ took” – he took his garment and went to take counsel from his wife. When the Holy One blessed be He said to Moses: “Take the Levites from among the Israelites and purify them. So shall you do to them, to purify them…and they shall pass a razor over all their flesh” (Numbers 8:6–7), he [Moses] immediately did so to Koraḥ. He [Korah] began circulating among Israel, but they did not recognize him. They said to him: ‘Who did this to you?’ He said to them: ‘Moses did it to me. Moreover, he took me by my arms and my legs, and they waved me, and said: You are hereby pure. He brought his brother Aaron, adorned him like a bride, and seated him in the Tent of Meeting.’ Moses’s enemies immediately began provoking Israel against him, and said: ‘Moses is king, his brother Aaron, High Priest, his sons, deputy High Priests. Teruma is to the priest, tithe,7The Levite is obligated to give one-tenth of the first tithe that he receives to the priest. to the priest, twenty-four gifts, to the priest.’
“They assembled against Moses and against Aaron, and they said to them: You have too much, as the entire congregation, all of them are holy, and the Lord is among them, and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3).
Immediately, “they assembled against Moses.” Immediately, “they said to them.” Rabbi Levi said: At that moment, Koraḥ gathered his congregation and said to them [to Moses and Aaron]: ‘You have increased the burden upon us more than the enslavement in Egypt. It was preferable for us under Egypt than it is under your control.’ They sought to stone him [Moses]. That is why, “Moses heard and he fell on his face” (Numbers 16:4). Moses said to them: ‘It is not kingdom I seek, nor does my brother Aaron [seek] the High Priesthood, as it is stated: “Aaron, what is he that you complain against him?”’ (Numbers 16:11). Moses said [to God]: ‘Master of the universe, is this not what You commanded me: “You, draw near to you Aaron your brother and his sons with him”? (Exodus 28:1). But they are standing against us to kill us.’
“He spoke to Koraḥ and to his entire congregation, saying: Morning, the Lord will disclose who is His, and who is holy and will bring him near to Him, and whom He shall choose, He will bring near to Him” (Numbers 16:5).
He said: “Morning, the Lord will disclose who is His” – why is it so?8Why does it say “morning [boker]” and not “in the morning [baboker]”? Rabbi Natan said: The Holy One blessed be He said: ‘If all the magicians of the world gathered and sought to transform morning into evening they would not succeed. Just as I distinguished between light and darkness, so I distinguished Aaron to sanctify him with sanctity of the highest order.’ Immediately, “Moses sent to summon Datan and Aviram, sons of Eliav, and they said: We will not go up” (Numbers 16:12). “We will not go” and “we will not come” are not written here, but rather “we will not go up.” “A fool’s mouth is ruin for him” (Proverbs 18:7); they opened their mouths for punishment, saying that they would die in descent and not in ascent. Just as they said, so they died: “They and everything that was theirs descended alive into the abyss” (Numbers 16:33).
Moses said: ‘Since they did not want to go to me, I will come to them. Perhaps they will be ashamed, and reconsider,’ as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). When they saw him, they began to curse and blaspheme, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27). Do people typically emerge sitting, kneeling, or falling? Rather, when they emerged, they were cursing and blaspheming. Emerging and standing are stated here, and emerging and standing are stated regarding Goliath the Philistine, as it is written: “The champion emerged…[The Philistine said: I blasphemed….] The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:4, 10, 16). Just as emerging and standing there was with cursing and blaspheming,9See I Samuel 17:45. here, too, it is with cursing and blaspheming.
That is why Moses began and said: “If these die like the death of all people…[God did not send me]” (Numbers 16:29), [and therefore] “the earth opened its mouth” (Numbers 16:32). Come and see how grave is dispute, as anyone who assists in a dispute, the Holy One blessed be He eradicates his memory, as it is written: “Fire emerged from the Lord, and consumed the two hundred and fifty men” (Numbers 16:35). Rabbi Berekhya said: How grave is dispute? The court on High punishes only from twenty years old and above; the earthly court, from thirteen years old and above. In Koraḥ’s dispute, day-old babies were burned and swallowed in the deepest abyss, as it is written: “[Datan and Aviram had come out and they stood at the entrance of their tents] with their wives, and their children, and their infants” (Numbers 16:27), [and it is written:] “They and everything that was theirs descended alive into the abyss” (Numbers 16:33). That is why it is written: “Koraḥ took.”
וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי, וְלָמָּה לֹא כְתִיב בֶּן יַעֲקֹב אוֹ בֶּן יִשְׂרָאֵל, זֶה שֶׁאָמַר הַכָּתוּב (בראשית מט, ו): בְּסֹדָם אַל תָּבֹא נַפְשִׁי, אֵלּוּ הַמְרַגְּלִים, (בראשית מט, ו): בִּקְהָלָם אַל תֵּחַד כְּבֹדִי, זֶה קֹרַח. אָמַר יַעֲקֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם לֹא בַּמְּרַגְּלִים וְלֹא בַּמַּחֲלֹקֶת שֶׁל קֹרַח לֹא יִזָּכֵר שְׁמִי עַל אוֹתָן הָרְשָׁעִים, וְאֵימָתַי יִזָּכֵר שְׁמִי כְּשֶׁהֵן מִתְיַחֲסִין וְעוֹמְדִין עַל הַדּוּכָן (דברי הימים א ו, כב כג): בֶּן תַּחַת בֶּן אַסִּיר בֶּן אֶבְיָסָף בֶּן קֹרַח, בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל, (במדבר טז, א): וְדָתָן וַאֲבִירָם, מִכָּאן אָמְרוּ אוֹי לָרָשָׁע אוֹי לִשְׁכֵנוֹ, דָּתָן וַאֲבִירָם לְפִי שֶׁהָיוּ שְׁכֵנִים שֶׁל קֹרַח שֶׁהָיָה שָׁרוּי בַּדָּרוֹם, דִּכְתִיב (במדבר ג, כט): מִשְׁפְּחֹת בְּנֵי קְהָת יַחֲנוּ עַל יֶרֶךְ הַמִּשְׁכָּן תֵּימָנָה, דִּגְלוֹ שֶׁל רְאוּבֵן סָמוּךְ לָהֶם, שֶׁנֶּאֱמַר (במדבר ב, י): דֶּגֶל מַחֲנֵה רְאוּבֵן תֵּימָנָה, אֲבָל דִּגְלוֹ שֶׁל יְהוּדָה הָיָה בַּמִּזְרָח, וְיִשָֹּׂשכָר וּזְבוּלוּן עִמּוֹ, שֶׁנֶּאֱמַר (במדבר טז, ג): וְהַחֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה, וּסְמוּכִין לָהֶן משֶׁה וְאַהֲרֹן, דִּכְתִיב (במדבר ג, לח): וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל מוֹעֵד מִזְרָחָה משֶׁה וְאַהֲרֹן וּבָנָיו, לְפִי שֶׁהָיוּ אֵלּוּ סְמוּכִין לַתּוֹרָה, זָכוּ לִהְיוֹת בְּנֵי תוֹרָה, כְּדִכְתִיב (תהלים ס, ט): יְהוּדָה מְחֹקְקִי, וּכְתִיב (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים, וּכְתִיב (שופטים ה, יד): וּמִזְבוּלֻן משְׁכִים בְּשֵׁבֶט סֹפֵר, וְדָתָן וַאֲבִירָם שֶׁהָיוּ שְׁכֵנִים לִקְרַאת בַּעַל מַחֲלֹקֶת לָקוּ עִמּוֹ וְאָבְדוּ מִן הָעוֹלָם.
“Koraḥ, son of Yitzhar son of Kehat son of Levi” – why is it not written: Son of Jacob or son of Israel? That is what the verse said:10When Jacob blessed his children. “Let myself not come in their counsel” (Genesis 49:6) – these are the spies; “let my glory not be associated with their assembly” (Genesis 49:6) – this is Koraḥ. Jacob said before the Holy One blessed be He: ‘Master of the universe, neither regarding the spies, nor in Koraḥ’s dispute, let my name be mentioned with those wicked ones. When should my name be mentioned? When their lineage is recorded and they are standing upon the platform’11They are performing the Levite service in the Temple. – “son of Taḥat, son of Asir, son of Evyasaf, son of Koraḥ, son of Yitzhar, son of Kehat, son of Levi, son of Israel” (I Chronicles 6:22–23).
“And Datan and Aviram” – from here they said: ‘Woe unto the wicked one, woe unto his neighbor,’ as Datan and Aviram were neighbors of Koraḥ, who was situated in the south, as it is written: “The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south” (Numbers 3:29). The banner of Reuben was adjacent to them, as it is stated: “The banner of the camp of Reuben is to the south” (Numbers 2:10). But the banner of Judah was in the east, and Issachar and Zebulun were with him, as it is stated: “Those encamping at the front, to the east, are the banner of the camp of Judah” (Numbers 2:3). Moses and Aaron were adjacent to them, as it is written: “Those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: Moses, Aaron, and his sons” (Numbers 3:38). Because they were adjacent to the Torah, they merited becoming masters of Torah, as it is written: “Judah, My lawgiver” (Psalms 60:9), and it is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is written: “From Zebulun, those who ply the scribe’s quill” (Judges 5:14). But Datan and Aviram, who were neighbors of a disputant, were stricken with him and were eliminated from the world.
וַיַּקְהֵל עֲלֵיהֶם קֹרַח (במדבר טז, יט), אָמַר לָהֶם (במדבר טז, ג): כָל הָעֵדָה כֻּלָּם קְדשִׁים, וְכֻלָּם שָׁמְעוּ בְּסִינַי (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, (במדבר טז, ג): וּמַדּוּעַ תִּתְנַשְֹּׂאוּ עַל קְהַל ה', אִלְמָלֵא אַתֶּם שְׁמַעְתֶּם לְבַדְּכֶם וְהֵם לֹא שָׁמְעוּ, הֱיִיתֶם אוֹמְרִים, עַכְשָׁו כֻּלָּם שָׁמְעוּ וּמַדּוּעַ תִּתְנַשְֹּׂאוּ. מִיָּד נִזְדַּעְזַע משֶׁה מִפְּנֵי הַמַּחֲלֹקֶת, מִפְּנֵי שֶׁכְּבָר הָיָה בְּיָדָן סִרְחוֹן רְבִיעִי. מָשָׁל לְבֶן מֶלֶךְ שֶׁסָּרַח עַל אָבִיו וּפִיֵּס עָלָיו אוֹהֲבוֹ פַּעַם שְׁתַּיִם וְשָׁלשׁ, כְּשֶׁסָּרַח רְבִיעִית נִתְרַשְׁלוּ יְדֵי אוֹהֲבוֹ שֶׁל מֶלֶךְ, אָמַר כַּמָּה פְּעָמִים אַטְרִיחַ אֶת הַמֶּלֶךְ. אַף כָּאן משֶׁה, חָטְאוּ בָּעֵגֶל (שמות לב, יא): וַיְחַל משֶׁה, (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, (במדבר יא, ב): וַיִּתְפַּלֵּל משֶׁה, בַּמְּרַגְּלִים (במדבר יד, יג): וַיֹּאמֶר משֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם, בְּמַחְלָקְתּוֹ שֶׁל קֹרַח אָמַר כַּמָּה אוּכַל לְהַטְרִיחַ אֶת הַמָקוֹם, לְפִיכָךְ (במדבר טז, ד): וַיִּשְׁמַע משֶׁה וַיִּפֹּל עַל פָּנָיו.
“Koraḥ assembled…against them” (Numbers 16:19) – He said to them: ‘“The entire congregation, all of them are holy” (Numbers 16:3), and all of them heard at Sinai: “I am the Lord your God” (Exodus 20:2), “and why do you elevate yourselves over the assembly of the Lord?” (Numbers 16:3). Had you heard it alone, and they had not heard, you could say it, but now, all of them heard. Why do you elevate yourselves?’
Moses was immediately shaken due to the dispute, because this was already their fourth wrongdoing. This is analogous to a king’s son who wronged his father. His dear friend placated him [the king] once, twice, three times. When he committed a fourth wrongdoing, the hands of the king’s dear friend were rendered powerless. He said: ‘How many times can I impose upon the king?’ So it was with Moses. They sinned with the calf – “Moses prayed” (Exodus 32:11). “The people were as complainers” (Numbers 11:1) – “Moses prayed” (Numbers 11:2). Regarding the spies – “Moses said: Egypt will hear…” (Numbers 14:13). Regarding Koraḥ’s dispute, he said: ‘How much can I impose upon the Omnipresent?’ That is why: “Moses heard and he fell on his face” (Numbers 16:4).
וַיְדַבֵּר אֶל קֹרַח בֹּקֶר (במדבר טז, ה), מָה רָאָה לוֹמַר בֹּקֶר, אָמַר משֶׁה שֶׁמָּא מִתּוֹךְ מַאֲכָל וּמִשְׁתֶּה אָמְרוּ דָּבָר זֶה, אָמַר שֶׁמָּא בֵּין כָּךְ וּבֵין כָּךְ יַעֲשׂוּ תְּשׁוּבָה, לְכָךְ נֶאֱמַר (במדבר טז, ה): בֹּקֶר וְיֹדַע ה', אָמַר לָהֶם אֵין לִי רְשׁוּת לִכָּנֵס עַכְשָׁו, אֵין לְפָנָיו לֹא אֲכִילָה וּשְׁתִיָּה, אֶלָּא בִּשְׁבִילֵנוּ עַל שֶׁאָכַלְנוּ וְשָׁתִינוּ. דָּבָר אַחֵר, אָמַר לָהֶם משֶׁה גְּבוּלוֹת חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, יְכוֹלִים אַתֶּם לְעָרֵב יוֹם וָלַיְלָה, וְהוּא שֶׁאָמַר הַכָּתוּב בַּתְּחִלָּה (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר, (בראשית א, ד): וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, בִּשְׁבִיל תַּשְׁמִישׁוֹ שֶׁל עוֹלָם, וּכְשֵׁם שֶׁהִבְדִּיל בֵּין הָאוֹר וּבֵין הַחשֶׁךְ בִּשְׁבִיל תַּשְׁמִישׁוֹ שֶׁל עוֹלָם, כָּךְ הִבְדִּיל יִשְׂרָאֵל מִן הָאֻמּוֹת, שֶׁנֶּאֱמַר (ויקרא כ, כו): וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי, וְכָךְ הִבְדִּיל אַהֲרֹן, שֶׁנֶּאֱמַר (דברי הימים א כג, יג): וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קֹדֶשׁ קָדָשִׁים, אִם יְכוֹלִין אַתֶּם לְעָרֵב אוֹתָהּ הַבְדָּלָה שֶׁהִבְדִּיל בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, אַתֶּם יְכוֹלִין לְבַטֵּל אֶת זֶה, לְכָךְ אָמַר לָהֶם (במדבר טז, ה): בֹּקֶר וְיֹדַע ה' אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו, כְּבָר הוּא מְתֻקָּן, (במדבר טז, ה): וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו.
“He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’
Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world. Are you able to mix day and night? That is what the verse said initially: “It was evening, it was morning” (Genesis 1:5); “God distinguished between the light and the darkness” (Genesis 1:4) for the use of the world. Just as He distinguished between the light and the darkness for the use of the world, so He distinguished Israel from the nations, as it is stated: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). And so, He distinguished Aaron, as it is stated: “Aaron was set apart to sanctify Him with sanctity of the highest order” (I Chronicles 23:13). If you are able to remove that distinction that He distinguished between light and darkness, you can nullify this.’ That is why he said to them: “Morning, the Lord will disclose who is His, and who is holy, and will bring him near to Him” (Numbers 16:5) – he is already designated – “and whom He shall choose, He will bring near to Him” (Numbers 16:5).
זֹאת עֲשׂוּ קְחוּ לָכֶם מַחְתּוֹת, וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי ה' מָחָר (במדבר טז, ו ז), מָה רָאָה לוֹמַר כֵּן, אָמַר לָהֶם בְּדַרְכֵי הַגּוֹיִם יֵשׁ נִימוּסִין הַרְבֵּה וְכוּמָרִין הַרְבֵּה, כֻּלָּן מִתְקַבְּצִין בְּבַת אֶחָת, וְאָנוּ אֵין לָנוּ אֶלָּא ה' אֶחָד וְתוֹרָה אַחַת וּמִשְׁפַּט אֶחָד וּמִזְבֵּחַ אֶחָד וְכֹהֵן גָּדוֹל אֶחָד, וְאַתֶּם מָאתַיִם וַחֲמֲשִּׁים אִישׁ מְבַקְּשִׁים כְּהֻנָּה גְדוֹלָה, אַף אֲנִי רוֹצֶה בְּכָךְ, (במדבר טז, יא): לָכֵן אַתָּה וְכָל עֲדָתְךָ (במדבר טז, ו): זֹאת עֲשׂוּ קְחוּ לָכֶם מַחְתּוֹת קֹרַח וְכָל עֲדָתוֹ, הֲרֵי לָכֶם תַּשְׁמִישׁ הֶחָבִיב מִן הַכֹּל הוּא הַקְּטֹרֶת, חֲבִיבָה מִן כָּל הַקָּרְבָּנוֹת, וְסַם הַמָּוֶת נָתוּן לְתוֹכוֹ שֶׁבּוֹ נִשְׂרְפוּ נָדָב וַאֲבִיהוּא, לְפִיכָךְ הִתְרָה בָּהֶם (במדבר טז, ז): וְהָיָה הָאִישׁ אֲשֶׁר יִבְחַר ה' הוּא הַקָּדוֹשׁ. אָמַר לָהֶם משֶׁה הֲרֵי אֲנִי אוֹמֵר לָכֶם שֶׁלֹא תִּתְחַיְּבוּ, מִי שֶׁיִּבָּחֵר מִכֶּם יֵצֵא חַי וְכֻלְּכֶם אוֹבְדִין, (במדבר טז, ה): רַב לָכֶם בְּנֵי לֵוִי, הֲרֵי אָמַרְתִּי לָכֶם. לֹא טִפְּשִׁים הָיוּ שֶׁכָּךְ הִתְרָה לָהֶם וְקִבְּלוּ עֲלֵיהֶם לִקְרָב, הֵם חָטְאוּ בְּנַפְשׁוֹתָם, שֶׁנֶּאֱמַר (במדבר יז, ג): אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם. וְקֹרַח שֶׁפִּקֵּחַ הָיָה מָה רָאָה לַשְּׁטוּת הַזּוֹ, אֶלָּא עֵינוֹ הִטְעַתּוּ, רָאָה שַׁלְשֶׁלֶת גְּדוֹלָה עוֹמֶדֶת הֵימֶנּוּ, שְׁמוּאֵל שֶׁשָּׁקוּל כְּמשֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר (תהלים צט, ו): משֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ, עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת עוֹמְדוֹת מִבְּנֵי בָנָיו שֶׁכֻּלָּם מִתְנַבְּאִים בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברי הימים א כה, ה): כָּל אֵלֶּה בָנִים לְהֵימָן, אָמַר אֶפְשָׁר הַגְּדֻלָּה הַזּוֹ עֲתִידָה לַעֲמֹד מִמֶּנִּי וַאֲנִי אֶדֹּם, וְלֹא רָאָה יָפֶה, לְפִי שֶׁבָּנָיו עָשׂוּ תְּשׁוּבָה וְעוֹמְדִין מֵהֶן, וּמשֶׁה הָיָה רוֹאֶה, לְכָךְ נִשְׁתַּתֵּף לָבוֹא לְאוֹתָהּ חֲזָקָה שֶׁשָּׁמַע מִפִּי משֶׁה שֶׁכֻּלָּם אוֹבְדִין וְאֶחָד פָּלִיט, וְהָיָה הָאִישׁ אֲשֶׁר יִבְחַר ה' הוּא הַקָּדוֹשׁ.
“This you shall do: take for you fire pans, Koraḥ, and all his congregation” (Numbers 16:6).
“And place fire in them, and place incense upon them before the Lord tomorrow, and it will be the man whom the Lord will choose, he is the holy one; it is too much for you, sons of Levi” (Numbers 16:7).
“This you shall do: take for you fire pans…And place fire in them, and place incense upon them before the Lord tomorrow” – what did he see that led him to say so? He said to them: ‘In the ways of the gentiles, there are many protocols and many priests. Do they all gather together at the same time? But we have only one Lord, one Torah, one protocol, one altar, and one High Priest. You are two hundred and fifty men seeking the High Priesthood. I, too, want that. “Therefore, you and your entire congregation” (Numbers 16:11). “This you shall do: take for you fire pans, Koraḥ, and his entire congregation” – you have the service that is most beloved of all, it is the incense, more beloved than all the offerings. But a deadly poison was placed within it, by means of which Nadav and Avihu were burned.’ That is why he forewarned them: “It will be the man whom the Lord will choose, he is the holy one” (Numbers 16:7). I am telling you, so you will not incur liability. The one among you who will be chosen, will emerge alive, but all of you will be eliminated.
“It is too much for you, sons of Levi” – I have told you. Were they not fools, that he forewarned them in this manner, but they accepted the contest upon themselves? They sinned against their souls, as it is stated: “The firepans of these sinners against their souls” (Numbers 17:3).
But Koraḥ, who was clever, what did he see that led him to this foolishness? His eye deceived him. He saw a great dynasty emerging from him. Samuel, who is the equivalent of Moses and Aaron, as it is stated: “Moses and Aaron among his priests, and Samuel among those who called His name” (Psalms 99:6). Twenty-four watches emerging from his descendants, all prophesying with the divine spirit, as it is stated: “All of these were sons of Heiman,12“From the sons of the Kehatites: Heiman the singer, son of Yoel, son of Samuel…son of Koraḥ” (I Chronicles 6:18, 22). [the king's seer in matters of God]” (I Chronicles 25:5). He said: ‘Is it possible that all this greatness will emerge from me, and I will be silent?’ But he did not see well. It was because his sons repented, and they emerged from them. But Moses saw. That is why he [Koraḥ] came to participate, based on his presumption regarding what he heard from the mouth of Moses, that all of them would be eliminated, and one would survive: “It will be the man whom the Lord will choose, he is the holy one.”
וַיֹּאמֶר משֶׁה אֶל קֹרַח (במדבר טז, ח), מִי שֶׁיֵּלֵךְ וּמְדַבֵּר עִם יוֹסֵף אוֹמֵר לְשִׁמְעוֹן שְׁמַע. יֵשׁ אוֹמְרִים שֶׁהָיָה מְבַקֵּשׁ מִמֶּנּוּ שֶׁיַּחְזֹר בּוֹ וְאוֹמֵר לְפָנָיו דְבָרִים רַכִּים, כֵּיוָן שֶׁרָאָה שֶׁלֹא שָׁמַע אָמַר עַד שֶׁלֹא יִשְׁתַּתְּפוּ אֲחֵרִים עִמּוֹ, הִתְחִיל לְדַבֵּר לָהֶם (במדבר טז, ח): שִׁמְעוּ נָא בְּנֵי לֵוִי, הֲקָטָן הוּא הַכָּבוֹד שֶׁבְּיֶדְכֶם, (במדבר טז, ט): הַמְעַט מִכֶּם כִּי הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל וגו', חָזַר עַל קֹרַח (במדבר טז, י): וַיַּקְרֵב אֹתְךָ וְאֶת כָּל אַחֶיךָ בְּנֵי לֵוִי, לְפִי שֶׁהָיָה גָדוֹל שֶׁבַּשֵּׁבֶט נַעֲשׂוּ אֶחָיו טְפֵלָה לוֹ, (במדבר טז, יא): לָכֵן אַתָּה וְכָל עֲדָתְךָ הַנֹּעָדִים עַל ה', הַמַּחֲלֹקֶת הַזּוֹ אֵינָהּ כְּנֶגְדֵּנוּ אֶלָּא כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא. מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ עֲבָדִים הַרְבֵּה וְרָצָה לַעֲשׂוֹת אֶחָד מֵהֶן בֶּן חוֹרִין וְלִתֵּן לוֹ זְמוֹרָה, חָזַר וְעָשָׂה אוֹתוֹ סַנְקְלִיטִיקוֹס, עָמְדוּ חֲבֵרָיו כְּנֶגְדוֹ, אָמְרוּ אִם הוּא עַצְמוֹ בָּא וְנָטַל לְעַצְמוֹ אוֹתָהּ גְּדֻלָּה יָפֶה עָשׂוּ שֶׁעָמְדוּ כְּנֶגְדוֹ, עַכְשָׁו שֶׁרַבּוֹ הוּא שֶׁעָשָׂה לוֹ, כָּל מִי שֶׁעוֹמֵד כְּנֶגְדוֹ לֹא כְּנֶגֶד רַבּוֹ הוּא עוֹמֵד. אַף כָּךְ אָמַר לָהֶם משֶׁה, אִלּוּ אַהֲרֹן אָחִי נָטַל לְעַצְמוֹ אֶת הַכְּהֻנָה יָפֶה עֲשִׂיתֶם שֶׁנִּתְרַעַמְתֶּם עָלָיו, עַכְשָׁו הַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לוֹ שֶׁהַגְּדֻלָּה וְהַגְּבוּרָה וְהַמַּלְכוּת שֶׁלּוֹ, כָּל מִי שֶׁעוֹמֵד עַל אַהֲרֹן לֹא עַל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא עוֹמֵד, לְכָךְ כְּתִיב (במדבר טז, יא): וְאַהֲרֹן מַה הוּא כִּי תַלִינוּ עָלָיו. בּוֹא וּרְאֵה חֲסִידוּתוֹ שֶׁל אַהֲרֹן הַצַּדִּיק, בְּשָׁעָה שֶׁהִצִּיק משֶׁה שֶׁמֶן הַמִּשְׁחָה עַל רֹאשׁוֹ נִזְדַּעְזַע אַהֲרֹן וְנִבְעַת, אָמַר לְמשֶׁה, אָחִי, שֶׁמָּא לֹא הָיִיתִי רָאוּי לְהִמָּשַׁח בְּשֶׁמֶן הַקֹּדֶשׁ וּמָעַלְתִּי וְנִתְחַיַּבְתִּי כָּרֵת, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ל, לב): עַל בְּשַׂר אָדָם לֹא יִיסָךְ, לְפִיכָךְ הֵעִיד הַכָּתוּב עָלָיו (תהלים קלג, א ג): הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד, כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן, כְּטַל חֶרְמוֹן, הֵקִישׁ שֶׁמֶן הַמִּשְׁחָה לְטַל חֶרְמוֹן, מַה טַּל חֶרְמוֹן אֵין בּוֹ מְעִילָה, כָּךְ שֶׁמֶן הַיּוֹרֵד עַל אַהֲרֹן אֵין בּוֹ מְעִילָה, לְפִיכָךְ הַנֹּעָדִים עַל ה'. כָּל הַדְּבָרִים הָאֵלּוּ פִּיֵּס משֶׁה לְקֹרַח, וְאֵין אַתְּ מוֹצֵא שֶׁהֱשִׁיבוֹ דָּבָר, לְפִי שֶׁהָיָה פִּקֵּחַ בְּרִשְׁעוֹ, אָמַר אִם אֲנִי מְשִׁיבוֹ יוֹדֵעַ אֲנִי בּוֹ שֶׁהוּא חָכָם גָּדוֹל וְעַכְשָׁו יְקַפְּחֵנִי בִּדְבָרָיו וַאֲנִי מִתְרַצֶּה לוֹ בְּעַל כָּרְחִי, מוּטָב שֶׁלֹא אֶזָקֵק לוֹ. כְּשֶׁרָאָה משֶׁה שֶׁאֵין בּוֹ תּוֹעֶלֶת פֵּרַשׁ הֵימֶנּוּ.
“Moses said to Koraḥ: Hear now, sons of Levi” (Numbers 16:8).
“Is it not enough for you that the God of Israel has distinguished you from the congregation of Israel, to bring you near to Him, to perform the service of the Tabernacle of the Lord, and to stand before the congregation to serve them?” (Numbers 16:9).
“Moses said to Koraḥ” – does one who goes to speak to Yosef, say to Shimon: ‘Listen’?13If he is speaking with Koraḥ, why does he say to the sons of Levi: Listen? Some say: He was asking him to reconsider, and saying gentle words before him. When he saw that he did not heed, he [Moses] said: ‘Before others begin participating with him,’ he began to speak to them: “Hear now, sons of Levi” – is the honor that you have insignificant? “Is it not enough for you that the God of Israel has distinguished you…?”
“He brought you near, and all your brethren the sons of Levi with you, and you will seek the priesthood as well?” (Numbers 16:10).
“Therefore, you and your entire congregation have congregated against the Lord. And Aaron, what is he that you complain against him?” (Numbers 16:11).
He returned to [speak to] Koraḥ: “He brought you near, and all your brethren the sons of Levi” – because he was a prominent leader of the tribe, his brethren became ancillary to him. “Therefore, you and your entire congregation have congregated against the Lord” – this dispute is not against us, but rather, against the Holy One blessed be He.
This is analogous to a king who had many slaves and wished to render one of them a free man and invest him with a branch.14A symbol of authority. He then appointed him a senior adviser. His counterparts stood against him. People said: ‘Had he, himself, come and taken that prominence for himself, they acted appropriately in standing against him. Now that it is his master who acted on his behalf, anyone who stands against him, is he not standing against his master?’ So, too, Moses said to them: ‘Had my brother Aaron taken the priesthood for himself, you would have acted appropriately when you objected to him. Given that it is the Holy One blessed be He who granted it to him, He, who prominence, might, and kingdom, are His, anyone who stands against Aaron, is he not standing against the Holy One blessed be He?’ That is why it is written: “And Aaron, what is he that you complain against him?”
Come and see the piety of Aaron the righteous. When Moses poured the anointing oil on his head, Aaron was shaken and terrified. He said to Moses: ‘My brother, perhaps I was not worthy to be anointed with the sacred oil, and I misused it and incurred liability for karet, as the Holy One blessed be He said: “On a person’s flesh it shall not be smeared”?’ (Exodus 30:32). That is why the verse attested in his regard: “Behold, how good and how pleasant it is for brothers to dwell together in unity. Like fine oil on the head, descending onto the beard, the beard of Aaron…like the dew of Ḥermon” (Psalms133:1–3). The verse juxtaposed the anointing oil to the dew of Hermon. Just as there is no misuse of the dew of Ḥermon, so, there is no misuse of the oil descending onto Aaron. That is why, “have congregated against the Lord.” With all these matters, Moses placated Koraḥ, but you do not find that he responded anything to him. It is because he was clever in his wickedness. He said: ‘If I respond to him, I know that he is exceedingly wise and he will overcome me with his words, and I will perforce submit to him. It is preferable that I do not relate to him.’ When Moses saw that it is to no avail, he took his leave of him.
וַיִּשְׁלַח משֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם (במדבר טז, יב), אַף הֵם עָמְדוּ בְּרִשְׁעָן וְלֹא נִזְקְקוּ לַהֲשִׁיבוֹ. (במדבר טז, יב): וַיֹּאמְרוּ לֹא נַעֲלֶה, הִכְשִׁילָם פִּיהֶם לָרְשָׁעִים, וּבְרִית כְּרוּתָה לַשְֹּׂפָתַיִם, שֶׁמֵּתוּ וְיָרְדוּ לִשְׁאוֹל תַּחְתִּית לְאַחַר שֶׁיָּרְדוּ חַיִּים שְׁאוֹלָה. (במדבר טז, יג): הַמְעַט כִּי הֶעֱלִיתָנוּ וגו' כִּי תִשְׂתָּרֵר עָלֵינוּ, עַל מָה אַתְּ מִתְרַבְרֵב עָלֵינוּ, מַה טּוֹבָה עָשִׂיתָ לָנוּ, הוֹצֵאתָנוּ מִמִּצְרַיִם שֶׁהוּא כְּגַן ה', וּבְאֶרֶץ כְּנַעַן לֹא הִכְנַסְתָּנוּ, אֶלָּא הֲרֵי אָנוּ בַּמִּדְבָּר וְהַנֶּגֶף מִשְׁתַּלֵּחַ בָּנוּ. (במדבר טז, יד טו): הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה, וַיִּחַר לְמשֶׁה, לָמָּה, שֶׁאָדָם הַדָּן עִם חֲבֵרוֹ וּמִתְוַכֵּחַ וּמְשִׁיבוֹ, יֵשׁ לוֹ נַחַת רוּחַ, וְאִם אֵינוֹ מְשִׁיבוֹ, יֵשׁ לוֹ צַעַר. (במדבר טז, טו): וַיֹּאמֶר [משה] אֶל ה' אַל תֵּפֶן אֶל מִנְחָתָם, אַל תְּקַבְּלֵם בִּתְשׁוּבָה, הָיָה צָרִיךְ לַמִּקְרָא לוֹמַר אַל תֵּפֶן אֶל עֲבוֹדָתָם, מַהוּ אֶל מִנְחָתָם, כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם יוֹדֵעַ אֲנִי שֶׁיֵּשׁ לְאֵלּוּ חֵלֶק בְּאוֹתָהּ מִנְחָה שֶׁהִקְרִיבוּ, שֶׁנֶּאֱמַר (במדבר כט, יט): מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ, וְהָיְתָה שֶׁל כָּל יִשְׂרָאֵל קְרֵבָה, הוֹאִיל וּפֵרְשׁוּ אֵלּוּ מִבָּנֶיךָ אַל תִּסְתַּכֵּל בְּחֶלְקָם, תַּנִּיחֶנּוּ הָאֵשׁ וְאַל תֹּאכְלֶנָּהּ. (במדבר טז, טו): לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי, מַה שֶּׁהָיָה דַרְכִּי לִטֹּל לֹא נָטַלְתִּי מֵהֶם, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם שֶׁהוּא עוֹשֶׂה בְּהֶקְדֵּשׁ נוֹטֵל שְׂכָרוֹ מִן הַהֶקְדֵּשׁ, וַאֲנִי בְּשָׁעָה שֶׁהָיִיתִי יוֹרֵד מִן מִדְיָן לְמִצְרַיִם הָיָה דַרְכִּי לִטֹּל מֵהֶן חֲמוֹר, שֶׁבִּשְׁבִיל צָרְכֵיהֶם יָרַדְתִּי, וְלֹא נָטַלְתִּי. וְכֵן שְׁמוּאֵל הַצַּדִּיק אָמַר (שמואל א יב, ג): הִנְנִי עֲנוּ בִי נֶגֶד ה' וְנֶגֶד מְשִׁיחוֹ אֶת שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי, שׁוֹר שֶׁהָיִיתִי מַקְרִיב עֲלֵיהֶם לְקָרְבָּן וּמְבַקֵּשׁ רַחֲמִים עֲלֵיהֶם, וְכֵן לִמְשֹׁחַ עֲלֵיהֶם מֶלֶךְ, מִשֶּׁלִּי הָיָה, שֶׁנֶּאֱמַר (שמואל א טז, כ): עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ. וְכֵן הוּא אוֹמֵר (שמואל א ט, יב): כִּי זֶבַח הַיּוֹם לָעָם בַּבָּמָּה, לֹא נָטַלְתִּי מִשֶּׁלָּהֶם, וּכְשֶׁהָיִיתִי חוֹזֵר וְעוֹשֶׂה דִּינֵיהֶם וְצָרְכֵיהֶם וְהוֹלֵךְ וְסוֹבֵב כָּל עֲיָרוֹת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל א ז, טז): וְהָלַךְ מִדֵּי שָׁנָה בְּשָׁנָה וְסָבַב בֵּית אֵל, דֶּרֶךְ הָעוֹלָם בַּעֲלֵי דִינִין הוֹלְכִין אֵצֶל הַדַּיָּן, וַאֲנִי הָיִיתִי הוֹלֵךְ וְסוֹבֵב מֵעִיר לְעִיר וּמִמָּקוֹם לְמָקוֹם וַחֲמוֹר שֶׁלִּי. וְכֵן משֶׁה אָמַר (שמות יח, טז): כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי, וַאֲנִי לֹא עָשִׂיתִי כֵן אֶלָּא הָלַכְתִּי אֶצְלָם, (במדבר טז, טו): וְלֹא הֲרֵעֹתִי אֶת אַחַד מֵהֶם, שֶׁלֹא חִיַּבְתִּי אֶת הַזַּכַּאי וְלֹא זִכִּיתִי אֶת הַחַיָּב. וּכְשֶׁרָאָה משֶׁה שֶׁעָמְדוּ בְּגַאֲוָתָן, אָמַר לָהֶם (במדבר טז, טז): אַתָּה וְכָל עֲדָתְךָ וגו', הָלַךְ קֹרַח כָּל אוֹתוֹ הַלַּיְלָה וְהָיָה מַטְעֶה אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם מָה אַתֶּם סְבוּרִים שֶׁאֲנִי עוֹסֵק לִטֹּל אֶת הַגְּדֻלָּה לְעַצְמִי, אֲנִי מְבַקֵּשׁ שֶׁתְּהֵא הַגְּדֻלָּה עַל כֻּלָּנוּ חוֹזֶרֶת, שֶׁמּשֶׁה נָטַל מַלְכוּת לְעַצְמוֹ, וְהַכְּהֻנָּה גְדוֹלָה נָתַן לְאָחִיו, וְהָיָה הוֹלֵךְ וּמְפַתֶּה כָּל שֵׁבֶט וָשֵׁבֶט כָּרָאוּי לָהֶם עַד שֶׁנִּשְׁתַּתְּפוּ עִמּוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר טז, יט): וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה, הִקְרִיבוּ כֻּלָּם מְדַבְּרִים עִמּוֹ, מִיָּד (במדבר טז, כ כב): וַיְדַבֵּר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת, וַיִּפְּלוּ עַל פְּנֵיהֶם.
“Moses sent to summon Datan and Aviram, sons of Eliav and they said: We will not go up” (Numbers 16:12).
“Moses sent to summon Datan and Aviram” – they, too, remained in their wickedness and did not bother to answer him. “They said: We will not go up” – the mouths of the wicked ones thwarted them, and a covenant is made with the lips, as they died and descended into the deepest abyss after they descended alive into the abyss.
“Is it not enough that you took us up from a land flowing with milk and honey, to kill us in the wilderness? Will you also reign over us?” (Numbers 16:13).
“Is it not enough that you took us up…. Will you…reign over us?” On what basis do you elevate yourself over us? What favor have you performed for us? You took us out of Egypt, which is “like the garden of the Lord” (Genesis 13:10), and into the land of Canaan you did not take us. Rather, we are in the wilderness and plague is rampant in our midst.
“Yet you did not take us to a land flowing with milk and honey, and give us an inheritance of field and vineyard; will you gouge out the eyes of these men? We will not go up” (Numbers 16:14).
“Moses was very incensed, and said to the Lord: Do not turn to their offering; not one donkey did I take from them, nor did I wrong any one of them” (Numbers 16:15).
“Will you gouge out the eyes of these men? We will not go up. Moses was very incensed” – why? It is because a person who deliberates with another and argues, and he responds to him, he has satisfaction. But if he does not respond to him, he is aggrieved.
“Moses…said to the Lord: Do not turn to their offering” – do not accept them in repentance. The verse should have said: Do not turn to their service. What is “to their offering”? Thus Moses said before the Holy One blessed be He: ‘Master of the universe, I know that these have a portion in that meal offering that they sacrificed, as it is stated: “Besides the daily offering and its meal offering” (Numbers 29:19), and it was of all of Israel that sacrificed. Since these withdrew from your children, do not look to their portion. Let the fire leave it and fail to consume it.’
“Not one donkey did I take from them” – even what was within my right to take, I did not take from them.15The midrash wonders: What is the great virtue of not taking an item that is not his? The way of the world is that a person who acts on behalf of the consecration, takes his wages from the consecration. But when I was descending from Midian to Egypt, it would have been within my rights to take a donkey from them, as I was descending for their purposes, but I did not take.16“Moses took his wife and his sons and mounted them on the donkey and they returned to the land of Egypt” (Exodus 4:20).
Likewise, the righteous Samuel said: ‘“Here I am; testify against me before the Lord, and before His anointed: Whose ox did I take? Whose donkey did I take?” (I Samuel 12:3). The ox that I would sacrifice on their behalf as an offering, and ask for mercy upon them, and likewise, to anoint a king over them; it was from my own, as it is stated: “Take a calf with you” (I Samuel 16:2). Likewise it says: “As there is a feast offering today for the people at the private altar” (I Samuel 9:12); I did not take from theirs.’
[Samuel said:] ‘When I would circulate, and see to their judgments and their needs, and I would circulate in all the cities of Israel, as it is stated: “He would go each and every year and make the rounds of Beit El, [Gilgal, and the Mitzpa, and he would judge Israel in all those places]” (I Samuel 7:16). The way of the world is that litigants go to the judge, but I would go and circulate from city to city and from place to place, and the donkey was mine.’ Likewise, Moses said: ‘“When they have a matter, it comes before me and I adjudicate” (Exodus 18:16), but I did not do so, but rather, I went to them. “Nor did I wrong one of them” – I did not find the innocent guilty, nor did I exonerate the guilty.’
“Moses said to Koraḥ: You and your entire congregation, be before the Lord: you, and they, and Aaron, tomorrow” (Numbers 16:16).
When Moses saw they were steadfast in their haughtiness, he said to them: “You and your entire congregation…”
Koraḥ went that entire night and was misleadingIsrael and saying to them: ‘What, do you think that I am engaged in taking all this prominence for myself? I seek to have this prominence circulate among all of us, as Moses took the kingship for himself, and the High Priesthood, he gave to his brother.’ He would go and cajole each and every tribe in a manner appropriate for them, until they joined him. From where is it derived? It is as it is stated: “Koraḥ assembled the entire congregation” (Numbers 16:19). They all approached, speaking as he did. Immediately, “the Lord spoke to Moses and to Aaron, saying: Separate yourselves from the midst of this congregation [that I may annihilate them in an instant.] They fell on their faces” (Numbers 16:20 –22).
וַיֹּאמְרוּ (במדבר טז, כב), אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה וְעָמְדוּ וְקִלְּלוּ אֶת הַמֶּלֶךְ אוֹ שְׁלוּחָיו עֲשָׂרָה אוֹ עֶשְׂרִים מֵהֶם, מְשַׁלֵּחַ שָׁם לִגְיוֹנוֹתָיו וְעוֹשֶׂה בָּם אַנְדְּרוֹלוֹמוֹסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, לְפִי שֶׁאֵינוֹ מַכִּיר בָּהֶם מִי מָרַד וּמִי לֹא מָרַד, מִי כִּבֵּד אֶת הַמֶּלֶךְ וּמִי קִלֵּל, אֲבָל אַתָּה הַיּוֹדֵע מַחְשְׁבוֹתָיו שֶׁל אָדָם וּמַה שֶּׁהַלְּבָבוֹת וְהַכְּלָיוֹת יוֹעֲצוֹת, וְיִצְרֵי בְּרִיּוֹתֶיךָ אַתָּה מֵבִין, וְאַתָּה יוֹדֵעַ מִי חָטָא וּמִי לֹא חָטָא, מִי מָרַד וּמִי לֹא מָרַד, אַתָּה יוֹדֵעַ רוּחַ שֶׁל כָּל אֶחָד וְאֶחָד מֵהֶם, לְכָךְ נֶאֱמַר (במדבר טז, כב): אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא יָפֶה אֲמַרְתֶּם, אֲנִי מוֹדִיעַ מִי חָטָא וּמִי לֹא חָטָא.
“They fell on their faces, and said: God, God of the spirits of all flesh, shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22).
“And said” – They said before Him: ‘Master of the universe, a flesh and blood king against whom a province rebelled, and twenty or thirty of them stood and cursed the king or his emissaries, he sends his legions there and introduces chaos among them and kills the good with the wicked, because he does not identify who among them rebelled and who did not rebel, who honored the king and who cursed [him]. But You, who knows a person’s thoughts and what the heart and the kidneys counsel, You understand the inclinations of Your creations, You know who sinned and who did not sin, who rebelled and who did not rebel, and You know the spirit of each and every one of them.’ That is why it is stated: “God of the spirits of all flesh, shall one man sin…?” The Holy One blessed be He said to them: ‘You have spoken well. I will divulge who has sinned and who has not sinned.’
וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר, הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח (במדבר טז, כג כד), אַף עַל פִּי שֶׁשָּׁמַע משֶׁה מִפִּי הַגְּבוּרָה, לֹא אָמַר לָהֶם הֵעָלוּ עַד שֶׁהָלַךְ וְהִתְרָה בָּהֶם, שֶׁנֶּאֱמַר (במדבר טז, כה): וַיָּקָם משֶׁה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם, לְהוֹדִיעַ רִשְׁעָתָן, שֶׁאַף עַל פִּי שֶׁהָלַךְ משֶׁה בְּרַגְלָיו אֶצְלָן, הָרְשָׁעִים קָשִׁין לִרְצוֹת, מֶה עָשׂוּ לֹא רָצוּ לָצֵאת מֵאֲלֵיהֶן [נסח אחר: מאהליהם] נֶגְדּוֹ, כְּשֶׁרָאָה משֶׁה כָּךְ, אָמַר עַד כָּאן הָיָה לִי לַעֲשׂוֹת, (במדבר טז, כו): וַיְדַבֵּר אֶל הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים. שָׁנוּ רַבּוֹתֵינוּ אַרְבָּעָה נִקְרְאוּ רְשָׁעִים, הַפּוֹשֵׁט יָדוֹ לַחֲבֵרוֹ לְהַכּוֹתוֹ, אַף עַל פִּי שֶׁלֹא הִכָּהוּ נִקְרָא רָשָׁע, שֶׁנֶּאֱמַר (שמות ב, יג): וַיֹּאמֶר לָרָשָׁע לָמָּה תַכֶּה רֵעֶךָ, הִכִּיתָ לֹא נֶאֱמַר אֶלָּא תַכֶּה, וְהַוֶה וְאֵינוֹ מְשַׁלֵּם, שֶׁנֶּאֱמַר (תהלים לז, כא): לֹוֶה רָשָׁע וְלֹא יְשַׁלֵם וְצַדִּיק חוֹנֵן וְנוֹתֵן. וּמִי שֶׁיֵּשׁ בּוֹ עַזּוּת פָּנִים וְאֵינוֹ מִתְבַּיֵּשׁ לִפְנֵי מִי שֶׁגָּדוֹל הֵימֶנּוּ, שֶׁנֶּאֱמַר (משלי כא, כט): הֵעֵז אִישׁ רָשָׁע בְּפָנָיו וְיָשָׁר הוּא יָבִין דַּרְכּוֹ. וּמִי שֶׁהוּא בַּעַל מַחֲלֹקֶת, שֶׁנֶּאֱמַר: סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה, וּשְׁנֵיהֶם הָיוּ בְּדָתָן וַאֲבִירָם, עַזּוּת פָּנִים וּמַחֲלֹקֶת. מַחֲלֹקֶת: מ' מַכָּה, ח' חָרוֹן, ל לִקּוּי, ק' קְלָלָה, ת' תּוֹעֵבָה. וְיֵשׁ אוֹמְרִים, תַּכְלִית, כְּלָיָה מֵבִיא לָעוֹלָם. (במדבר טז, כז): וַיֵּעָלוּ מֵעַל מִשְׁכַּן קֹרַח, כֵּיוָן שֶׁרָאוּ שֶׁנִּסְתַּלְּקוּ יִשְׂרָאֵל מִסְּבִיבוֹתֵיהֶם, יָצְאוּ מְחָרְפִין וּמְגַדְּפִין, שֶׁנֶּאֱמַר (במדבר טז, כט): יָצְאוּ נִצָּבִים, וּלְהַלָּן כְּתִיב (שמואל א יז, טז): וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם. (במדבר טז, כח כט): וַיֹּאמֶר משֶׁה בְּזֹאת תֵּדְעוּן כִּי ה' שְׁלָחַנִי, אִם כְּמוֹת כָּל הָאָדָם יְמֻתוּן אֵלֶּה, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְשׁוֹשְׁבִין בִּתּוֹ שֶׁל מֶלֶךְ שֶׁהָיוּ עֵדוֹתֶיהָ בְּיָדוֹ, עָמַד אֶחָד מִן הַמְסֻבִּין וְקִלֵּל אֶת הַשּׁוֹשְׁבִין, וְאָמַר לֹא הָיוּ בְּתוּלִים לְבִתּוֹ שֶׁל מֶלֶךְ, עָמַד הַשּׁוֹשְׁבִין כְּנֶגֶד הַמֶּלֶךְ וְאָמַר לוֹ אִם אֵין אַתָּה תּוֹבֵעַ בִּנְפִקְיָן שֶׁלְךָ וְאֵין אַתָּה מוֹצֵא אֶת זֶה וְהוֹרְגוֹ בִּפְנֵי הַכֹּל, אַף אֲנִי אוֹמֵר בְּוַדַּאי שֶׁלֹא נִמְצְאוּ בְּתוּלִים לְבִתּוֹ שֶׁל מֶלֶךְ. מִיָּד אָמַר הַמֶּלֶךְ מוּטָב לִי לַהֲרֹג אֶת זֶה וְלֹא יוֹצִיא הַשּׁוֹשְׁבִין שֵׁם רָע עַל בִּתִּי. וְכָךְ קֹרַח נֶחֱלַק עַל משֶׁה וְאָמַר מִלִּבּוֹ וּמֵעַצְמוֹ אָמַר משֶׁה כָּל הַדְּבָרִים הַלָּלוּ. פָּתַח משֶׁה וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אִם מֵתִים אֵלּוּ עַל מִטּוֹתָם כְּדֶרֶךְ שֶׁבְּנֵי אָדָם מֵתִים, וְהָרוֹפְאִין עוֹלִין וְהֵן מְבַקְּרִין אוֹתָם כְּדֶרֶךְ שֶׁכָּל הַחוֹלִים מִתְבַּקְּרִין, אַף אֲנִי כּוֹפֵר וְאוֹמֵר (במדבר טז, כט): לֹא ה' שְׁלָחָנִי, וּמִלִּבִּי אָמַרְתִּי. זֶה אֶחָד מִשְּׁלשָׁה נְבִיאִים שֶׁאָמְרוּ בַּלָּשׁוֹן הַזֶּה, אֵלִיָּהוּ, וּמִיכָיְהוּ, וּמשֶׁה. אֵלִיָּהוּ אָמַר (מלכים א יח, לו לז): אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ וּבִדְבָרְךָ עָשִׂיתִי אֵת כָּל הַדְּבָרִים הָאֵלֶה, עֲנֵנִי ה' עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי אַתָּה ה' הָאֱלֹהִים וְאַתָּה הַסִּבֹּתָ אֶת לִבָּם אֲחֹרַנִּית, אִם אֵין אַתָּה עוֹנֶה אוֹתִי אֲנִי אוֹמֵר אַתָּה הַסִּבֹּתָ אֶת לִבָּם אֲחֹרַנִית. וְכֵן מִיכָיְהוּ אָמַר לְאַחְאָב (מלכים א כב, כח): אִם שׁוֹב תָּשׁוּב בְּשָׁלוֹם, אַף אֲנִי אוֹמֵר לֹא דִּבֶּר ה' בִּי. וְכֵן משֶׁה אִם כְּמוֹת כָּל הָאָדָם וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מָה אַתָּה מְבַקֵּשׁ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (במדבר טז, ל): וְאִם בְּרִיאָה, אִם בָּרָאתָ פֶּה לָאָרֶץ, הֲרֵי יָפֶה, וְאִם לָאו (במדבר טז, ל): יִבְרָא ה', יִבְרָא לָהּ עַכְשָׁו פֶּה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (איוב כב, כח): וְתִגְזַר אֹמֶר וְיָקָם לָךְ וְעַל דְּרָכֶיךָ נָגַהּ אוֹר.
“The Lord spoke to Moses, saying” (Numbers 16:23) to confront him. When Moses saw this, he said: ‘It was incumbent upon me to go this far.’
“Speak to the congregation, saying: Withdraw from around the dwellings of Koraḥ, Datan, and Aviram” (Numbers 16:24).
“The Lord spoke to Moses, saying…Withdraw from around the dwellings of Koraḥ” – although Moses heard it directly from the Omnipotent, he did not say to them: “Withdraw” until he went and forewarned them, as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). This was to make known the extent of their wickedness as, although he went on foot to them, it is difficult to placate these wicked ones. What did they do? They did not wish to come out on their own
“He spoke to the congregation, saying: Depart now, away from the tents of these wicked men, and do not touch anything that is theirs, lest you be destroyed for all their sins” (Numbers 16:26).
“He spoke to the congregation, saying: Depart now, away from the tents of these wicked men” – our Rabbis taught: Four are characterized as wicked: One who extends his hand toward another to strike him, even though he did not strike him, is characterized as wicked, as it is stated: “He said to the wicked one: Why do you strike your counterpart” (Exodus 2:13). “Did you strike” is not written, but rather, “do you strike [takeh].”17The word takeh is in the future tense. One who borrows but does not pay, as it is stated: “Wicked is one who borrows and does not repay; righteous is one who is gracious and gives” (Psalms 37:21). One who has insolence, and is not ashamed in the presence of one who is greater than he, as it is stated: “The wicked man is insolent before him, but the upright discerns his way” (Proverbs 21:29). And one who is a disputant, as it is stated: “Depart now away from the tents of these wicked men.” Two of them [wicked characteristics] were in Datan and Aviram, insolence and dispute [maḥloket]. Maḥloket: mem – maka [smiting]; ḥet – ḥaron [fury]; lamed – likui [punishment]; kof – kelala [curse]; tav – to’eva [abomination]. Some say, takhlit [end], as it brings extermination to the world.
“They withdrew from around the dwelling of Koraḥ, Datan, and Aviram, and Datan and Aviram emerged and stood at the entrance of their tents, with their wives, and their children, and their infants” (Numbers 16:27).
“They withdrew from around the dwelling of Koraḥ” – when they saw that Israel had departed from around them, they emerged cursing and blaspheming, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27), and elsewhere it is written: “The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:16).18See above, Bemidbar Rabba 16:4.
“Moses said: With this you will know that the Lord has sent me to perform all these actions, as it is not from my heart” (Numbers 16:28).
“If these die like the death of all people, and the destiny of all people will be visited upon them, the Lord has not sent Me” (Numbers 16:29).
“Moses said: With this you will know that the Lord has sent me…. If these die like the death of all people” – to what is this matter comparable? It is to the patron of a king’s daughter, who had her proof in his possession.19He kept the proof that she had been a virgin before her wedding night – a sheet with blood on it. One of the guests stood and cursed the groomsman and alleged that the king’s daughter had not been a virgin.20On her wedding night. The patron stood and confronted the king: 'If you do not demand that retribution be exacted, and you do not take this one out and put him to death before everyone, I, too, will say that, apparently, the king’s daughter had not been a virgin.’ The king immediately said: ‘It is preferable for me to put this one to death and not have the patron disseminating slander about my daughter.’
So, Koraḥ entered into a dispute with Moses and said: ‘From his heart and at his initiative, Moses said all these matters.’ Moses began and said before the Holy One blessed be He: ‘If these die in their beds in the manner that people die, and the doctors enter and visit them in the manner that all the ill are visited, I, too, will deny and say: “The Lord did not send me” (Numbers 16:29), and I fabricated it in my heart.’ This is one of three prophets who spoke in this style: Elijah, Mikhaihu, and Moses. Elijah said: “God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel, and I am Your servant, and at Your word I performed all these matters. Answer me, Lord, answer me, and this people will know that You, Lord, are God, and it is You who have turned their heart back” (I Kings 18:36–37). ‘If you do not answer my plea, I will say: It is You who turned their hearts back.’
Likewise, Mikhaihu said to Ahab: “If you return in peace” (I Kings 22:28), I, too, say: “The Lord did not speak through me” (I Kings 22:28).
“But if the Lord creates a creation, and the ground opens its mouth and swallows them and everything that is theirs, and they descend alive into the abyss, you shall know that these people have scorned the Lord” (Numbers 16:30).
Likewise, Moses: “If these die like the death of all people…” The Holy One blessed be He said to Moses: ‘What do you seek?’ He said before Him: ‘Master of the universe, “but if...a creation” – if You created a mouth to the earth, that is excellent; but if not, “the Lord creates [yivra]” – let Him create [yivra] it a mouth now.’ The Holy One blessed be He said to him: “You decide something, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28).
וַתִּפְתַּח (במדבר טז, לב), אָמַר רַבִּי יְהוּדָה בְּאוֹתָהּ שָׁעָה נִפְתְּחוּ לָאָרֶץ פִּיפִיּוֹת הַרְבֵּה, שֶׁנֶּאֱמַר (דברים יא, ו): בְּקֶרֶב כָּל יִשְׂרָאֵל, אָמַר רַבִּי נְחֶמְיָה וַהֲרֵי כְּתִיב (במדבר טז, לב): וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ, אָמַר לוֹ וְהֵיאַךְ אַתְּ מְקַיֵּם בְּקֶרֶב כָּל יִשְׂרָאֵל, אֶלָּא שֶׁנַּעֲשֵׂית הָאָרֶץ כְּמַשְׁפֵּךְ, וְכָל הֵיכָן שֶׁהָיָה אֶחָד מֵהֶם הָיָה מִתְגַּלְגֵּל וְיוֹרֵד וּבָא עִמּוֹ, נִמְצֵאתָ מְקַיֵּם בְּקֶרֶב כָּל יִשְׂרָאֵל, וּמְקַיֵּם וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ. (דברים יא, ו): וְאֵת כָּל הַיְקוּם, זֶה הַמָּמוֹן שֶׁמַּעֲמִיד אֶת הָרַגְלַיִם. רַבּוֹתֵינוּ אָמְרוּ, אֲפִלּוּ הָיוּ כֵּלִים בְּיַד הַכּוֹבֵס, הָיוּ מִתְגַּלְגְּלִין וּבָאִין וְנִבְלָעִין עִמָּהֶן. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אֲפִלּוּ מַחַט שֶׁהָיְתָה שְׁאוּלָה בְּיַד יִשְׂרָאֵל מִיָּדָם, אַף הִיא הָיְתָה נִבְלַעַת, שֶׁנֶּאֱמַר (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה. וְכָל כָּךְ לָמָּה, שֶׁחָלַק עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אַף עַל פִּי כֵן לֶעָתִיד לָבוֹא הֵם עֲתִידִין לַעֲלוֹת, רַבִּי יְהוּדָה בֶּן בְּתֵירָא שׁוֹנֶה שֶׁיֵּשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (במדבר טז, לג): וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל. בְּדָוִד הוּא אוֹמֵר (תהלים קיט, קעו): תָּעִיתִי כְּשֶׂה אֹבֵד בַּקֵּשׁ עַבְדֶּךָ כִּי מִצְוֹתֶיךָ לֹא שָׁכָחְתִּי, מָה אֲבֵדָה שֶׁנֶּאֱמַר בְּדָוִד הִיא עֲתִידָה לְהִתְבַּקֵּשׁ, אַף כָּאן אֲבֵדָה הָעֲתִידָה לְהִתְבַּקֵּשׁ, וְכֵן חַנָּה מִתְפַּלֶּלֶת עֲלֵיהֶם (שמואל א ב, ו): ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.
“The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32).
“Opened” – Rabbi Yehuda said: At that moment, several mouths were opened in the earth, as it is stated: “[That the earth opened its mouth…] in the midst of all Israel” (Deuteronomy 11:6). Rabbi Neḥemya said: But is it not written: “The earth opened its mouth”? He said to him: How, then, do you realize: “In the midst of all Israel”? It is, rather, that the earth became like a funnel. Wherever one of them was standing, he would roll and come to it. The result is that you realize: “In the midst of all Israel” and you realize: “The earth opened its mouth.”
“And all the yekum [that was at their feet]” (Deuteronomy 11:6) – this is the property that stands a person on his feet.21Yekum is expounded as though it was yakim – it causes one to stand. Our Rabbis said: Even if the garments were in the possession of the launderer, they would roll, come, and be swallowed with them. Rabbi Shmuel bar Naḥmani said: Even a needle of theirs that was borrowed [she’ula] in the hands of an Israelite, was also swallowed, as it is stated: “They and everything that was theirs descended alive into the abyss [sheola]” (Numbers 16:33).
Why to that extent? It is because he entered into a dispute with the Holy One blessed be He. Nevertheless, in the future, they are destined to ascend. Rabbi Yehuda ben Beteira teaches that they have a portion in the World to Come, as it is stated: “They were lost from the midst of the assembly” (Numbers 16:33).22But not from the World to Come. Regarding David it says: “I have strayed like a lost sheep. Seek Your servant, as I have not forgotten Your mitzvot” (Psalms 119:176). Just as what was lost stated in David’s regard is destined to be sought; here, too, what was lost is destined to be sought. And so, Hannah prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6).
אָח נִפְשָׁע מִקִּרְיַת עֹז וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן (משלי יח, יט), זֶה קֹרַח שֶׁפָּשַׁע בַּתּוֹרָה שֶׁהִיא עֹז, שֶׁנֶּאֱמַר (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן, וַהֲלוֹא הָיָה יוֹדֵעַ שֶׁבַּעֲלֵי דִינָיו הָיוּ קָשִׁים. כִּבְרִיחַ אַרְמוֹן, זֶה משֶׁה וְאַהֲרֹן, מָה הַבְּרִיחַ אֵינוֹ זָז, כָּךְ משֶׁה, שֶׁנֶּאֱמַר (שמות כו, כח): וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן הַקָּצֶה אֶל הַקָּצֶה.
“A treacherous [nifsha] brother is worse than a fortified [oz] city, and strife is like the bars of a palace” (Proverbs 18:19); this is Koraḥ, who betrayed [pasha] the Torah that is strength, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). “And strife is like the bars of a palace” – did he not know that his adversaries were as sturdy as the bar of a palace? These are Moses and Aaron. Just as the bar does not move, the same is true of Moses, as it is stated: “The middle bar inside the planks will extend from end to end” (Exodus 26:28).
אָמַר אִיּוֹב (איוב טו, כח לד): וַיִּשְׁכּוֹן עָרִים נִכְחָדוֹת בָּתִּים לֹא יֵשְׁבוּ לָמוֹ אֲשֶׁר הִתְעַתְּדוּ לְגַלִּים, לֹא יֶעְשַׁר וְלֹא יָקוּם חֵילוֹ וְלֹא יִטֶּה לָאָרֶץ מִנְּלָם, לֹא יָסוּר מִנִּי חשֶׁךְ יֹנַקְתּוֹ תְּיַבֵּשׁ שַׁלְהָבֶת וְיָסוּר בְּרוּחַ פִּיו, אַל יַאֲמֵן בַּשָׁו נִתְעָה כִּי שָׁוְא תִּהְיֶה תְמוּרָתוֹ, בְּלֹא יוֹמוֹ תִּמָּלֵא וְכִפָּתוֹ לֹא רַעֲנָנָה, יַחְמֹס כַּגֶּפֶן בִּסְרוֹ וְיַשְׁלֵךְ כַּזַּיִת נִצָּתוֹ, כִּי עֲדַת חָנֵף גַּלְמוּד וְאֵשׁ אָכְלָה אָהֳלֵי שֹׁחַד. וַיִּשְׁכּוֹן עָרִים נִכְחָדוֹת בָּתִּים לֹא יֵשְׁבוּ לָמוֹ אֲשֶׁר הִתְעַתְּדוּ לְגַלִּים, זֶה הָיָה קֹרַח שֶׁהָיָה קַתָּלִיקוֹס לְבֵיתוֹ שֶׁל פַּרְעֹה, וְהָיוּ בְּיָדוֹ מַפְתְּחוֹת הָאוֹצָרוֹת שֶׁלּוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מָה הֲנָאָה יֵשׁ לְךָ, אֵין אַתָּה שׁוֹלֵט עֲלֵיהֶם, שֶׁנֶּאֱמַר: בָּתִּים לֹא יֵשְׁבוּ לָמוֹ אֲשֶׁר הִתְעַתְּדוּ לְגַלִּים, וּלְמִי הֵן מְעֻתָּדִין לְאֵלּוּ שֶׁהֵן גּוֹלִים, יִשְׂרָאֵל שֶׁגָּלוּ מִמִּצְרַיִם, אֲבָל קֹרַח לֹא יֶעְשַׁר וְלֹא יָקוּם חֵילוֹ, אַף כְּשֶׁיָּמוּת אֵינוֹ קָם, וְלֹא יִטֶּה לָאָרֶץ מִנְלָם לֹא יָסוּר מִנִּי חשֶׁךְ, לְעוֹלָם אֵינוֹ סָר מִן הַחשֶׁךְ. יוֹנַקְתּוֹ תְּיַבֵּשׁ שַׁלְהָבֶת, אָמְרוּ רַבּוֹתֵינוּ אִשְׁתּוֹ שֶׁל קֹרַח כְּשֶׁיָּרְדָה לַגֵּיהִנֹּם כִּבָּת אוֹתָהּ, וְיָסוּר בְּרוּחַ פִּיו, שֶׁלֹא יֹאמַר שְׁמוּאֵל עָתִיד לַעֲמֹד מִמֶּנּוּ וּבִשְׁבִילוֹ אֲנִי נִמְלָט, אַף הוּא יָסוּר בְּרוּחַ פִּיו אַל יַאֲמֵן בַּשָּׁו נִתְעָה, הַקָּדוֹשׁ בָּרוּךְ הוּא צוֹוֵחַ עַל מָאתַיִם וַחֲמִשִּׁים אִישׁ שֶׁחָלְקוּ עִמּוֹ אַל תַּאֲמִינוּ, טוֹעֶה הוּא, אַל יַאֲמֵן כְּשֶׁהוּא נִתְעָה. בְּלֹא יוֹמוֹ תִּמָּלֵא, עַד שֶׁלֹא יַגִּיעַ קִצּוֹ לָמוּת הוּא מֵמִית עַצְמוֹ. יַחְמֹס כַּגֶּפֶן בִּסְרוֹ, זוֹ אִשְׁתּוֹ. וְיַשְׁלֵךְ כַּזַּיִת נִצָּתוֹ, אֵלּוּ בָנָיו, וְלָמָּה כִּי עֲדַת חָנֵף גַּלְמוּד וְאֵשׁ אָכְלָה אָהֳלֵי שֹׁחַד, (במדבר טז, לה): וְאֵשׁ יָצְאָה מֵאֵת ה'.
Job said: “He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps. He will not become rich, and his wealth will not endure; nothing of his will extend over the earth. He will not turn away from darkness; the flame will dry his shoots, and they will pass away from the breath of his mouth. Let him not trust in futility that misleads, for futility will be his compensation. He will wither before his time, and his treetop will not be green. He will shed his unripe grapes like a vine, and he will cast off his blossoms like an olive tree. For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” (Job 15:28–34).
“He will dwell in desolate cities, in houses in which one would not live, which are destined to become heaps” – this is Koraḥ, who was a treasurer in Pharaoh’s palace, and had the keys of his treasuries in his possession. The Holy One blessed be He said to him: ‘What benefit do you have? You do not control them, as it is stated: “Houses in which one would not live, which are destined to become heaps [legalim].”’ For whom are they destined? It if for those who are exiled [golim], for Israel who were exiled from Egypt. But Koraḥ, he will not become rich, and his wealth will not endure – even when he dies, it will not endure.23It will not be transferred to his heirs. “Nothing of theirs will extend over the earth. He will not turn away from darkness” – he will never turn away from the darkness.24The darkness of Gehenna.
“The flame will dry his shoots [yonakto]” – our Rabbis said: Koraḥ’s wife, when she descended to Gehenna, she extinguished it.25According to this explanation, it is saying that she would never leave there. There is an alternative explanation that she extinguished its fire. She was so wicked that the fire that was designated to burn her was so great that it extinguished the fire of Gehenna.
“And they will pass away from the breath of his mouth” – so he will not say: ‘Samuel is destined to emerge from Me and for his sake, I will be spared.’ He [Korah], too, “will pass away from the breath of his mouth. Let him not trust in futility that misleads” – the Holy One blessed be He is shouting at the two hundred and fifty who entered into the dispute along with him: ‘Do not believe, he is mistaken: Do not trust him when he has strayed.’
“It will be concluded before his time” – before his time to die arrives, he will cause himself to die. “He will shed his unripe grapes like a vine” – this is his wife.
“He will cast off his blossoms like an olive tree” – these are his children. 26See Psalms 128:3: “Your wife is like a fruitful vine...Your children like olive saplings….” Why? "For the company of the hypocrite will be desolate, and fire will consume the tents of bribery” – “Fire emerged from before the Lord” (Numbers 16:35).
דָּבָר אַחֵר, וַיַּחְלֹק, וַיְקַבֵּץ, וַיְדַבֵּר, וַיְצַו קֹרַח, אֵינוֹ אוֹמֵר, אֶלָּא וַיִּקַּח, מַה לָּקַח, לֹא כְלוּם לָקַח, אֶלָּא לִבּוֹ נְטָלוֹ, אָמַר הַכָּתוּב (איוב טו, יב): מַה יִּקָּחֲךָ לִבֶּךָ וּמַה יִּרְזְמוּן עֵינֶיךָ. אָמַר רַבִּי לֵוִי לָמָּה חָלַק קֹרַח עַל משֶׁה, אָמַר אֲנִי בְּנוֹ שֶׁל שֶׁמֶן בֶּן יִצְהָר, שֶׁנֶּאֱמַר (דברים ז, יג): וְתִירשְׁךָ וְיִצְהָרֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ. תִּירוֹשׁ, זֶה יַיִן. וְיִצְהָרֶךָ, זֶה הַשֶּׁמֶן. וּבְכָל מַשְׁקִים שֶׁתִּתֵּן אֶת הַשֶּׁמֶן הוּא נִמְצָא עֶלְיוֹן, וְלֹא עוֹד אֶלָּא שֶׁכָּתוּב (זכריה ד, יד): אֵלֶּה שְׁנֵי בְנֵי הַיִּצְהָר הָעֹמְדִים עַל אֲדוֹן כָּל הָאָרֶץ, וְכִי יֵשׁ לַשֶּׁמֶן בָּנִים, אֶלָּא זֶה אַהֲרֹן וְדָוִד שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה. אַהֲרֹן נָטַל כְּהֻנָּה וְדָוִד מַלְכוּת. אָמַר קֹרַח וּמָה אֵלּוּ שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה בִּלְבָד נָטְלוּ כְּהֻנָּה וּמַלְכוּת, אֲנִי שֶׁאֲנִי בְּנוֹ שֶׁל שֶׁמֶן, אֵינִי נִמְשָׁח וְנַעֲשָׂה כֹהֵן וּמֶלֶךְ, מִיָּד נֶחְלַק עַל משֶׁה.
Another matter, it does not say: Koraḥ “disputed,” “assembled,” “spoke,” “commanded,” but rather, “took.” What did he take? He took nothing; rather, his heart took him. The verse said: “To what does your heart take you, and what do your eyes intimate?” (Job 15:12). Rabbi Levi said: Why did Koraḥ enter into a dispute with Moses? He said: ‘I am the son of oil, “son of Yitzhar,” (Numbers 16:1), as it is stated: “[And He will bless…] and your wine [vetiroshekha], and your oil [veyitzharekha], the calves of your herds and the lambs of your flocks, in the land regarding which He took an oath to your forefathers to give to you” (Deuteronomy 7:13). “Vetiroshekha” – this is wine. Veyitzharekha – this is oil. Every liquid into which you place oil, it is on top. Moreover, it is written: “He said: These are the two anointed dignitaries [benei hayitzhar],27Literally, “sons of oil.” who attend the Lord of the entire land” (Zechariah 4:14). Does oil have children? Rather, these are Aaron and David, who were anointed with anointing oil. Aaron took the priesthood, and David, the kingship. I. who am the son of oil, am not anointed, and should become priest and king.’ Immediately, he entered into a dispute with Moses.
וַיִּקַּח, שֶׁלָּקְחוֹ לִבּוֹ. (תהלים נה, יג): כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָֹּׂא לֹא מְשַׂנְאִי עָלַי הִגְדִּיל וְאֶסָּתֵר מִמֶּנּוּ, זֶה דּוֹאֵג וַאֲחִיתֹפֶל שֶׁהָיוּ מְחָרְפִין אוֹתִי, לֹא הָיוּ שׂוֹנְאַי וְהָיוּ מְחָרְפִין אוֹתִי וְלֹא קוֹרְאִין אוֹתִי בִּשְׁמִי, אֶלָּא (שמואל א כ, כז): מַדּוּעַ לֹא בָא בֶן יִשַּׁי, (שמואל א כב, ט): רָאִיתִי אֶת בֶּן יִשַּׁי, (שמואל א טז, יח): הִנֵּה רָאִיתִי בֵּן לְיִשַּׁי. הֱוֵי: כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָֹּׂא. (תהלים נה, יד): וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי, שֶׁהָיָה אָדָם גָּדוֹל בַּתּוֹרָה, (תהלים נה, יד): וּמְיֻדָּעִי, שֶׁהָיָה נוֹשֵׂא וְנוֹתֵן בַּהֲלָכָה, (תהלים נה, טו): אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד, מַהוּ (תהלים נה, טו): בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ, כְּדִתְנַן הַפָּר הָיָה קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, כְּדֵי שֶׁיְהֵא הָרֹגֶשׁ מַרְגִּישׁ, שֶׁנֶּאֱמַר: בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ. (תהלים נה, טז): יַשִּׁיא מָוֶת עָלֵימוֹ, אָמַר רַבִּי אֶלְעָזָר עֲצַת מִינוּת הָיָה בָּהֶן, לְמָה הָיוּ דוֹמִין לְבַיִת שֶׁהוּא מָלֵא תֶּבֶן וְהָיָה בַּבַּיִת חוֹרִין וְהָיָה הַתֶּבֶן נִכְנַס בָּהֶם, לְאַחַר יָמִים הִתְחִיל אוֹתוֹ הַתֶּבֶן שֶׁהָיָה בְּתוֹךְ אוֹתָן הַחוֹרִין יוֹצֵא, יָדְעוּ הַכֹּל כִּי הָיָה אוֹתוֹ הַבַּיִת שֶׁל תֶּבֶן. כָּךְ דּוֹאֵג וַאֲחִיתֹפֶל לֹא הָיוּ בָּהֶן מִצְווֹת מִתְּחִלָּה, אַף עַל פִּי שֶׁנַּעֲשׂוּ בְּנֵי תוֹרָה הָיוּ כִּתְחִלָּתָן, הֱוֵי (תהלים נה, טז): כִּי רָעוֹת בִּמְגוּרָם בְּקִרְבָּם. דָּבָר אַחֵר, מְדַבֵּר בְּמשֶׁה כִּי לֹא אוֹיֵב, אֶלָּא קֹרַח שֶׁהוּא מִשֶּׁלִּי יְחָרְפֵנִי, אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד, אַהֲרֹן וְקֹרַח שְׁנֵיהֶן שָׁוִין, בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ, זֶה שׁוֹחֵט וּמַקְרִיב, וְזֶה זוֹרֵק אֶת הַדָּם, יַשִּׁיא מָוֶת עָלֵימוֹ, שֶׁהֵבִיא אֶת הַמִּיתָה עָלָיו, (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם וגו'.
“He took” – his heart took him. “For it is not an enemy who disparages me, which I could bear; nor is it one of my foes who promotes himself over me, from whom I could hide” (Psalms 55:13). This is Doeg and Aḥitofel who would disparage me.28David. They were not my enemies, but they disparage me, and do not call me by my name, but rather: “Why did the son of Yishai not come?” (I Samuel 20:27),”; “I saw the son of Yishai” (I Samuel 22:9); “Behold, I saw a son of Yishai” (I Samuel 16:18). That is, “for it is not an enemy who disparages me, which I could bear.” “But it is you, my equal, my guide, my companion” (Psalms 55:14). “My equal, my guide [alufi]” – that he was a person of great stature in Torah.29Alufi is expounded as related to the Aramaic yalif – learn or derive. “My companion [umyuda’i] – he would deliberate with them in matters of halakha.30Umyuda’i is expounded as related to the words vaad and daat – a meeting over matters of knowledge. “We took sweet counsel together” (Psalms 55:15).
What is, “we walked in the House of God with feeling [beragesh]”? (Psalms 55:15). It is as we learned: The bull was sacrificed with twenty-four31When a bull of a public offering was sacrificed in the Temple as a burnt offering, twenty-four kohanim participated in the sacrifice. See Yoma 26b. so that the crowd [harogesh] would be animated [margish], as it is stated: “We walked in the House of God beragesh.” “May He bring up death upon them” (Psalms 55:16) – Rabbi Elazar said: There was counsel of heresy within them. To what were they32Doeg and Ahitofel. comparable? It is to a building that is filled with straw. There were holes in the [walls of the] building and straw would enter them. Time passed,33The building was no longer fit for use. and the straw that had been in those holes began coming out. Everyone knew that it had been a building for straw. So, Doeg and Aḥitofel, there were no mitzvot in them at the outset. Even though they become masters of Torah, they were as they had been at the outset. That is, “For evil is in their dwelling place, inside them” (Psalms 55:16).
Another matter, it is speaking in Moses’s regard. “For it is not an enemy” – but rather from my family, he will disparage me. “We took sweet counsel together” – Aaron and Koraḥ, the two of them were equal. “We walked in the House of God with feeling” – this one slaughters and brings it near and that one sprinkles the blood. “May He bring up death upon them” – he brought death upon himself. “They and everything that was theirs descended…” (Numbers 16:33).
רַב לָכֶם בְּנֵי לֵוִי (במדבר טז, ז), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אַתְּ מְחֵית בְּחוּטְרָא וּבְמָה דִמְחֵית אַתְּ לָקֵי, אַתְּ אֲמַרְתְּ רַב לָכֶם, לְמָחָר אַתְּ שָׁמַע (דברים ג, כו): רַב לָךְ.
“It is too much for you, sons of Levi” (Numbers 16:7) – the Holy One blessed be He said to Moses: ‘You struck with a rod and with what you struck, you are stricken. You said: “It is too much for you [rav lakhem].” Tomorrow, you will hear: “Enough for you [rav lakh]”’ (Deuteronomy 3:26).34“Enough for you, do not continue speaking to Me anymore about this matter” – the matter of entering the Land of Israel.
וַיְהִי כְּכַתוֹ לְדַבֵּר אֵת כָּל הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם (במדבר טז, לא), לְלַמֶּדְךָ שֶׁמִּכָּל מָקוֹם שֶׁהוּא רוֹצֶה מַצְמִיחַ אֶת הַפֻּרְעָנוּיוֹת. (במדבר טז, לג): חַיִּים שְׁאֹלָה, יֵשׁ אוֹמְרִים חַיִּים וְקַיָּמִים עַד עַכְשָׁו. (במדבר טז, לג): וַתְּכַס עֲלֵיהֶם, הֵם אָבְדוּ וְלֹא פַּחְדוּתָן, שֶׁנַּעֲשׂוּ אֲחֵרִים תַּחְתֵּיהֶן שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת. (במדבר טז, לד): וְכָל יִשְׂרָאֵל נָסוּ לְקֹלָם, שֶׁהָיוּ צוֹוְחִין בְּקוֹלָם, משֶׁה רַבֵּינוּ הַצִּילֵנוּ. (במדבר טז, לה): וְאֵשׁ יָצְאָה מֵאֵת ה' וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ מַקְרִיבֵי הַקְּטֹרֶת, אֵלּוּ הָיוּ נִבְלָעִים וְאֵלּוּ הָיוּ נִשְׂרָפִין, וְקֹרַח עוֹמֵד בֵּין הַשְֹּׂרוּפִים, שֶׁאָמַר משֶׁה (במדבר טז, יז): וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ. וְקֹרַח לָקָה יוֹתֵר מִכֻּלָּם, שֶׁנִּשְׂרַף וְנִבְלַע, וְלָמָּה נַעֲשׂוּ בּוֹ שְׁנֵי דִינִין, שֶׁאִלּוּ נִשְׂרַף וְלֹא נִבְלַע הָיוּ הַבְּלוּעִין מִתְרַעֲמִין שֶׁלֹא הֵבִיא עָלֵינוּ אֶת כָּל הַפֻּרְעָנוּת הַזֶּה אֶלָּא קֹרַח וְהֵן נִבְלָעִין וְהוּא נִצֹּל. וְאִלּוּ נִבְלַע וְלֹא נִשְׂרַף הָיוּ הַשְֹּׂרוּפִין מִתְרַעֲמִין שֶׁלֹא הֵבִיא עֲלֵיהֶם אֶת הַפֻּרְעָנוּת אֶלָּא זֶה, וְהֵן נִשְׂרָפִין וְהוּא נִצֹּל, לְפִיכָךְ נִדּוֹן בִּשְׁתֵּי מִיתוֹת, וְלִהַטּוּ הָאֵשׁ תְּחִלָּה לְעֵין כָּל הַשְֹּׂרוּפִים, שֶׁבְּיָדָן הָיְתָה הַמַּחְתָּה וְהַקְּטֹרֶת בָּהּ, וְקִפַּלְתּוֹ הָאֵשׁ כַּדּוּר, וְהָאֵשׁ מְגַלְגֶּלֶת בּוֹ עַד שֶׁהֱבִיאַתּוּ לְפִי הָאָרֶץ עִם הַבְּלוּעִים, שֶׁנֶּאֱמַר (במדבר טז, לב): וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ וַתִּבְלַע אֹתָם וְאֶת בָּתֵּיהֶם וְאֵת כָּל הָאָדָם אֲשֶׁר לְקֹרַח וְאֵת כָּל הָרְכוּשׁ.
“It was, as he concluded speaking all these words, the ground that was beneath them split” (Numbers 16:31) – to teach you that the Holy One blessed be He causes punishments to develop from any place that He chooses.
“They and everything that was theirs descended alive into the abyss, and the earth covered them, and they were lost from the midst of the assembly” (Numbers 16:33).
“Alive into the abyss” – some say that they live and endure to this day.
“Covered them” – they were eliminated, but not their positions of authority, as others were appointed leaders of thousands and leaders of hundreds.
“All Israel that were around them fled due to their sound, as they said: Lest the earth swallow us” (Numbers 16:34).
“All Israel…fled due to their sound” – as they were screaming with their voices: ‘Moses our teacher, save us!’
“Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” (Numbers 16:35).
“Fire emerged from the Lord, and consumed the two hundred and fifty men, the presenters of the incense” – these were swallowed and those were consumed, and Koraḥ was standing among the consumed, as Moses said: “And you and Aaron, each his firepan” (Numbers 16:17). Koraḥ was stricken more that all of them, as he was consumed and swallowed. Why were two sentences executed upon him? It is because had he been consumed and not swallowed, the swallowed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they are swallowed and he is spared? Had he been swallowed and not consumed, the consumed would have protested that is was none other than Koraḥ who brought this punishment upon them, and they were consumed and he was spared? That is why he was sentenced to two deaths. The fire first blazed before the eyes of the consumed, in whose hands were the firepan and the incense that was in it. The fire folded him into a ball and the fire rolled him until it brought him to the mouth of the earth with the swallowed, as it is stated: “The earth opened its mouth and swallowed them, and their households, and all the people who were with Koraḥ, and all the property” (Numbers 16:32).
וְאוֹן בֶּן פֶּלֶת (במדבר טז, א), לָמָּה נִקְרָא שְׁמוֹ אוֹן, שֶׁכָּל יָמָיו בַּאֲנִינוּת. בֶּן פֶּלֶת, בֵּן שֶׁנַּעֲשׂוּ בּוֹ פְּלָאוֹת. אָמַר רַב אוֹן בֶּן פֶּלֶת אִשְׁתּוֹ הִצִּילַתּוּ, וְאָמְרָה לֵיהּ מַה לָּךְ בַּהֲדֵי פְּלוּגְתֵּיהּ, אִי אַהֲרֹן כַּהֲנָא רַבָּא אַתְּ תַּלְמִידָא אִי קֹרַח כַּהֲנָא רַבָּה אַתְּ תַּלְמִידָא. אִמְרָה לֵיהּ יְדַעְנָא כּוּלֵיהּ כְּנִישְׁתָּא קַדִּישָׁא, דִּכְתִיב בֵּיהּ (במדבר טז, ג): כִּי כָל הָעֵדָה כֻּלָּם קְדשִׁים, מָה עָבְדַת אַשְׁקִיתֵיהּ חַמְרָא וְאַרְוִיתֵיהּ, וְאַגְנִיתֵיהּ בְּעַרְסָא וַהֲוָה יָתְבָא אַבָּבָא הִיא וּבְרַתָּא וְסָתְרָא לְמַזְיָהּ, כָּל מַאן דַּאֲתָא בִּשְׁבִיל אוֹן בַּעֲלָהּ כֵּיוָן דְּחַזְיָיהּ הָדַר, אַדְּהָכֵי וְהָכֵי אַבְלְעִינְהוּ, הַיְינוּ דִכְתִיב (משלי יד, א): חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ, זוֹ אִשְׁתּוֹ שֶׁל אוֹן, (משלי יד, א): וְאִוֶּלֶת בְּיָדֶיהָ תֶהֶרְסֶנּוּ, זוֹ אִשְׁתּוֹ שֶׁל קֹרַח. (במדבר טז, ב): וַיָּקֻמוּ לִפְנֵי משֶׁה, נְשִׂיאֵי עֵדָה, מְיֻחָדִין שֶׁבָּעֵדָה. (במדבר טז, ב): קְרִאֵי מוֹעֵד, שֶׁיּוֹדְעִין לְעַבֵּר אֶת הַשָּׁנִים וְלִקְבֹּעַ חֳדָשִׁים. (במדבר טז, ב): אַנְשֵׁי שֵׁם, שֶׁהָיָה לָהֶם שֵׁם בַּכֹּל. (במדבר טז, ד): וַיִּשְׁמַע משֶׁה, מַה שָּׁמַע אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן מְלַמֵּד שֶׁחֲשָׁדוּהוּ בְּאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר (תהלים קו, טז): וַיְקַנְאוּ לְמשֶׁה בַּמַּחֲנֶה, אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר רַב מְלַמֵּד שֶׁכָּל אֶחָד קִנֵּא לְאִשְׁתּוֹ מִמּשֶׁה. וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם (במדבר טז, כה), אָמַר רֵישׁ לָקִישׁ מִכָּאן שֶׁאֵין מַחְזִיקִין בְּמַחֲלֹקֶת, אָמַר רַב כָּל הַמַּחְזִיק בְּמַחֲלֹקֶת עוֹבֵר מִשּׁוּם (במדבר יז, ה): וְלֹא יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ, אָמַר רַב אָסֵי רָאוּי לְהִצְטָרֵעַ, כְּתִיב הָכָא (במדבר יז, ה): כַּאֲשֶׁר דִּבֶּר ה' בְּיַד משֶׁה לוֹ. וּכְתִיב הָתָם (שמות ד, ו): וַיֹּאמֶר ה' לוֹ עוֹד הָבֵא נָא יָדְךָ וגו'. אָמַר רַבִּי חִסְדָּא כָּל הַחוֹלֵק עַל רַבּוֹ כְּחוֹלֵק עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר (במדבר כו, ט): בְּהַצֹּתָם עַל ה', אָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, כָּל הָעוֹשֶׂה מְרִיבָה עִם רַבּוֹ כְּאִלּוּ עוֹשֶׂה עִם הַשְּׁכִינָה, שֶׁנֶּאֱמַר (במדבר כ, יג): הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה', אָמַר רַבִּי חֲנִינָא כָּל הַמִּתְרַעֵם עַל רַבּוֹ כְּאִלּוּ מִתְרַעֵם עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר (שמות טז, ח): לֹא עָלֵינוּ תְּלֻנֹּתֵיכֶם כִּי עַל ה'. אָמַר רַבִּי אַבָּהוּ כָּל הַמְהַרְהֵר אַחַר רַבּוֹ כְּאִלּוּ מְהַרְהֵר אַחֲרֵי הַשְּׁכִינָה, שֶׁנֶּאֱמַר (במדבר כא, ה): וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמשֶׁה לָמָּה הֶעֱלִיתֻנוּ מִמִּצְרַיִם וגו'. דָּרַשׁ רָבָא, מַאי דִּכְתִיב (חבקוק ג, יא): שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה, מְלַמֵּד שֶׁעָלוּ שֶׁמֶשׁ וְיָרֵחַ לִזְבוּל אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אִם אַתָּה עוֹשֶׂה דִין לְבֶן עַמְרָם נֵצֵא, וְאִם לָאו, לֹא נֵצֵא, עַד שֶׁזָּרַק בָּהֶם חִצִּים, אָמַר לָהֶם לִכְבוֹדִי לֹא מְחִיתֶם, לִכְבוֹד בָּשָׂר וָדָם, מְחִיתֶם, וְהָאִידְנָא עַד דִּמְחוֹ לְהוֹ לָא נָפְקֵי. דָּרַשׁ רָבָא מַאי דִכְתִיב (במדבר טז, ל): אִם בְּרִיאָה יִבְרָא ה', אָמַר משֶׁה רִבּוֹן הָעוֹלָמִים אִם בְּרִיאָה גֵּיהִנֹּם, מוּטָב, וְאִם לָאו יִבְרָא ה', לְמַאי, אִילֵימָא לְמִבְרְיֵיהּ מַמָּשׁ, וְהָכְתִיב (קהלת א, ט): אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ, אֶלָא לְאַקְרוּבֵי פִתְחָא. (במדבר כו, יא): וּבְנֵי קֹרַח לֹא מֵתוּ. תָּאנָא מִשּׁוּם רַבֵּינוּ מָקוֹם נִתְבַּצֵר לָהֶם בַּגֵּיהִנֹּם. אָמַר רַבָּה בַּר בַּר חָנָא זִימְנָא חָדָא הֲוָה אָזֵילְנָא בְּאוֹרְחָא, וְאָמַר לִי הַהוּא טַיְיעָא תָּא וְאַחְוֵי לָךְ בֵּי בְּלוּעֵי דְקֹרַח, אָזְלֵי וַחֲזָאי תְּרֵי בִּזְעֵי וְקָא נָפַק קוּטְרָא מִינַיְּיהוּ, שָׁקַל גַּבְּבָא דְּעַמְרָא וְאַמְשְׁיֵיהּ בְּמַיָּא וְאוֹתְבֵיהּ בְּרֵישׁ רוֹמְחָא וְעַיְילֵהּ לְהָתָם וְאִיחֲרַךְ וּנְפַל. אֲמַר לֵיהּ אַצֵּית מַאי שָׁמַעְתְּ, וּשְׁמָעִי דַּהֲווֹ קָאַמְרֵי משֶׁה וְתוֹרָתוֹ אֱמֶת וְהֵן בַּדָּאִין, אָמַר לִי כָּל תְּלָתִין יוֹמִין מְהַדְּרָא לְהוֹ גֵּיהִנֹּם כְּבָשָׂר בְּתוֹךְ קַלַּחַת וְאָמְרֵי הָכֵי משֶׁה וְתוֹרָתוֹ אֱמֶת. וְלֶעָתִיד לָבוֹא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹצִיאָן, וַעֲלֵיהֶם אָמְרָה חַנָּה (שמואל א ב, ו): ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.
“And On son of Pelet” (Numbers 16:1) – why was his name On? It is because all his days were spent in acute mourning.35He regretted his association with Koraḥ and the rest. “Son of Pelet” – a son for whom wonders [pelaot] were performed. Rav said: On ben Pelet, his wife saved him. She said to him: ‘What is in it for you in this dispute? If Aaron is the High Priest, you are a disciple, if Koraḥ is the High Priest, you are a disciple.’ She said to him: ‘I know that the entire assembly is holy, as it is stated in their regard: “The entire congregation, all of them are holy”’ (Numbers 16:3). What did she do? She gave him wine and got him intoxicated and lay him in bed. She sat at the door, she and her daughter, and she unbound her hair. Anyone who came for her husband On would withdraw. Meanwhile, they were swallowed. This is what is written: “The wise among women builds her house” (Proverbs 14:1) – this is On’s wife. “And the foolish will destroy it with her hands” (Proverbs 14:1) – this is Koraḥ’s wife.
“They arose before Moses…princes of [nesi’ei] the congregation” (Numbers 16:2) – the outstanding of the congregation.36Nesi’ei is expounded to mean those raised [nisa’im] above the congregarion. “Distinguished of the convocation [mo’ed]” – who know how to intercalate the years and to determine months.37Mo’ed is expounded in the sense of appointed times. “People of renown” – that have great renown in all areas.
“Moses heard” (Numbers 16:4) – what did he hear? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: It teaches that they suspected him regarding a married woman, as it is stated: “They were jealous [vaykanu] of Moses in the camp” (Psalms 106:16) – Rabbi Shmuel bar Yitzḥak said that Rav said: It teaches that everyone warned [kinei] his wife concerning Moses.38This is the first step of the sota process, where a husband warns his wife not to enter into isolation with a certain man.
“[Moses arose and] went to Datan and Aviram” (Numbers 16:25) – Reish Lakish said: From here is learned that one does not perpetuate a dispute. Rav said: Anyone who perpetuates a dispute is in violation due to: “And he shall not be like Koraḥ and like his congregation” (Numbers 17:5). Rav Asi said: He39Anyone who perpetuates a dispute. is fit to be afflicted with leprosy. Here it is written: “As the Lord spoke to him at the hand of Moses” (Numbers 17:5), and there it is written: “The Lord said to him further: Bring your hand…[and behold, his hand was leprous]” (Exodus 4:6).
Rabbi Ḥisda said: Anyone who enters into a dispute with his teacher, it is as though he enters into a dispute with the Divine Presence, as it is stated: “Who agitated against the Lord” (Numbers 26:9).40The verse is referring to Datan and Aviram. Rabbi Yosei bar Rabbi Ḥanina said: Anyone who quarrels with his teacher, it is as though he does so with the Divine Presence, as it is stated: “These are the waters of strife, where the children of Israel quarreled with the Lord” (Numbers 20:13). Rabbi Ḥanina said: Anyone who states a grievance against his teacher, it is as though he states a grievance against the Divine Presence, as it is stated: “Your complaints are not against us, but against the Lord” (Exodus 16:8). Rabbi Abbahu said: Anyone who thinks ill of his teacher, it is as though he thinks ill of the Divine Presence, as it is stated: “The people spoke against God and against Moses: Why did you take us up from Egypt….” (Numbers 21:5).
Rava expounded: What is it that is written: “The sun, the moon, stand in their abode [zevula]”? (Habakkuk 3:11).It teaches that the sun and the moon ascended to zevul.41The fourth of the seven heavens. They said before Him: ‘Master of the universe, if you perform justice for the son of Amram, we will emerge; if not, we will not emerge,’ until He shot arrows at them. He said to them: ‘For My honor, you did not protest,42When people worshiped the sun or the moon you did not protest. but for the honor of flesh and blood, you protested?’ Today, until He strikes them, they do not emerge.43The sun and moon do not rise since they are protesting because of God's honor.
Rava expounded: What is it that is written: “But if the Lord creates a creation”? (Numbers 16:30). Moses said: ‘Master of the universe, if there is a creation of Gehenna, fine; but if not, let the Lord create it.’ What did he mean? You say to actually create it, but is it not written: “There is nothing new under the sun”? (Ecclesiastes 1:9). Rather, it is to bring the opening [of Gehenna] near.
“But Koraḥ’s sons did not die” (Numbers 26:11). It is taught in the name of our Rabbi: A place was fortified for them in Gehenna. Rabba bar bar Ḥana said: One time I was walking along the way, and a certain Arab said to me: ‘Come and I will show you the place of those of Koraḥ who were swallowed.’ I went and I saw two fissures from which smoke was emerging. He took a woollen fleece, soaked it in water, placed it on the tip of his spear and inserted it there. It was singed and fell. He said to me: ‘Listen; what do you hear?’ And I heard that this is what they were saying: ‘Moses and his Torah are truth, and they44They are referring to themselves, having entered into a dispute with Moses. are liars.’ He said to me: ‘Every thirty days, Gehenna returns them here like meat in a cauldron, and they say this: Moses and his Torah are truth.’ But in the future, the Holy One blessed be He is destined to take them out. In their regard, Hannah said: “The Lord puts to death and brings to life; He lowers to the abyss and elevates” (I Samuel 2:6).
מנצפ"ך הָאוֹתִיּוֹת כְּפוּלוֹת, צוֹפִים אֲמָרוּם, כ"ך נִרְמַז לְאַבְרָהָם (בראשית יב, א): לֶךְ לְךָ לְמֵאָה שָׁנָה יוֹלִיד. מ"ם לְיִצְחָק (בראשית כו, טז): כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד, רְמָזוֹ שֶׁהוּא וְזַרְעוֹ עֲצוּמִים בִּשְׁנֵי עוֹלָמוֹת. נ"ן לְיַעֲקֹב (בראשית לב, יב): הַצִּילֵנִי נָא, מַצִּיל בִּשְׁנֵי עוֹלָמוֹת. פ"ף לְיִשְרָאֵל לְמשֶׁה (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם. צ"ץ (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וגו', זֶה מָשִׁיחַ, וְאוֹמֵר (ירמיה כג, ה): וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ. (ישעיה ג, ג): שַׂר חֲמִשִׁים, עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, הוֹסֵף עֲלֵיהֶם אַחַד עָשָׂר מִן תְּרֵי עֲשַׂר, חוּץ מִן יוֹנָה שֶׁהוּא בִּפְנֵי עַצְמוֹ, וְשִׁשָּׁה סְדָרִים, וְתִשְׁעָה פְּרָקִים דְּתוֹרַת כֹּהֲנִים, הֲרֵי חֲמִשִּׁים. (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, שִׁשִּׁים מַסֶּכְתּוֹת, (שיר השירים ו, ח): וּשְׁמֹנִים פִּילַגְשִׁים, שְׁמוֹנִים בָּתֵּי מִדְרָשׁוֹת שֶׁהָיוּ בִּירוּשָׁלַיִם, כְּנֶגֶד פְּתָחֶיהָ. (שיר השירים ו, ח): וַעֲלָמוֹת אֵין מִסְפָּר, מִשְׁנָה הַחִיצוֹנָה. (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. (בראשית יד, יד): שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, הוּא אֱלִיעֶזֶר. (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי. בֶּן שָׁלשׁ שָׁנִים הִכִּירוֹ. הַשָֹּׂטָן בְּגִימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְאַרְבָּעָה, מִנְּיַן יְמוֹת הַחַמָּה שַׁלִּיט לְהַלְשִׁין בְּכֻלָּן חוּץ מִיּוֹם כִּפּוּר. אָמַר רַב אַמֵּי בֵּי רַבִּי אַבָּא אַבְרָהָם עַד שֶׁלֹא נִמּוֹל וְלֹא הוֹלִיד הָיָה חָסֵר ה', נִתּוֹסַף ה' וְנַעֲשָׂה שָׁלֵם וְהוֹלִיד לְמִנְיַן אוֹתִיּוֹתָיו. (משלי יב, ד): אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ, זוֹ שָׂרָה, שָׂרַי הָיְתָה שְׁמָהּ. פְּלִיגֵי בָּהּ תְּרֵי אָמוֹרָאֵי, חַד אָמַר נֶחְלַק הַיו"ד לִשְׁנַיִם, ה' לְאַבְרָהָם ה' לְשָׂרָה. וְחַד אָמַר יו"ד שֶׁנִּטַּל מִן שָׂרָה קָרָא תִּגָר, עַד שֶׁבָּא יְהוֹשֻׁעַ וְהוֹסִיף לוֹ משֶׁה י', יָ"הּ יוֹשִׁיעֲךָ מֵעֲצַת הַמְרַגְּלִים. י' מִיִּצְחָק מוּל עֲשָׂרָה נִסְיוֹנוֹת. צ', לְתִשְׁעִים שָׁנָה לְשָׂרָה נוֹלַד. ח', לִשְׁמוֹנָה יָמִים נִמּוֹל. ק', מֵאָה שָׁנִים הָיוּ לְאַבְרָהָם. וְיַעֲקֹב עַל שְׁמוֹ נִקְרָא, יו"ד, מוּל הָעֲשִׂירִי, חֲשֹׁב מִבִּנְיָמִין עַד לֵוִי הוּא עֲשִׂירִי. ע', בְּשִׁבְעִים נֶפֶשׁ. ק', כְּנֶגֶד אוֹתִיּוֹת הַבְּרָכָה וְיִתֶּן לְךָ. נִשְׁתַּיְירוּ ב', כְּנֶגֶד שְׁנֵי מַלְאָכִים עוֹלִים. הַלּוּחוֹת הָיוּ בָּהֶן תרי"ג מִצְווֹת כְּנֶגֶד אוֹתִיּוֹת מִן (שמות כ, ב): אָנֹכִי, עַד (שמות כ, יד): אֲשֶׁר לְרֵעֶךָ, לֹא פָּחוֹת וְלֹא יוֹתֵר, וְכֻלָּן נִתְּנוּ לְמשֶׁה בְּסִינַי, שֶׁבָּהֶם חֻקִּים וּמִשְׁפָּטִים תּוֹרָה וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה. (ישעיה לג, ו): יִרְאַת ה' הִיא אוֹצָרוֹ, אֵין בְּכָל הַמִּדּוֹת גָּדוֹל מִיִּרְאָה וַעֲנָוָה, (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת ה' אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ. יִרְאַת, בְּגִימַטְרִיָּא תרי"א, וְתוֹרָה תרי"א, וְיִרְאָה וְתוֹרָה עִמָּם הֲרֵי תרי"ג. צִיצִית, תָּנוּ רַבָּנָן ח' גְּרוּרִין וְה' קְשׁוּרִין, הֲרֵי תרי"ג, שְׁנַיִם לְמַעְלָה וּשְׁלשָׁה לְמַטָּה. יְמֵי אַבְרָהָם מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנָה, יִצְחָק מֵאָה וּשְׁמוֹנִים שָׁנָה, יַעֲקֹב מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנָה, כְּשֶׁאַתָּה כּוֹלְלָן נִמְצָא חֲמֵשׁ מֵאוֹת שָׁנָה וּשְׁתֵּי שָׁנִים, וְכֵן מַהֲלַךְ שָׁמַיִם לָאָרֶץ (דברים יא, כא): כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ. (שמואל ב כג, א): הֻקַם עָל, כְּנֶגֶד מֵאָה בְּרָכוֹת, שֶׁבְּכָל יוֹם הָיוּ מֵתִים מִיִּשְׂרָאֵל מֵאָה אֲנָשִׁים בָּא דָּוִד וְתִקֵּן לָהֶם מֵאָה בְּרָכוֹת, כֵּיוָן שֶׁתִּקְנָם נִתְעַצְּרָה הַמַּגֵּפָה. עָל עֻלָּהּ שֶׁל תּוֹרָה, וְעֻלָּהּ שֶׁל קְצָרָה. (הושע יד, ג): כָּל תִּשָֹּׂא עָוֹן וְקַח טוֹב וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם בִּזְּמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְרִיבִים קָרְבָּן וּמִתְכַּפֵּר, וְעַכְשָׁו אֵין בְּיָדֵנוּ אֶלָּא תְּפִלָּה, טוֹ"ב בְּגִימַטְרִיָּה שְׁבַע עֶשְׂרֵה, תְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת, הוֹצֵא מִשָּׁם בִּרְכַּת הַמִּינִין שֶׁתִּקְנוּהָ בְּיַבְנֶה, וְאֶת צֶמַח דָּוִד שֶׁתִּקְנוּ אַחֲרָיו עַל שׁוּם (תהלים כו, ב): בְּחָנֵנִי ה' וְנַסֵּנִי. וְרַבִּי סִימוֹן אוֹמֵר קַח טוֹב בְּגִימַטְרִיָּה נֶפֶ"שׁ, אָמְרוּ יִשְׂרָאֵל כְּשֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְטִירִים חֲלָבִים וְאֵמוּרִין וּמִתְכַּפְּרִין, וְעַכְשָׁו הֲרֵי חֶלְבֵּנוּ וְדָמֵנוּ וְנַפְשׁוֹתֵינוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּהֵא כַּפָּרָה עָלֵינוּ, וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. (רות ד, יג): וַיִּתֵּן ה' לָהּ הֵרָיוֹן, בְּגִימַטְרִיָּה מָאתַיִם שִׁבְעִים וְאֶחָד. שִׁעוּר מֵי מִקְוֶה אַרְבָּעִים סְאָה, כָּל מֵי בְאֵר שֶׁכָּתוּב בַּתּוֹרָה, וְכַמָּה בֵּיצִים בְּמִקְוֶה חֲמֵשֶׁת אֲלָפִים וּשְׁבַע מֵאוֹת וְשִׁשִּׁים, כָּל סְאָה מֵאָה אַרְבָּעִים וְאַרְבַּע בֵּיצִים. חַלָּה אַרְבָּעִים וְשָׁלשׁ בֵּיצִים וְחֹמֶשׁ. וּמִנַיִן לְמִקְוֶה שֶׁצָּרִיךְ אַרְבָּעִים סְאָה, (ישעיה ח, ו): מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט, בְּגִימַטְרִיָּא אַרְבָּעִים. וּמַפְרִישׁ חַלָּה צָרִיךְ שֶׁיַּפְרִישׁ אַחַת מֵאַרְבָּעִים וְשָׁלשׁ וְחֹמֶשׁ מִן הַתּוֹרָה לְמִנְיַן חַלָּה. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, דִּכְתִיב (שמות לה, א): אֵלֶּה הַדְּבָרִים, אֵלֶּה, שְׁלשִׁים וָשֵׁשׁ, דְּבָרִים שְׁתַּיִם, הַדְּבָרִים שָׁלשׁ, הֲרֵי אַרְבָּעִים חָסֵר אֶחָת. (דברים כה, ג): אַרְבָּעִים יַכֶּנוּ לֹא יֹסִיף, כְּנֶגֶד אַרְבָּעִים קְלָלוֹת שֶׁנִּתְקַלְּלוּ נָחָשׁ וְחַוָּה וְאָדָם וַאֲדָמָה. וּפִחֲתוּ חֲכָמִים אֶחָת מִשּׁוּם לֹא יֹסִיף, רַבּוּ זְכֻיּוֹת מְלִיצֵי טוֹבוֹת וּפָחֲתוּ עֲוֹנוֹת, מוּטָב שֶׁיָּבוֹאוּ שְׁנַיִם וְיִדְחוּ אֶחָד. (ירמיה כה, כו, נא, מא): שֵׁשַׁךְ בְּא"ת ב"שׁ, בָּבֶל. (ישעיה ז, ו): טָבְאַל בְּאלב"ם, רמלא. (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה, בְּזֹאת רֶמֶז לְמִקְדָּשׁ רִאשׁוֹן שֶׁיַּעֲמֹד אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנָה.
Mem, nun, tzadi, peh, kaf, the double letters,45These letters are written differently when they appear as the last letter of a word. were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred.46The letter kaf appears twice in lekh lekha. Lamed – 30 + kaf – 20 = 50 x 2 = 100. Mem mem is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16).47The letter mem appears twice in mimenu. An alternative term meaning “than we” could have been employed, but wasn’t. He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik] and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5).
“A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim48The Torat Kohanim is a midrash halakha on Leviticus. At the time that this midrash was written, the Torat Kohanim was apparently divided into nine large chapters. – that is fifty.
“They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna.49Tannaitic statements which were not incorporated into the Mishna.
“Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction.50Numbers 6:24–26. “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer.51The number of members of his household whom Abraham took to recover Lot corresponds to the numerical value of Eliezer: alef – 1 + lamed – 30 + yod –10 + ayin – 70 + zayin – 7 + reish – 200 = 318.
“Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him.52Abraham heeded God’s voice for ‘ekev’ years: ayin – 70 + kof – 100 + beit – 2 = 172. He lived a total of one hundred and seventy-five years. He recognized God at age three.
HaSatan – three hundred and sixty-four,53Heh – 5 + sin – 300 + tet – 9 + nun – 50 = 364. the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur.
Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters.54Alef – 1 + beit – 2 + reish – 200 + heh – 5 + mem – 40 = 248, the number of limbs in a person’s body.
“A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah.55Yod is ten and heh is five. And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod56Yehoshua's name, originally, was Hoshea. – may the Lord rescue you [Ya yoshiakha] from the counsel of the spies.57Yehoshua is a portmanteau of ya yoshiakha.
The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet, to the eight days [of age] at which he was circumcised; kof, Abraham was one hundred years of age.58When Isaac was born.
Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi;59Counting backwards from Benjamin, Levi is the tenth. he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22);60This is the number of people with whom Jacob descended to Egypt. kof – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended.61When Jacob left Canaan to go to Aram.
The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada.
“Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility62Since humility is not mentioned elsewhere in this portion of the midrash, Matnot Kehuna and Etz Yosef write that it should be erased. – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven,63Yod – 10 + reish – 200 + alef – 1 + tav – 400 = 611. and of Torah is six hundred and eleven.64Tav – 400 + vav – 6 + reish – 200 + heh – 5 = 611. Add fear and Torah to them;65When a gematria is used, sometimes the word or words being discussed are used to add 1 to the gematria. Thus, 611 + Torah + yirat = 613. the result is six hundred and thirteen.
Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above66Adjacent to the corner of the garment. and three below, that is six hundred and thirteen.67Tzadi – 90 + yod – 10 + tzadi – 90 + yod – 10 + tav – 400 = 600 + 8 strings + 5 knots = 613.
The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21).68The preceding phrase is: “regarding which the Lord has taken an oath to your forefathers.” And "the days of the heavens over the earth" is interpreted as the time that it would take to walk from the earth to the heavens.
“[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high [al]” (II Samuel 23:1) – this corresponds to one hundred blessings.69The numerical value of al is 100: Ayin – 70 + lamed – 30 = 100. Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol]70Both al and ol are written with an ayin and lamed. of Torah and the yoke of suffering.
“Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings?71The Amida. Exclude from there the blessing of the heretics,72This refers to the twelfth blessing in the Amida. that they instituted it in Yavne, and “the offshoot of David”73This refers to the fifteenth blessing of the Amida. that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2).74See Sanhedrin 107a, where David fails the test of Bathsheba. Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person].75With the atbash cypher, the distance of a letter from the beginning of the alphabet is measured, and it is replaced bythe letter that is the same distance from the end of the alphabet. Tet – nun; vav – peh; beit – shin: tov becomes nefesh. Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.”
“The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one.76This is the number of days in nine full months, plus the first day of the tenth month.
The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks.
From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty.
One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla.77Ḥet – 8 + lamed – 30 + heh – 5 = 43.
The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1).78The following verse begins: “Six days labor shall be performed…” Eleh – thirty-six,79Alef – 1 + lamed – 30 + heh – 5 = 36. devarim – two,80Devarim (matters) is written in the plural. The minimum plural possible is two. hadevarim –three;81Deriving an additional one from the heh prefix. that is forty less one.
“Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.”
Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer.82Iniquities can refers to people who the court puts to death by mistake. According to that explanation, the midrash here explains that in order to prevent the iniquity of mistakenly killing somebody, for acquittal a majority of one is sufficient, but a majority of two is required for a guilty verdict. It is preferable when convicting that at least a majority of two will prevail, rather than one.
“Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam83Alef becomes lamed. The alphabet is divided in two in the middle, with eleven letters in each group. The first letter in the first group – aleph – is replaced by the first letter in the second group – lamed. The second letter – bet – is replaced by mem, etc. cypher is Remala.84The son of Tave’al, mentioned in the verse, is a reference to Pekaḥ ben Remalyahu, king of Israel.
“With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years.85Beit – 2 + zayin – 7 + alef – 1 + tav – 400 = 410.
יִתְבָּרַךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּרָא אֶת עוֹלָמוֹ בְּחָכְמָה וּבִתְבוּנָה, לְנִפְלְאוֹתָיו אֵין חֵקֶר וְלִגְדֻלָּתוֹ אֵין מִסְפָּר, דִּכְתִיב (תהלים לג, ז): כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת, מַהוּ כֹּנֵס כַּנֵּד, כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אָמַר לוֹ לְשַׂר שֶׁל יָם פְּתַח פִּיךָ וּבְלַע כָּל מֵימוֹת בְּרֵאשִׁית, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם דַּיִּי שֶׁאֶעֱמֹד בְּשֶׁלִּי, הִתְחִיל לִבְכּוֹת, בָּעַט בּוֹ וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, אַתְּ מוֹצֵא שֶׁשַֹּׂר שֶׁל יָם רַהַב שְׁמוֹ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׁן וּדְרָכָן וְקִבְּלָן הַיָּם, שֶׁנֶּאֱמַר (עמוס ד, יג): וְדָרַךְ עַל בָּמֳתֵי אָרֶץ. וְשָׂם לָהֶם חוֹל בְּרִיחַ וּדְלָתַיִם, שֶׁנֶּאֱמַר (איוב לח, ח): וַיָּסֶךְ בִּדְלָתַיִם יָם, וּכְתִיב (ירמיה ה, כב): הַאוֹתִי לֹא תִירָאוּ נְאֻם ה' אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם, וּכְתִיב (איוב לח, יא): וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף. אָמַר לוֹ הַיָּם רַבִּי אִם כֵּן יִתְעָרְבוּ מֵימַי הַמְתוּקִין בַּמְלוּחִים, אָמַר לוֹ לָאו, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אוֹצָר בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר (תהלים לג, ז): נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת, אִם תֹּאמַר שֶׁזֶּה תֵּמַהּ גָדוֹל שֶׁאֵין מִתְעָרְבִים כָּל מֵימֵי הַיָּם, הֲרֵי פַּרְצוּף שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְנֵי אָדָם מְלֹא הַסִּיט יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת וְאֵין מִתְעָרְבִין זֶה בָּזֶה, מֵי עֵינַיִם מְלוּחִין, מֵי אָזְנַיִם שְׁמֵנִים, מֵי הַחֹטֶם סְרוּחִים, מֵי הַפֶּה מְתוּקִין. מִפְּנֵי מָה מֵי עֵינַיִם מְלוּחִין, שֶׁבִּזְמַן שֶׁאָדָם בּוֹכֶה עַל הַמֵּת בְּכָל שָׁעָה מִיָּד הָיָה מִסְתַּמֵּא, אֶלָּא עַל שֶׁהֵן מְלוּחִין פּוֹסֵק וְאֵינוֹ בּוֹכֶה. מִפְּנֵי מָה מֵי אָזְנַיִם שְׁמֵנִים, שֶׁכְּשֶׁאָדָם שׁוֹמֵעַ שְׁמוּעָה קָשָׁה, אִלֵּימָא תּוֹפְשָׂהּ בְּאָזְנָיו מִתְקַשֶּׁרֶת וּמֵת, מִתּוֹךְ שֶׁהֵם שְׁמֵנִים מַכְנִיס בָּזֶה וּמוֹצִיא בָּזֶה, מִפְּנֵי מָה מֵי הַחֹטֶם סְרוּחִים, שֶׁבִּזְמַן שֶׁאָדָם מֵרִיחַ רֵיחַ רַע, אִלֵּימָא מֵי הַחֹטֶם סְרוּחִים שֶׁמַּעֲמִידִין אוֹתוֹ מִיָּד מֵת. מִפְּנֵי מָה מֵי הַפֶּה מְתוּקִין, פְּעָמִים אוֹכֵל אֲכִילָה וְאֵינָהּ מִתְקַבֶּלֶת בְּלִבּוֹ, אִם אֵין מֵי הַפֶּה מְתוּקִין אֵין נַפְשׁוֹ חוֹזֶרֶת עוֹד, וְעוֹד לְפִי שֶׁקּוֹרֵא בַּתּוֹרָה, דִּכְתִיב בָּהּ (תהלים יט, יא): וּמְתוּקִים מִדְּבַשׁ, לְפִיכָךְ מֵי הַפֶּה מְתוּקִין, וַהֲלוֹא דְבָרִים קַל וָחוֹמֶר, וּמַה מְּלֹא הַסִּיט יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת, הַיָּם הַגָּדוֹל עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר בּוֹ (תהלים קד, כה): זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ וְלֹא בָּרָא דָּבָר אֶחָד לְבַטָּלָה, פְּעָמִים שֶׁעוֹשֶׂה שְׁלִיחוּתוֹ עַל יְדֵי צְפַרְדֵעַ וּפְעָמִים עַל יְדֵי צִרְעָה וּפְעָמִים עַל יְדֵי עַקְרָב. אָמַר רַבִּי חָנִין דְּצִפּוֹרִי מַעֲשֶׂה בְּעַקְרָב אֶחָד שֶׁהָלַךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעֵבֶר הַיַּרְדֵּן וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא צְפַרְדֵעַ אַחַת וְעָבַר עָלֶיהָ, וְהָלַךְ אוֹתוֹ עַקְרָב וְעָקַץ אֶת הָאָדָם. וְכֵן מַעֲשֶׂה בְּקוֹצֵר אֶחָד שֶׁהָיָה מְעַמֵּר וְקוֹצֵר בְּבִקְעַת בֵּית תּוֹפֶת, כֵּיוָן שֶׁבָּא הַשָּׁרָב נָטַל עֵשֶׂב וְקָשַׁר בְּרֹאשׁוֹ, אֲתָא עֲלֵיהּ חִוְיָא גִּבָּר קָם קַטְלֵיהּ, עֲבַר עֲלֵיהּ חַבָּר, חָמָא קְטִיל חִוְיָא, אֲמַר לֵיהּ מַאן קְטַל הָדֵין חִוְיָא, אֲמַר לֵיהּ אֲנָא, אִסְתַּכַּל עִשְׂבָּא דִּבְרֵישֵׁיהּ אֲמַר לֵיהּ מֵרִים אַתְּ עִשְׂבָּא דִּבְרֵישֵׁךְ וְאַתְּ מַשְׁבִּיחַ, עֲבַד הָכֵי, קָרַב לְגַבֵּיהּ, לֹא הִסְפִּיק לִגַּע בּוֹ עַד שֶׁנָּשַׁר אֵבָרִים אֵבָרִים. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וּפוֹשֵׁט בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיחַ וּבָא לָעִיר, מַאן דְּמוֹקְמִין לֵיהּ מִן הָכָא אָזֵיל לְהָכָא, מַאן דְּמוֹקְמִין לֵיהּ מִן הָכָא אָזֵיל לְהָכָא, אָמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ, כֵּיוָן שֶׁנִּכְנַס לָעִיר נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בַּר פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי יִצְחָק בֶּן אֶלְעָזָר הֲוָה מְטַיֵּל בְּשׁוּנִיתָא בְּקֵיסָרִי, מָצָא קוּלִית אַחַת מֻשְׁלֶכֶת בַּדֶּרֶךְ הָיָה מַצְנַע לָהּ מִן הָכָא הָדַר מַשְׁכַּח לָהּ מִן הָכָא, אָמַר כִּמְדֻמֶּה אֲנִי שֶׁזּוֹ מְתֻקֶּנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ, בָּתַר יוֹמִין עֲבַר בַּלְדָּר מִן מַלְכוּתָא נִכְשַׁל בָּהּ וְנָפַל בָּהּ וָמֵת, בָּדְקוּ אַחֲרָיו וּמָצְאוּ בְּיָדוֹ כְּתָבִין בִּישִׁין עַל יְהוּדָאִין. מַעֲשֶׂה בִּשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, אֶחָד פִּקֵּחַ וְאֶחָד סוּמָא, יָשְׁבוּ לֶאֱכֹל פָּשְׁטוּ יְדֵיהֶם לְעִשְׂבֵּי הַשָֹּׂדֶה וְאָכְלוּ, זֶה שֶׁהָיָה פִּקֵּחַ נִסְתַּמָּא, וְזֶה שֶׁהָיָה סוּמָא נִתְפַּקַּח, לֹא זָזוּ מִשָּׁם עַד שֶׁזֶּה נִסְמַךְ עַל זֶה שֶׁהָיָה סוֹמְכוֹ. וּמַעֲשֶׂה בְּאֶחָד שֶׁהָיָה הוֹלֵךְ מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל, כְּשֶׁהָיָה אוֹכֵל לֶחֶם רָאָה שְׁנֵי צִפֳּרִים מִתְנַצִּין זֶה עִם זֶה, הָרַג אֶחָד מֵהֶם אֶת חֲבֵרוֹ, הָלַךְ וְהֵבִיא עֵשֶׂב וְהִנִּיחוֹ עַל פִּיו וְהֶחֱיָהוּ, הָלַךְ אוֹתוֹ הָאִישׁ וְנָטַל אוֹתוֹ הָעֵשֶׂב שֶׁנָּפַל מִן הַצִּפּוֹר וְהָלַךְ לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים, כְּשֶׁהִגִּיעַ לְסֻלָּמָהּ שֶׁל צוֹר מָצָא אֲרֵי מֻשְׁלָךְ וּמֵת, הֵנִיחַ הָעֵשֶׂב עַל פִּיו וְהֶחֱיָּהוּ, עָמַד הָאֲרִי וַאֲכָלוֹ, מַתְלָא אָמְרִין טַב לְבִישׁ לָא תַעֲבֵיד וּבִישָׁא לָא מָטֵי לָךְ. מַעֲשֶׂה בְּשִׂיחִין אֶחָד סוּמָא שֶׁיָּרַד בַּמַּיִם לִטְבֹּל, נִזְדַּמְּנָה לוֹ בְּאֵרָהּ שֶׁל מִרְיָם וְטָבַל וְנִתְרַפֵּא. טִיטוּס הָרָשָׁע נִכְנַס בְּבֵית קֹדֶשׁ הַקֳּדָשִׁים כְּשֶׁהוּא מְחָרֵף וּמְגַדֵּף, עָמַד וְגִדֵּר אֶת הַפָּרֹכֶת וְנָטַל סֵפֶר תּוֹרָה וְהִצִּיעָהּ וְהֵבִיא שְׁתֵּי זוֹנוֹת וְעָבַר עֲלֶיהֶן, וְשָׁלַף חַרְבּוֹ וְקִצֵּץ אֶת סֵפֶר הַתּוֹרָה, נַעֲשָׂה נֵס הִתְחִיל דַּם מְבַצְבֵּץ מִמֶּנּוּ, הִתְחִיל מִשְׁתַּבֵּחַ לוֹמַר שֶׁעַצְמוֹ הָרַג, הִתְחִיל מִתְגַּבֵּר וְהוֹלֵךְ, כֵּיוָן שֶׁהִגִּיעַ לַיָּם הָיָה הַיָּם הוֹלֵךְ וְסוֹעֵר, אָמַר אֱלֹהֵיהֶם שֶׁל אֵלּוּ אֵין גְּבוּרָתוֹ אֶלָּא בַּיָּם, אִם הוּא רוֹצֶה יַעֲלֶה לַיַּבָּשָׁה וְנִרְאֶה מִי נוֹצֵחַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע בֶּן רָשָׁע בְּרִיָּה פְּחוּתָה קַלָּה שֶׁבִּבְרִיּוֹתַי אֲנִי מַשְׁלִיחַ בְּךָ לְבַעֶרְךָ מִן הָעוֹלָם. נִכְנַס יַתּוּשׁ בְּחָטְמוֹ וּמֵת בְּמִיתָה מְשֻׁנָּה. וְלָמָּה נִקְרָא בְּרִיָּה שְׁפָלָה, עַל שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא. וּפְעָמִים עַל יְדֵי צִרְעָה, שֶׁנֶּאֱמַר (שמות כג, כח): וְשָׁלַחְתִּי אֶת הַצִּרְעָה. אָמְרוּ רַבּוֹתֵינוּ כְּשֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַצִּרְעָה לִפְנֵי יִשְׂרָאֵל לַהֲרֹג אֶת הָאֱמוֹרִים, רְאֵה מַה כְּתִיב בָּהֶן (עמוס ב, ט): וְאָנֹכִי הִשְׁמַדְתִּי אֶת הָאֱמֹרִי מִפְּנֵיהֶם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְחָסֹן הוּא כָּאַלּוֹנִים וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וגו'. הָיְתָה נִכְנֶסֶת לְתוֹךְ עֵינוֹ שֶׁל יְמִין וְשׁוֹפֶכֶת אִרְסָהּ וְהָיָה מִתְבַּקֵּעַ וְנוֹפֵל וָמֵת, שֶׁכֵּן דַּרְכּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שְׁלִיחוּתוֹ עַל יְדֵי דְבָרִים קַלִּים, לְכָל הַמִּתְגָּאִין עָלָיו שָׁלַח לָהֶם בְּרִיָה קַלָּה לְהִפָּרַע מֵהֶם, לְהוֹדִיעֲךָ שֶׁאֵין גְּבוּרָתָן מַמָּשׁ, וְלֶעָתִיד לָבוֹא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִפָּרַע מִן הָאֻמּוֹת עַל יְדֵי דְבָרִים קַלִּים, שֶׁנֶּאֱמַר (ישעיה ז, יח): וְהָיָה בַּיּוֹם הַהוּא יִשְׁרֹק ה' לַזְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם וְלַדְּבוֹרָה אֲשֶׁר בְּאֶרֶץ אַשּׁוּר.
May the name of the King of kings the Holy One blessed be He be blessed, as He created His world with wisdom and understanding, His wonders are unfathomable, and His greatness is unquantifiable, as it is written: “He gathers the water of the sea like a heap, he places the depths in storehouses” (Psalms 33:7). What is “gathers…like a heap”? When the Holy One blessed be He created His world, He said to the angel of the sea: ‘Open your mouth and swallow all the primordial water.’ He said before Him: ‘Master of the universe, it is sufficient for me if I can withstand my own.’ He began to weep. He kicked him and killed him, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed Rahav” (Job 26:12). You find that the name of the angel of the sea is Rahav. What did the Holy One blessed be He do? He crushed it and trampled it and the sea received it, as it is stated: “And tramples upon the heights of the earth” (Amos 4:13). He placed sand for them86The water in the oceans. as doors and a bar, as it is stated: “Who dammed the sea with doors” (Job 38:8). And it is written: “Will you not fear Me – the utterance of the Lord – will you not tremble before Me? For I set the sand as a boundary for the sea” (Jeremiah 5:22). And it is written: “I said: You shall come this far and not continue” (Job 38:11).
The sea said to Him: ‘If so, my sweet waters will intermingle with the salty.’ He said to it: ‘No, each and every one has a storehouse of its own,’ as it is stated: “He places the depths in storehouses.” If you say that it is a great wonder why all the water on the sea does not intermingle, the face that the Holy One blessed be He created in people is the size of a span; how many founts are in it, but they do not intermingle with one another. Tears of the eyes are salty, excretions of the ears are fatty, mucous of the nose is foul, while the saliva of the mouth is sweet. Why are the tears of the eyes salty? It is because were a person to weep uninterruptedly over the deceased, he would become immediately blinded. Because they are salty, he stops and does not weep. Why are the excretions of the ear fatty? It is so that when a person hears harsh tidings, were he to grasp it directly in his ear, it would be retained and he would die. Because they are fatty, he takes it in in this one and he lets it out with the other. Why is the mucous of the nose foul? It is so that when a person smells a foul odor, were it not for the fact that the mucous of the nose is foul and stops it, he would immediately die. Why is the saliva of the mouth sweet? It is because sometimes one eats food that is objectionable; if the saliva of his mouth was not sweet, his soul would no longer be restored to him. Moreover, it is because he reads in the Torah, in whose regard it is written: “And sweeter than honey” (Psalms 19:11). That is why the saliva of the mouth is sweet. Can the matters not be inferred a fortiori? If in the size of a span there are several founts, all the more so in the vast sea, in whose regard it is stated: “There is the sea, vast and broad; an innumerable swarm is in it” (Psalms 104:25). It is to teach you that the Holy One blessed be He accomplished His mission in all manners, and did not create anything for naught. At times He accomplishes His mission by means of a frog, at times, by means of a hornet, and at times, by means of a scorpion.
Rabbi Ḥanin of Tzipori said: There was an incident involving a certain scorpion who went to perform the mission of the Holy One blessed be He across the Jordan. The Holy One blessed be He appointed for it a certain frog, and it crossed upon it. That scorpion went and stung the person.87That was the scorpion's mission. Likewise, there was an incident involving a certain reaper, who was reaping and gathering in the Beit Tofet valley. When the heat of the day came, he took some of the grass and tied it to his head. A large serpent came upon him, and he arose and killed it. A snake charmer passed by him, he saw that he had killed the serpent. He said to him: ‘Who killed that serpent?’ He said: ‘It was I.’ He saw the grass on his head.88According to Etz Yosef, the grass on his head protected him from the poison of the snake. He said to him: ‘Would you agree to remove the grass that is on your head? Then you can boast that you killed it.’ He did so, approached it, and he did not manage to touch it before he fell apart, limb by limb.
Rabbi Yannai was sitting and interpreting verses at the entrance of his city. He saw a snake, trembling, and approaching the city. If one would seek to stop it from here, it would go there, and if one would seek to stop it from there, it would go here. He said: ‘This one is going to perform its mission.’ When it entered the city an outcry emerged in the city: ‘So-and-so son of so-and-so, a snake bit him and he died.’
Rabbi Yitzḥak ben Elazar was strolling on the rocky coast of Caesarea. He found a certain femur cast along the road. He would conceal it from here and would find it from there. He said: ‘It seems to me that this is prepared to fulfill its mission.’ Days later, an emissary of the empire passed, stumbled over it, fell, and died. They investigated after him and found in his hand harsh edicts written against the Jews.
There was an incident involving two people who were walking along the road, one sighted and one blind. They sat to eat and extended their hands to the vegetation of the field and ate. The one who had been sighted was blinded, and the one who had been blind became sighted. They did not move from there until the one who had been supported by the other was now supporting him.
There was an incident involving one who was going from the Land of Israel to Babylon. While he was eating bread, he saw two birds fighting one another. One of them killed the other. It went and brought grass and placed it on its mouth, and revived it. That person went and took the grass that had fallen from the bird and went to revive the dead with it. When he reached the Promontory of Tyre, he found a lion cast aside and dead. He placed the grass on its mouth and revived it. The lion stood and ate him. They say a parable: Do not do good to the wicked, and evil will not befall you.
There was an incident in Siḥin in which a certain blind person entered the water to immerse himself. He happened upon Miriam’s well, immersed himself and was cured.
The wicked Titus entered the chamber of the Holy of Holies while he was cursing and blaspheming. He stood and cut the curtain, took a Torah scroll, spread it, brought two prostitutes, and committed a sin with them. He drew his sword and cut the Torah scroll. A miracle was performed and blood began flowing out of it. He began taking credit, saying that he [Titus] had killed Him [God]. He continued exalting himself. When he reached the sea, the sea was gradually growing stormier. He said: ‘The God of these, His strength is only in the sea. If He wishes, let Him climb onto dry land and we will see who prevails.’ The Holy One blessed be He said to him: ‘Wicked one son of a wicked one, a tiny creature, the least significant of all My creatures, I will send against you to eliminate you from the world.’ A gnat entered his nose and he died an unnatural death. Why is it called a lowly creature? It is because it ingests, but does not egest.
Sometimes it is by means of a hornet, as it is stated: “I will send the hornet before you” (Exodus 23:28). Our Rabbis said: When the Holy One blessed be He sent the hornet before Israel to kill the Emorites, see what is written in their regard: “I destroyed the Emorite from before them, whose height was like the height of cedars and who was strong as the oaks; I destroyed his fruit from above…” (Amos 2:9). It would enter into his right eye and release its poison, and he would be split in two, fall, and die, as this is the way of the Holy One blessed be He, to accomplish his mission by means of the slightest entities. To all those who exalt themselves over Him, he sent a slight creature to exact retribution from them, to inform you that their might is not genuine. In the future, the Holy One blessed be He is destined to exact retribution from the nations by means of slight entities, as it is stated: “It will be on that day that the Lord will whistle for the fly that is at the edge of the rivers of Egypt and for the bee that is in the land of Assyria” (Isaiah 7:18).
וּמַטֵּה אַהֲרֹן (במדבר יז, כא), יֵשׁ אוֹמְרִים הוּא הַמַּטֶּה שֶׁהָיָה בְּיַד יְהוּדָה, שֶׁנֶּאֱמַר (בראשית לח, יח): וּמַטְךָ אֲשֶׁר בְּיָדֶךָ. וְיֵשׁ אוֹמְרִים הוּא הַמַּטֶּה שֶׁהָיָה בְּיַד משֶׁה וּמֵעַצְמוֹ פָּרַח, שֶׁנֶּאֱמַר (במדבר יז, כג): וְהִנֵּה פָּרַח מַטֵּה אַהֲרֹן. וְאִית דְּאָמְרֵי נָטַל משֶׁה קוֹרָה אַחַת וַחֲתָכָהּ לִשְׁנֵים עָשָׂר נְסָרִים, וְאוֹמֵר לָהֶם כֻּלְּכֶם מִקּוֹרָה אַחַת טְלוּ מַקֶּלְכֶם, וְעַל מֶה עָשָׂה (משלי כ, ג): כָּבוֹד לָאִישׁ שֶׁבֶת מֵרִיב וְכָל אֱוִיל יִתְגַלָּע, שֶׁלֹא יֹאמְרוּ מַקְלוֹ הָיָה לַח וְהִפְרִיחַ. וְגָזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמַּקֵּל וְנִמְצָא עָלָיו שֵׁם הַמְפֹרָשׁ שֶׁהָיָה בַּצִּיץ, שֶׁנֶּאֱמַר (במדבר יז, כג): וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ, וְהִפְרִיחַ בּוֹ בַּלַּיְלָה, וְעָשָׂה פֶּרִי (במדבר יז, כג): וַיִּגְמֹל שְׁקֵדִים, גָּמַל לְכָל מִי שֶׁהָיָה שׁוֹקֵד עַל שִׁבְטוֹ שֶׁל לֵוִי, וְלָמָּה שְׁקֵדִים וְלֹא רִמּוֹנִים וְלֹא אֱגוֹזִים, לְפִי שֶׁנִּמְשְׁלוּ יִשְׂרָאֵל בָּהֶם, וְאוֹתוֹ הַמַּטֶּה הָיָה בְּיַד כָּל מֶלֶךְ וּמֶלֶךְ עַד שֶׁחָרַב בֵּית הַמִּקְדָּשׁ וְנִגְנַז, וְאוֹתוֹ הַמַּטֶּה עָתִיד לִהְיוֹת בְּיַד מֶלֶךְ הַמָּשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ, שֶׁנֶּאֱמַר (תהלים קי, כ): מַטֵּה עֻזְּךָ יִשְׁלַח ה' מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ:
"And Moses spoke to the children of Israel, and all their princes gave him a staff for each prince, a staff for each prince according to their father's houses, twelve staffs, and the staff of Aaron among their staffs (Number 17:21).
“It was on the next day, and Moses came into the Tent of the Testimony, and, behold, the staff of Aaron of the house of Levi had blossomed, it had produced a blossom, and had sprouted a bud, and bore almonds” (Numbers 17:23).
“And Aaron’s staff” (Numbers 17:21) – some say it is the staff that was in Judah’s hand, as it is stated: “And the staff that is in your hand” (Genesis 38:18). And some say it is the staff that was in Moses’s hand and it blossomed on its own, as it is stated: “And behold, the staff of Aaron… had blossomed.”
Some say: Moses took one beam and cut it into twelve planks, and he said to them: ‘All of you take your staffs from one beam.’ Why did Moses do so? “Refraining from a quarrel is honor for a man, and every fool will be exposed” (Proverbs 20:3). It is so they would not say that his staff was moist and blossomed. The Holy One blessed be He decreed regarding the staff, and the ineffable name that appeared on the frontplate [tzitz] was found upon it, as it is stated: “It had produced a blossom, and had sprouted a bud [tzitz]” (Numbers 17:23). It blossomed that night and produced a fruit, “and boree almonds [vayigmol shekedim]” (Numbers 17:23). It repaid [gamal] everyone who had striven [shoked] against the tribe of Levi. Why almonds and not pomegranates and not nuts? It is because Israel was likened to them.89Israel was likened to pomegranates and nuts, and what happened to Aaron’s staff was meant as an admonition for the people of Israel.
That staff was in the hand of each and every king until the Temple was destroyed, and it was sequestered. And that staff is destined to be in the hand of the messianic king soon, in our day, as it is stated: “The Lord will send your rod of strength from Zion; rule in the midst of your enemies” (Psalms 110:2).