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Torah Reading for Chukat

In Israel: Balak

Parshat Korach
Shabbat, 3 Tammuz, 5782
2 July, 2022
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Complete: (Numbers 16:1 - 18:32; Samuel I 11:14 - 12:22)
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First Portion

Numbers Chapter 16

1Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben.   אוַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַֽאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן:
Korah… took: This portion is beautifully expounded on in the Midrash of R. Tanchuma, [as follows]:   ויקח קרח: פרשה זו יפה נדרשת במדרש רבי תנחומא:
Korah… took: He took himself to one side to dissociate himself from the congregation, to contest the [appointment of Aaron to the] kehunah. This is what Onkelos means when he renders it וְאִתְפְּלֵג, “and he separated himself.” He separated himself from the congregation to persist in a dispute. Similarly, מה יקחך לבך, “Why does your heart take you away?” (Job 15:12) meaning, it removes you, to isolate you from others (Midrash Tanchuma Korach 2). Another explanation: He attracted the heads of the Sanhedrin among them with amicable words. Similarly, “Take Aaron [with words]” (20:25); “Take words with you” (Hosea 14:3) (Midrash Tanchuma Korach 1). - [Num. Rabbah 18:2]   ויקח קרח: לקח את עצמו לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה, וזהו שתרגם אונקלוס ואתפלג נחלק משאר העדה להחזיק במחלוקת, וכן (איוב טו, יב) מה יקחך לבך, לוקח אותך להפליגך משאר בני אדם. דבר אחר ויקח קרח משך ראשי סנהדראות שבהם בדברים, כמו שנאמר (במדבר כ, כה) קח את אהרן, (הושע יד, ג) קחו עמכם דברים:
the son of Izhar the son of Kohath the son of Levi: [The verse] does not mention, “the son of Jacob,” because he [Jacob] prayed not to be mentioned in connection with their quarrel, as it is stated, “my honor, you shall not join their assembly” (Gen. 49:6). And where is his name mentioned in connection with Korah? In (I) Chron. (6:22, 23), where their genealogy is traced for the service of the Levites on the platform [in the Temple], as it says, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.” - [Midrash Tanchuma Korach 4, Num. Rabbah 18:5]   בן יצהר בן קהת בן לוי: ולא הזכיר בן יעקב, שבקש רחמים על עצמו שלא יזכר שמו על מחלוקתם, שנאמר (בראשית מט, ו) ובקהלם אל תחד כבודי. והיכן נזכר שמו על קרח, בהתיחסם על הדוכן בדברי הימים, שנאמר (ד"ה א' ו, כב - כג) בן אביאסף בן קרח בן יצהר בן קהת בן לוי בן ישראל:
Dathan and Abiram: Since the tribe of Reuben was settled in the south when they camped, thus being neighbors of Kohath and his children who were also camped in the south, they joined with Korah in his rebellion. Woe to the wicked, and woe to his neighbor! Now what made Korah decide to quarrel with Moses? He envied the chieftainship of Elizaphan the son of Uzziel whom Moses appointed as chieftain over the sons of Kohath by the [Divine] word. Korah claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were…” (Exod. 6:18). Amram was the first, and his two sons received greatness-one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Izhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word (Midrash Tanchuma Korach 1, Num. Rabbah 18:2). What did he do? He went and assembled two hundred and fifty men, heads of Sanhedrin, most of them from the tribe of Reuben, his neighbors. These were Elitzur the son of Shedeur and his colleagues, and others like him, as it says, “chieftains of the congregation, those called to the assembly.” And further it states, “These were the chosen ones of the congregation” (1:16). He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [’tzitzith’], or is it exempt?” He replied, “ It does require [fringes].” They began laughing at him [saying], "Is it possible that a cloak of another [colored] material, one string of blue wool exempts it [from the obligation of techeleth], and this one, which is made entirely of blue wool, should not exempt itself? - [Midrash Tanchuma Korach 2, Num. Rabbah 18:3]   ודתן ואבירם: בשביל שהיה שבט ראובן שרוי בחנייתם תימנה, שכן לקהת ובניו החונים תימנה, נשתתפו עם קרח במחלוקתו, אוי לרשע אוי לשכנו. ומה ראה קרח לחלוק עם משה, נתקנא על נשיאותו של אליצפן בן עוזיאל שמינהו משה נשיא על בני קהת על פי הדבור. אמר קרח, אחי אבא ארבעה היו, שנאמר (שמות ו, יח) ובני קהת וגו'. עמרם הבכור נטלו שני בניו גדולה, אחד מלך ואחד כהן גדול, מי ראוי ליטול את השניה, לא אני שאני בן יצהר שהוא שני לעמרם, והוא מנה נשיא את בן אחיו הקטן מכולם, הריני חולק עליו ומבטל את דבריו. מה עשה, עמד וכנס מאתים חמישים ראשי סנהדראות, רובן משבט ראובן שכיניו, והם אליצור בן שדיאור וחביריו וכיוצא בו, שנאמר נשיאי עדה קריאי מועד, ולהלן הוא אומר (במדבר א, טז) אלה קרואי העדה, והלבישן טליתות שכולן תכלת. באו ועמדו לפני משה. אמרו לו טלית שכולה של תכלת חייבת בציצית או פטורה. אמר להם חייבת. התחילו לשחק עליו, אפשר טלית של מין אחר חוט אחד של תכלת פוטרה, זו שכולה תכלת לא תפטור את עצמה:
descendants of Reuben: Dathan and Abiram and On the son of Peleth.   בני ראובן: דתן ואבירם ואון בן פלת:
2They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute.   בוַיָּקֻ֨מוּ֙ לִפְנֵ֣י משֶׁ֔ה וַֽאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם:
3They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?"   גוַיִּקָּֽהֲל֞וּ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֣וּ אֲלֵהֶם֘ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה:
You take too much upon yourselves: You took by far too much greatness for yourselves.   רב לכם: הרבה יותר מדאי לקחתם לעצמכם גדולה:
are all holy: All of them heard [the] words [of the commandments] at Sinai from the mouth of the Almighty. - [Midrash Tanchuma Korach 4]   כלם קדושים: כולם שמעו דברים בסיני מפי הגבורה:
So why do you raise yourselves: If you have taken kingship for yourself, you should not have chosen kehunah for your brother. Not only you heard at Sinai, “I am the Lord, your God” ; the entire congregation heard it. - [Midrash Tanchuma Korach 4]   ומדוע תתנשאו: אם לקחת אתה מלכות לא היה לך לברר לאחיך כהונה, לא אתם לבדכם שמעתם בסיני אנכי ה' אלהיך (שמות כ ב), כל העדה שמעו:
4Moses heard and fell on his face.   דוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו:
and fell on his face: because of the rebellion, for this was already their fourth offense. [When] they sinned with the calf, “Moses pleaded” (Exod. 32:11); by the episode of the complainers, “Moses prayed” (11:2); with the spies, “Moses said to God, ‘But the Egyptians will hear…’ ” (14:13), but now, at Korah’s rebellion, he became disheartened [literally, his hands were weakened]. This is comparable to a prince who sinned against his father, and his [father’s] friend placated the king on his behalf, once, twice, and three times. When he offended the fourth time, the friend became disheartened, and he said, “How much more can I trouble the king? Perhaps he will no longer accept my petition.” - [Midrash Tanchuma 4, Num. Rabbah 18: 6]   ויפול על פניו: מפני המחלוקת, שכבר זה בידם סרחון רביעי, חטאו בעגל (שמות לב, יא) ויחל משה, במתאוננים (במדבר יא, יב) ויתפלל משה, במרגלים (שם יד, יג) ויאמר משה אל ה' ושמעו מצרים, במחלוקתו של קרח נתרשלו ידיו. משל לבן מלך שסרח על אביו ופייס עליו אוהבו פעם ושתים ושלש, כשסרח רביעית נתרשלו ידי האוהב ההוא. אמר עד מתי אטריח על המלך, שמא לא יקבל עוד ממני:
5He spoke to Korah and to all his company, saying, "In the morning, the Lord will make known who is His, and who is holy, and He will draw [them] near to Him, and the one He chooses, He will draw near to Him.   הוַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶל־כָּל־עֲדָתוֹ֘ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו:
In the morning, the Lord will make known: Night is a time of drunkenness for us, and it is improper to appear before Him. His real intention was to delay, with the hope that they might retract [their opposition]. - [Midrash Tanchuma 5]   בקר ויודע וגו': עתה עת שכרות הוא לנו ולא נכון להראות לפניו והוא היה מתכוין לדחותם שמא יחזרו בהם:
In the morning, the Lord will make known who is His: For the Levitic services.   בקר ויודע ה' את אשר לו: לעבודת לויה:
and who is holy: For the kehunah.   ואת הקדוש: לכהונה:
and He will draw: them near to Him. Heb. וְהִקְרִיב אֵלָיו. And the Targum [Onkelos] proves this [that it is referring to both the Levites and the kohanim], for he renders the first phrase, “He will bring them close to Him” [and the second phrase] “He will bring into His service.” The Midrashic interpretation of בֹּקֶר, morning, [rather than מָחָר, tomorrow] is: Moses said to him [Korah], The Holy One, blessed is He, assigned boundaries to His world. Are you able to transform morning into evening? That is how possible it is for you to undo this, as it says, “It was evening and it was morning… and He separated (וַיַּבְדֵּל)” (Gen. 1:5, 7); similarly, “Aaron was set apart (וַיִּבָּדֵל) to sanctify him…” (I Chron. 23:13). - [Midrash Tanchuma Korach 3, Num. Rabbah 4]   והקריב: אותם אליו. והתרגום מוכיח כן ויקרב לקדמוהי יקרב לשמושיה. ומדרשו בקר, אמר לו משה, גבולות חלק הקב"ה בעולמו, יכולים אתם להפוך בקר לערב, כן תוכלו לבטל את זו, שנאמר (בראשית א, ה - ז) ויהי ערב ויהי בוקר ויבדל, כך (דה"א כג יג) ויבדל אהרן להקדישו וגו':
6Do this, Korah and his company: Take for yourselves censers.   וזֹ֖את עֲשׂ֑וּ קְחֽוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכָל־עֲדָתֽוֹ:
Do this!…Take for yourselves censers: Why did he see fit to speak to them thus? He said to them, “Among the nations, there are various forms of worship and many priests, and they do not all gather in one temple. We, however, have only one God, one ark, one Torah, one altar, and one kohen gadol, but you two hundred and fifty men are all seeking the kehunah gedolah! I too would prefer that. Here, take for yourselves the service most dear-it is the incense, more cherished than any other sacrifice, but it contains deadly poison, by which Nadab and Abihu were burnt. Therefore, he warned them, ”and it will be the one whom the Lord chooses-he is the holy one“ [meaning,] that he is already in his [state of] holiness. Is it not obvious that [the one] who is chosen is the holy one? Rather, Moses told them, ”I am telling you this so that you should not be found guilty. For the one He chooses will survive, and the rest of you will perish." - [Mid. Tanchuma 5, Bamidbar Rabbah 18:8]   זאת עשו קחו לכם מחתות: מה ראה לומר להם כך, אמר להם בדרכי הגוים יש נימוסים הרבה וכומרים הרבה ואין כולם מתקבצים בבית אחד, אנו אין לנו אלא ה' אחד, ארון אחד ותורה אחת ומזבח אחד וכהן גדול אחד ואתם מאתים וחמישים איש מבקשים כהונה גדולה, אף אני רוצה בכך, הא לכם תשמיש חביב מכל, היא הקטרת החביבה מכל הקרבנות וסם המות נתון בתוכו שבו נשרפו נדב ואביהוא, לפיכך התרה בהם והיה האיש אשר יבחר ה' הוא הקדוש, כבר הוא בקדושתו. וכי אין אנו יודעים שמי שיבחר הוא הקדוש, אלא אמר להם משה הריני אומר לכם שלא תתחייבו, מי שיבחר בו יצא חי, וכולכם אובדים:
censers: מַחְתּוֹת, vessels used for stoking (חוֹתִין) coals, which have a handle.   מחתות: כלים שחותין בהם גחלים ויש להם בית יד:
7Place fire into them and put incense upon them before the Lord tomorrow, and the man whom the Lord chooses he is the holy one; you have taken too much upon yourselves, sons of Levi."   זוּתְנ֣וּ־בָהֵ֣ן | אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן | קְטֹ֜רֶת לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה ה֣וּא הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי:
you have taken too much upon yourselves, sons of Levi: Heb. רַב לָכֶם בְּנֵי לֵוִי, [interpreted Midrashically as:] I have told you a very great thing. Were they not fools? For he warned them about it and they [still] took upon themselves to offer [the incense]. They sinned at the cost of their lives, as it says, “the censers of these who sinned at the cost of their lives” (17:3). But what did Korah, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: Samuel, who is equal [in importance] to Moses and Aaron. He [Korah] said, “For his sake I will be spared. [He also saw] twenty-four watches [of Levites] emanating from his grandsons, all prophesying through the holy spirit, as it says, ”all these were the sons of Heman“ (I Chron 25:5). He said, ”Is it possible that all this greatness is destined to emanate from me, and I should remain silent?“ Therefore, he participated [in the rebellion] to reach that prerogative, for he had heard from Moses that they would all perish and one would escape [death]: ”the one whom the Lord chooses-he is the holy one.“ He erred in thinking that it referred to him. He, however, did not ”see" properly, for his sons repented [and thus did not die at that time]. Moses, however, foresaw this. - [This is found in Mid.] Tanchuma [Korach 5, Num. Rabbah 18:8]   רב לכם בני לוי: דבר גדול אמרתי לכם. ולא טפשים היו שכך התרה בהם וקבלו עליהם לקרב, אלא הם חטאו על נפשותם, שנאמר את מחתות החטאים האלה בנפשותם. וקרח שפקח היה מה ראה לשטות זה, עינו הטעתו, ראה שלשלת גדולה יוצאה ממנו, שמואל ששקול כנגד משה ואהרן. אמר בשבילו אני נמלט, וכ"ד משמרות עומדות לבני בניו כולם מתנבאים ברוח הקודש, שנאמר (ד"ה א' כה, ה) כל אלה בנים להימן, אמר אפשר כל הגדולה הזאת עתידה לעמוד ממני ואני אדום, לכך נשתתף לבוא לאותה חזקה, ששמע מפי משה שכולם אובדים ואחד נמלט. אשר יבחר ה' הוא הקדוש, טעה ותלה בעצמו, ולא ראה יפה, לפי שבניו עשו תשובה, ומשה היה רואה. תנחומא:
you have taken too much upon yourselves: [The simple interpretation is:] You have taken too great a task upon yourselves, to rebel against the Holy One, blessed is He.   רב לכם: דבר גדול נטלתם בעצמכם לחלוק על הקב"ה:
8Moses said to Korah, "Please listen, sons of Levi.   חוַיֹּ֥אמֶר משֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי:
Moses said…: He began to speak softly to him, but when he saw that he [Korah] was adamant [lit., stiff-necked], he [Moses] thought, “Before the other tribes [other versions: the rest of the tribe] join him and perish with him, I will speak to all of them as well.” He then began exhorting them [saying,], “Listen to me, sons of Levi.” - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9]   ויאמר משה אל קרח שמעו נא בני לוי: התחיל לדבר עמו דברים רכים, כיון שראהו קשה עורף, אמר עד שלא ישתתפו שאר השבטים ויאבדו עמו, אדבר גם אל כולם, התחיל לזרז בהם שמעו נא בני לוי:
9Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them?   טהַֽמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַֽעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה וְלַֽעֲמֹ֛ד לִפְנֵ֥י הָֽעֵדָ֖ה לְשָֽׁרְתָֽם:
and to stand before the congregation: to sing on the platform.   ולעמוד לפני העדה: לשיר על הדוכן:
10He drew you near, and all your brothers, the sons of Levi with you, and now you seek the kehunah as well?   יוַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵֽי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה:
He drew you near: to that service from which he has distanced the rest of the congregation of Israel.   ויקרב אתך: לאותו שירות שהרחיק ממנו שאר עדת ישראל:
11Therefore, you and your entire company who are assembled are against the Lord, for what is Aaron that you should complain against him?"   יאלָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּֽעָדִ֖ים עַל־יְהֹוָ֑ה וְאַֽהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תַלִּ֖ינוּ (כתיב תלונו) עָלָֽיו:
Therefore: Because of this, “you and your entire company who are assembled” with you “are against the Lord,” for I acted as His messenger to give the kehunah to Aaron, and this rebellion is not with us [but with the Lord]. - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9]   לכן: בשביל כך אתה וכל עדתך הנועדים אתך על ה' כי בשליחותו עשיתי לתת כהונה לאהרן ולא לנו היא המחלוקת הזו:
12Moses sent to call Dathan and Abiram, the sons of Eliab, but they said, "We will not go up.   יבוַיִּשְׁלַ֣ח משֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַֽאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּֽאמְר֖וּ לֹ֥א נַֽעֲלֶֽה:
Moses sent: From here we derive that one should not persist in a dispute, because Moses sought them out to conciliate them with peaceful words. — [Mid. Tanchuma Korach 10, Sanh. 110a]   וישלח משה וגו': מכאן שאין מחזיקין במחלוקת, שהיה משה מחזר אחריהם להשלימם בדברי שלום:
We will not go up: Their own mouths caused them to stumble, [to say] that they would have only a downfall. - [Mid. Tanchuma Korach 6, Num. Rabbah 10]   לא נעלה: פיהם הכשילם, שאין להם אלא ירידה:
13Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the desert, that you should also exercise authority over us?   יגהַֽמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֨נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַֽהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר:

Second Portion

Numbers Chapter 16

14You have not even brought us to a land flowing with milk and honey, nor have you given us an inheritance of fields and vineyards. Even if you gouge out the eyes of those men, we will not go up."   ידאַ֡ף לֹ֣א אֶל־אֶ֩רֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙ הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַֽחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַֽעֵינֵ֞י הָֽאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַֽעֲלֶֽה:
nor have you given us: This statement refers to the word “not” stated above; meaning, You have not brought us up, and You have not given us an inheritance of fields and vineyards. You said to us, “I will bring you up from the affliction of Egypt to a good land…” (Exod. 3:10). You did bring us out of there, but you have not brought us to a land flowing with milk and honey. Instead, you have decreed upon us to kill us in the desert, as you said to us, “your corpses shall fall in this desert” (14:29).   ותתן לנו: הדבר מוסב על לא האמור למעלה, כלומר לא הביאותנו ולא נתת לנו נחלת שדה וכרם, אמרת לנו (שמות ג, יז) אעלה אתכם מעני מצרים אל ארץ וגו', משם הוצאתנו ולא אל ארץ זבת חלב ודבש הביאותנו, אלא גזרת עלינו להמיתנו במדבר, שאמרת לנו (במדבר יד, כט) במדבר הזה יפלו פגריכם:
Even if you gouge out the eyes of those men…: Even if you send [messengers] to gouge out our eyes if we do not go up to you, we will not go up.   העיני האנשים ההם תנקר וגו': אפילו אתה שולח לנקר את עינינו אם לא נעלה אליך, לא נעלה:
those men: Like a person who attributes his own curse to his fellow.   האנשים ההם: כאדם התולה קללתו בחבירו:
15Moses was exceedingly distressed, and he said to the Lord, "Do not accept their offering. I have not taken a donkey from a single one of them, and I have not harmed a single one of them."   טווַיִּ֤חַר לְמשֶׁה֙ מְאֹ֔ד וַיֹּ֨אמֶר֙ אֶל־יְהֹוָ֔ה אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמ֨וֹר אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם:
Moses was exceedingly distressed: Heb. וַיִּחַר לְמשֶׁה מְאֹד, he was very grieved, [not that he was angry].   ויחר למשה מאד: נצטער עד למאוד:
Do not accept their offering: According to its simple meaning, [Moses said,] Do not accept the incense that they will sacrifice before You tomorrow. According to its Midrashic interpretation, he said: I know that they have a portion in the daily communal offerings. Let their portions not be accepted favorably before You. Let the fire leave it and not consume it. - [Midrash Tanchuma Korach 7, Num. Rabbah 10]   אל תפן אל מנחתם: לפי פשוטו הקטרת שהם מקריבים לפניך מחר אל תפן אליהם. והמדרש אומר יודע אני שיש להם חלק בתמידי צבור, אף חלקם לא יקובל לפניך לרצון, תניחנו האש ולא תאכלנו:
I have not taken a donkey from a single one of them: I did not take a donkey from any one of them. Even when I went from Midian to Egypt, and I placed my wife and sons on a donkey to ride, and I should have taken that donkey from their property, I took only from my own property (Tanchuma Korach 7, Num. Rabbah 10). Onkelos renders it as שְׁחָרִית, ‘expropriated.’ In Aramaic, the king’s service is called שַׁחְוַור.   לא חמור אחד מהם נשאתי: לא חמורו של אחד מהם נטלתי. אפילו כשהלכתי ממדין למצרים והרכבתי את אשתי ואת בני על החמור, והיה לי ליטול אותו החמור משלהם, לא נטלתי אלא משלי. ותרגום אנקלוס, שחרית, לשון ארמי, כך נקראת אנגריא של מלך שחוור:
16Moses said to Korah, "You and your entire congregation should be before the Lord you, they, and Aaron tomorrow.   טזוַיֹּ֤אמֶר משֶׁה֙ אֶל־קֹ֔רַח אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הֱי֖וּ לִפְנֵ֣י יְהֹוָ֑ה אַתָּ֥ה וָהֵ֛ם וְאַֽהֲרֹ֖ן מָחָֽר:
they: Your company.   והם: עדתך:
17Let each man take his censer and place incense upon it, and let each man present his censer before the Lord; [there will thus be] two hundred and fifty censers, and let you and Aaron each [take] his censer.   יזוּקְח֣וּ | אִ֣ישׁ מַחְתָּת֗וֹ וּנְתַתֶּ֤ם עֲלֵיהֶם֙ קְטֹ֔רֶת וְהִקְרַבְתֶּ֞ם לִפְנֵ֤י יְהֹוָה֙ אִ֣ישׁ מַחְתָּת֔וֹ חֲמִשִּׁ֥ים וּמָאתַ֖יִם מַחְתֹּ֑ת וְאַתָּ֥ה וְאַֽהֲרֹ֖ן אִ֥ישׁ מַחְתָּתֽוֹ:
and let each man present his censer before the Lord…: The two hundred and fifty men among you.   והקרבתם וגו' איש מחתתו: החמשים ומאתים איש שבכם:
18So each man took his censer, and they put fire upon it and placed incense upon it, and they stood at the entrance to the Tent of Meeting with Moses and Aaron.   יחוַיִּקְח֞וּ אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ עֲלֵיהֶם֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עֲלֵיהֶ֖ם קְטֹ֑רֶת וַיַּֽעַמְד֗וּ פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד וּמשֶׁ֥ה וְאַֽהֲרֹֽן:
19Korah assembled all the congregation against them at the entrance to the Tent of Meeting, and the glory of the Lord appeared before the entire congregation.   יטוַיַּקְהֵ֨ל עֲלֵיהֶ֥ם קֹ֨רַח֙ אֶת־כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וַיֵּרָ֥א כְבֽוֹד־יְהֹוָ֖ה אֶל־כָּל־הָֽעֵדָֽה:
Korah assembled… against them: with words of mockery. All that night, he went to the tribes and enticed them [saying,] “Do you think I care only for myself? I care for all of you. These [people] come and take all the high positions: the kingship for himself and the kehunah for his brother,” until they were all enticed. - [Midrash Tanchuma Korach 7, Num. Rabbah 10]   ויקהל עליהם קרח: בדברי ליצנות. כל הלילה ההוא הלך אצל השבטים ופתה אותם כסבורין אתם שעלי לבדי אני מקפיד, איני מקפיד אלא בשביל כלכם. אלו באין ונוטלין כל הגדולות, לו המלכות ולאחיו הכהונה, עד שנתפתו כלם:
and the glory of the Lord appeared: He came in a pillar of cloud.   וירא כבוד ה': בא בעמוד ענן:

Third Portion

Numbers Chapter 16

20The Lord spoke to Moses and Aaron saying,   כוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
21"Dissociate yourselves from this congregation, and I will consume them in an instant.   כאהִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָֽעֵדָ֣ה הַזֹּ֑את וַֽאֲכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע:
22They fell on their faces and said, "O God, the God of the spirits of all flesh, if one man sins, shall You be angry with the whole congregation?"   כבוַיִּפְּל֤וּ עַל־פְּנֵיהֶם֙ וַיֹּ֣אמְר֔וּ אֵ֕ל אֱלֹהֵ֥י הָֽרוּחֹ֖ת לְכָל־בָּשָׂ֑ר הָאִ֤ישׁ אֶחָד֙ יֶֽחֱטָ֔א וְעַ֥ל כָּל־הָֽעֵדָ֖ה תִּקְצֹֽף:
O God, the God of the spirits: [God Who] knows the thoughts [of every man]. Your attributes are not like those of earthly beings. A mortal king against whom part of his country transgresses does not know who the sinner is, and, therefore, when he is angry, he metes out punishment upon them all. But as for You, all thoughts are revealed before You, and You know who the sinner is. - [Midrash Tanchuma Korach 7, Num. Rabbah 11]   אל אלהי הרוחות: יודע מחשבות. אין מדתך כמדת בשר ודם, מלך בשר ודם שסרחה עליו מקצת מדינה אינו יודע מי החוטא, לפיכך כשהוא כועס נפרע מכולם, אבל אתה לפניך גלויות כל המחשבות ויודע אתה מי החוטא:
if one man: [If one man] is the sinner, shall You be angry with the whole congregation? The Holy One, blessed be He, said, “You have spoken well. I know and will make known who sinned and who did not sin.” - [Midrash Tanchuma Korach 7, Num. Rabbah 11]   האיש אחד: הוא החוטא ואתה על כל העדה תקצוף. אמר הקב"ה יפה אמרת, אני יודע ומודיע מי חטא ומי לא חטא:
23The Lord spoke to Moses saying,   כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24"Speak to the congregation saying, 'Withdraw from the dwelling of Korah, Dathan and Abiram.'"   כדדַּבֵּ֥ר אֶל־הָֽעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־קֹ֖רַח דָּתָ֥ן וַֽאֲבִירָֽם:
Withdraw: Heb. הֵעָלוּ, as the Targum [Onkelos] renders: Withdraw from around Korah’s tent.   העלו וגו': כתרגומו הסתלקו מסביבות משכן קרח:
25Moses arose and went to Dathan and Abiram, and the elders of Israel followed him.   כהוַיָּ֣קָם משֶׁ֔ה וַיֵּ֖לֶךְ אֶל־דָּתָ֣ן וַֽאֲבִירָ֑ם וַיֵּֽלְכ֥וּ אַֽחֲרָ֖יו זִקְנֵ֥י יִשְׂרָאֵֽל:
Moses arose: He thought they would show him respect, but they did not. - [Midrash Tanchuma Korach 8, Num. Rabbah 12]   ויקם משה: כסבור שישאו לו פנים ולא עשו:
26He spoke to the congregation saying, "Please get away from the tents of these wicked men, and do not touch anything of theirs, lest you perish because of all their sins.   כווַיְדַבֵּ֨ר אֶל־הָֽעֵדָ֜ה לֵאמֹ֗ר ס֣וּרוּ נָ֡א מֵעַל֩ אָֽהֳלֵ֨י הָֽאֲנָשִׁ֤ים הָֽרְשָׁעִים֙ הָאֵ֔לֶּה וְאַל־תִּגְּע֖וּ בְּכָל־אֲשֶׁ֣ר לָהֶ֑ם פֶּן־תִּסָּפ֖וּ בְּכָל־חַטֹּאתָֽם:
27So they withdrew from around the dwelling of Korah, Dathan, and Abiram, and Dathan and Abiram went out standing upright at the entrance of their tents together with their wives, their children, and their infants.   כזוַיֵּֽעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רַח דָּתָ֥ן וַֽאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַֽאֲבִירָ֜ם יָֽצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אָֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם:
went out standing upright: Heb. נִצָּבִים, with a haughty bearing, to curse and to blaspheme, as in, “he stationed himself (וַיּתְיַצֵּב) [in an arrogant manner] for forty days” (I Sam. 17:16), said in reference to Goliath. - [Mid. Tanchuma Korach 3, 8, Num. Rabbah 12]   יצאו נצבים: בקומה זקופה לחרף ולגדף, כמו (שמואל א' יז, טז) ויתיצב ארבעים יום דגלית:
their wives, their children, and their infants: Come and see the severity of dispute. The earthly courts do not punish until [an accused] has two [pubic] hairs, and the heavenly court does not punish until one reaches the age of twenty, but here even nursing babes were punished. - [Midrash Tanchuma Korach 3]   ונשיהם ובניהם וטפם: בא וראה כמה קשה המחלוקת, שהרי בית דין של מטה אין עונשין אלא עד שיביא שתי שערות, וב"ד של מעלה עד עשרים שנה, וכאן אבדו אף יונקי שדים:
28Moses said, "With this you shall know that the Lord sent me to do all these deeds, for I did not devise them myself.   כחוַיֹּ֘אמֶר֘ משֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהֹוָ֣ה שְׁלָחַ֔נִי לַֽעֲשׂ֕וֹת אֵ֥ת כָּל־הַמַּֽעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי:
to do all these deeds: That I did by the word of God: to give Aaron the kehunah gedolah, his sons the deputy kehunah, and Elizaphan the chieftainship of the Kohathites.   לעשות את כל המעשים האלה: שעשיתי על פי הדבור לתת לאהרן כהונה גדולה ובניו סגני כהונה ואליצפן נשיא הקהתי:
29If these men die as all men die and the fate of all men will be visited upon them, then the Lord has not sent me.   כטאִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהֹוָ֖ה שְׁלָחָֽנִי:
the Lord has not sent me: But I did everything on my own, and he [Korah] is in the right for opposing me. - [Mid. Tanchuma Korach 8, Num. Rabbah 12]   לא ה' שלחני: אלא אני עשיתי הכל מדעתי ובדין הוא חולק עלי:
30But if the Lord creates a creation, and the earth opens its mouth and swallows them and all that is theirs, and they descend alive into the grave, you will know that these men have provoked the Lord."   לוְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהֹוָ֗ה וּפָֽצְתָ֨ה הָֽאֲדָמָ֤ה אֶת־פִּ֨יהָ֙ וּבָֽלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָֽרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָֽאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהֹוָֽה:
But if… a creation: A new one.   ואם בריאה: חדשה:
the Lord creates: to kill them through a death by which no man has died until now. And what is this creation? “And the earth will open its mouth and swallow them up.” Then you will know that they have provoked the Holy One, blessed is He, and I [Moses] have spoken by Divine word. Our Rabbis interpret it: If there was a mouth already created to the earth from the time of the six days of Creation, well and good, but if not, let God create [one now]. - [Mid. Tanchuma Korach, Sanh. 110a]   יברא ה': להמית אותם במיתה שלא מת בה אדם עד הנה, ומה היא הבריאה, ופצתה האדמה את פיה ותבלעם, אז וידעתם כי נאצו הם את ה', ואני מפי הגבורה אמרתי. ורבותינו פירשו אם בריאה - פה לארץ מששת ימי בראשית מוטב, ואם לאו יברא ה':
31As soon as he finished speaking all these words, the earth beneath them split open.   לאוַֽיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָֽאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם:
32The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property.   לבוַתִּפְתַּ֤ח הָאָ֨רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּֽתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָֽאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָֽרְכֽוּשׁ:
33They, and all they possessed, descended alive into the grave; the earth covered them up, and they were lost to the assembly.   לגוַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּֽאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל:
34All Israel who were around them fled from their cries, for they said, "Lest the earth swallow us up [too]!"   לדוְכָל־יִשְׂרָאֵ֗ל אֲשֶׁ֛ר סְבִיבֹֽתֵיהֶ֖ם נָ֣סוּ לְקֹלָ֑ם כִּ֣י אָֽמְר֔וּ פֶּן־תִּבְלָעֵ֖נוּ הָאָֽרֶץ:
fled from their cries: Because of the sound that emanated when they were swallowed up.   נסו לקולם: בשביל הקול היוצא על בליעתן:
35A fire came forth from the Lord and consumed the two hundred and fifty men who had offered up the incense.   להוְאֵ֥שׁ יָֽצְאָ֖ה מֵאֵ֣ת יְהֹוָ֑ה וַתֹּ֗אכַל אֵ֣ת הַֽחֲמִשִּׁ֤ים וּמָאתַ֨יִם֙ אִ֔ישׁ מַקְרִיבֵ֖י הַקְּטֹֽרֶת:

Numbers Chapter 17

1The Lord spoke to Moses saying:   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Say to Eleazar the son of Aaron the kohen that he should pick up the censers from the burned area (but throw the fire away), because they have become sanctified,   באֱמֹ֨ר אֶל־אֶלְעָזָ֜ר בֶּן־אַֽהֲרֹ֣ן הַכֹּהֵ֗ן וְיָרֵ֤ם אֶת־הַמַּחְתֹּת֙ מִבֵּ֣ין הַשְּׂרֵפָ֔ה וְאֶת־הָאֵ֖שׁ זְרֵה־הָ֑לְאָה כִּ֖י קָדֵֽשׁוּ:
but… the fire: that is in the censers.   ואת האש: שבתוך המחתות:
throw… away: [the fire] on the ground, off the censers.   זרה הלאה: לארץ מעל המחתות:
because they have become sanctified: I.e., the censers [have become sanctified], and it is forbidden to derive personal benefit from them since they made them into service vessels.   כי קדשו: המחתות ואסורין בהנאה, שהרי עשאום כלי שרת:
3the censers of these who sinned at the cost of their lives, and they shall make them into flattened out plates as an overlay for the altar, for they brought them before the Lord, and have [therefore] become sanctified, and they shall be as a reminder for the children of Israel.   גאֵ֡ת מַחְתּוֹת֩ הַֽחַטָּאִ֨ים הָאֵ֜לֶּה בְּנַפְשֹׁתָ֗ם וְעָשׂ֨וּ אֹתָ֜ם רִקֻּעֵ֤י פַחִים֙ צִפּ֣וּי לַמִּזְבֵּ֔חַ כִּֽי־הִקְרִיבֻ֥ם לִפְנֵֽי־יְהֹוָ֖ה וַיִּקְדָּ֑שׁוּ וְיִֽהְי֥וּ לְא֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל:
these who sinned at the cost of their lives: They have become willful sinners against their own lives for they opposed the Holy One, blessed is He.   החטאים האלה בנפשותם: שנעשו פושעים בנפשותם, שנחלקו על הקב"ה:
flattened out: Heb. רִקֻּעֵי, thinned out.   רקעי: רדידין:
plates: metal sheets beaten flat; in old French, tenves, thinned out, flattened.   פחים: טסין מרודדין טינבי"ש בלע"ז [מרוקעים]:
an overlay for the altar: For the copper altar.   צפוי למזבח: למזבח הנחושת:
and they shall be as a reminder: A remembrance so that people will say, “These [plates] are from those who disputed the kehunah and were burnt.”   ויהיו לאות: לזכרון, שיאמרו אלו היו מאותן שנחלקו על הכהונה ונשרפו:
4So Eleazar the kohen took the copper censers which the fire victims had brought, and they hammered them out as an overlay for the altar,   דוַיִּקַּ֞ח אֶלְעָזָ֣ר הַכֹּהֵ֗ן אֵ֚ת מַחְתּ֣וֹת הַנְּח֔שֶׁת אֲשֶׁ֥ר הִקְרִ֖יבוּ הַשְּׂרֻפִ֑ים וַיְרַקְּע֖וּם צִפּ֥וּי לַמִּזְבֵּֽחַ:
and they beat them out: In Old French, estendre, to extend, to spread, [in modern French étendre].   וירקעום: אטינבירנ"ט בלע"ז [רקעום]:
5as a reminder for the children of Israel, so that no outsider, who is not of the seed of Aaron, shall approach to burn incense before the Lord, so as not to be like Korah and his company, as the Lord spoke regarding him through the hand of Moses.   הזִכָּר֞וֹן לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַ֠עַן אֲשֶׁ֨ר לֹֽא־יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁ֠ר לֹ֣א מִזֶּ֤רַע אַֽהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י יְהֹוָ֑ה וְלֹא־יִֽהְיֶ֤ה כְקֹ֨רַח֙ וְכַ֣עֲדָת֔וֹ כַּֽאֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה בְּיַד־משֶׁ֖ה לֽוֹ:
so as not to be like Korah: Heb. וְלֹא יִהְיֶה כְקֹרַח, lit. and there shall not be like Korach. In order that there shall not be like Korah.   ולא יהיה כקרח: כדי שלא יהיה כקרח:
as the Lord spoke regarding him through the hand of Moses: [The word לוֹ literally means ‘to him.’ Here it] means ‘about him,’ that is, about Aaron, He spoke to Moses that he and his sons would be kohanim. Therefore, no outsider, who is not of the seed of Aaron, shall draw near…. Similarly, every time it says לִי or לוֹ or לָהֶם in connection with the verb דִּבּוּר, ‘speech,’ it means ‘regarding.’ Its Midrashic interpretation is that לוֹ refers to Korah. So what is [the meaning of] “by the hand of Moses”? Why not just simply “to Moses”? It alludes to those who rebel against the kehunah . They are stricken with tzara’ath , as it says, “and he [Moses] took it out, and behold, his hand was ‘leprous,’ like snow” (Exod. 4:6). For this reason, Uzziah was stricken with tzara’ath. — [Midrash Tanchuma Tzav 11]   כאשר דבר ה' ביד משה לו: כמו עליו, על אהרן דבר אל משה, שיהיה הוא ובניו כהנים, לפיכך לא יקרב איש זר אשר לא מזרע אהרן וגו', וכן כל לי ולו ולהם הסמוכים אצל דבור פתרונם כמו על. ומדרשו על קרח. ומהו ביד משה ולא כתב אל משה, רמז לחולקים על הכהונה שלוקין בצרעת, כמו שלקה משה בידו שנאמר (שמות ד, ו) ויוציאה והנה ידו מצורעת כשלג, ועל כן לקה עוזיה בצרעת:
6The following day, the entire congregation of Israel complained against Moses and Aaron saying, "You have killed the people of the Lord."   ווַיִּלֹּ֜נוּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִמָּ֣חֳרָ֔ת עַל־משֶׁ֥ה וְעַל־אַֽהֲרֹ֖ן לֵאמֹ֑ר אַתֶּ֥ם הֲמִתֶּ֖ם אֶת־עַ֥ם יְהֹוָֽה:
7It came to pass while the congregation were assembled against Moses and Aaron, that they turned to the Tent of Meeting, and behold, the cloud had covered it, and the glory of the Lord appeared.   זוַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֔ן וַיִּפְנוּ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִנֵּ֥ה כִסָּ֖הוּ הֶֽעָנָ֑ן וַיֵּרָ֖א כְּב֥וֹד יְהֹוָֽה:
8Moses and Aaron came to the front of the Tent of Meeting.   חוַיָּבֹ֤א משֶׁה֙ וְאַֽהֲרֹ֔ן אֶל־פְּנֵ֖י אֹ֥הֶל מוֹעֵֽד:

Fourth Portion

Numbers Chapter 17

9The Lord spoke to Moses saying:   טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10Stand aside from this congregation, and I shall consume them in an instant." They fell on their faces.   יהֵרֹ֗מּוּ מִתּוֹךְ֙ הָֽעֵדָ֣ה הַזֹּ֔את וַֽאֲכַלֶּ֥ה אֹתָ֖ם כְּרָ֑גַע וַיִּפְּל֖וּ עַל־פְּנֵיהֶֽם:
11Moses said to Aaron, "Take the censer and put fire from the altar top into it and put incense. Then take it quickly to the congregation and atone for them, for wrath has gone forth from the Lord, and the plague has begun."   יאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֨חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ מְהֵרָ֛ה אֶל־הָֽעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף:
and atone for them: This secret was given over to him by the angel of death when he went up to heaven, that incense holds back the plague… as is related in Tractate Shabbath (89a).   וכפר עליהם: רז זה מסר לו מלאך המות כשעלה לרקיע, שהקטרת עוצר המגפה כדאיתא במס' שבת (שבת פט א):
12Aaron took [it], just as Moses had said, and he ran into the midst of the assembly, and behold, the plague had begun among the people. He placed the incense on it and atoned for the people.   יבוַיִּקַּ֨ח אַֽהֲרֹ֜ן כַּֽאֲשֶׁ֣ר | דִּבֶּ֣ר משֶׁ֗ה וַיָּ֨רָץ֙ אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙ אֶת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם:
13He stood between the dead and the living, and the plague ceased.   יגוַיַּֽעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּֽעָצַ֖ר הַמַּגֵּפָֽה:
He stood between the dead…: He took hold of the angel and held him against his will. The angel said to him, “Allow me to accomplish my mission.” He [Aaron] said to him, “Moses commanded me to stop you.” He said to him, “I am the messenger of the Omnipresent, and you are the messenger of Moses.” He said to him, “Moses does not say anything on his own volition, but only at the bidding of the Almighty. If you do not believe [me], the Holy One, blessed is He, and Moses are at the entrance of the Tent of Meeting; come with me and ask.” This is the meaning of the statement, “Aaron returned to Moses” (Mid. Tanchuma Tetzaveh 15). Another interpretation: Why with incense? Because the Israelites were slandering and vilifying the incense, saying that it was a deadly poison; through it Nadab and Abihu died; through it two hundred and fifty people were burnt. The Holy One, blessed is He, said, “You shall see that it will stop the plague, and it is sin that caused their death.” - [Mid. Aggadah. See Mechilta Beshallach (Vayassa 6:5, Ber. 33a]   ויעמוד בין המתים וגו': אחז את המלאך והעמידו על כרחו. א"ל המלאך הנח לי לעשות שליחותי. א"ל משה צוני לעכב על ידך. א"ל אני שלוחו של מקום ואתה שלוחו של משה. א"ל אין משה אומר כלום מלבו אלא מפי הגבורה, אם אין אתה מאמין הרי הקב"ה ומשה אל פתח אהל מועד בא עמי ושאל. וזהו שנאמר וישב אהרן אל משה. דבר אחר למה בקטרת, לפי שהיו ישראל מליזין ומרננים אחר הקטרת לומר סם המות הוא, על ידו מתו נדב ואביהוא, על ידו נשרפו חמשים ומאתים איש, אמר הקב"ה תראו שעוצר מגפה הוא, והחטא הוא הממית:
14The number of dead in the plague was fourteen thousand, seven hundred, besides those who died because of the matter of Korah.   ידוַיִּֽהְי֗וּ הַמֵּתִים֙ בַּמַּגֵּפָ֔ה אַרְבָּעָ֥ה עָשָׂ֛ר אֶ֖לֶף וּשְׁבַ֣ע מֵא֑וֹת מִלְּבַ֥ד הַמֵּתִ֖ים עַל־דְּבַר־קֹֽרַח:
15Aaron returned to Moses at the entrance of the Tent of Meeting, and the plague was checked.   טווַיָּ֤שָׁב אַֽהֲרֹן֙ אֶל־משֶׁ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְהַמַּגֵּפָ֖ה נֶֽעֱצָֽרָה:

Fifth Portion

Numbers Chapter 17

16The Lord spoke to Moses saying:   טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
17Speak to the children of Israel and take from them a staff for each father's house from all the chieftains according to their fathers' houses; [a total of] twelve staffs, and inscribe each man's name on his staff.   יזדַּבֵּ֣ר | אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כָּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ:
18Inscribe Aaron's name on the staff of Levi, for there is [only] one staff for the head of their fathers' house.   יחוְאֵת֙ שֵׁ֣ם אַֽהֲרֹ֔ן תִּכְתֹּ֖ב עַל־מַטֵּ֣ה לֵוִ֑י כִּ֚י מַטֶּ֣ה אֶחָ֔ד לְרֹ֖אשׁ בֵּ֥ית אֲבוֹתָֽם:
for… one staff…: Although I have divided them into two families, the family of kehunah separate and the family of the Levites separate, it is, nevertheless, one tribe.   כי מטה אחד: אף על פי שחלקתים לשתי משפחות משפחת כהונה לבד ולויה לבד מכל מקום שבט אחד הוא:
19You shall place the staffs in the Tent of Meeting before the [Ark of] the Testimony where I commune with you.   יטוְהִנַּחְתָּ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵי֙ הָֽעֵד֔וּת אֲשֶׁ֛ר אִוָּעֵ֥ד לָכֶ֖ם שָֽׁמָּה:
20The staff of the man whom I will choose will blossom, and I will calm down [turning away] from Myself the complaints of the children of Israel which they are complaining against you.   כוְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁ֥ר אֶבְחַר־בּ֖וֹ מַטֵּ֣הוּ יִפְרָ֑ח וַֽהֲשִׁכֹּתִ֣י מֵֽעָלַ֗י אֶת־תְּלֻנּוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֛ר הֵ֥ם מַלִּינִ֖ם עֲלֵיכֶֽם:
and I will calm down: Heb. וַהֲשִׁכֹּתִי, as in “and the waters subsided וַיָּשֹׁכּוּ” (Gen. 8:1); [and in] “and the king’s anger abated שָׁכָכָה” (Esther 7:10).   והשכתי: כמו (בראשית ח, א) וישכו המים, (אסתר ז, י) וחמת המלך שככה:
21Moses spoke to the children of Israel, and all their chieftains gave him a staff for each chieftain according to their fathers' houses, [a total of] twelve staffs, and Aaron's staff was amidst their staffs.   כאוַיְדַבֵּ֨ר משֶׁ֜ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וַיִּתְּנ֣וּ אֵלָ֣יו | כָּל־נְשִֽׂיאֵיהֶ֡ם מַטֶּה֩ לְנָשִׂ֨יא אֶחָ֜ד מַטֶּ֨ה לְנָשִׂ֤יא אֶחָד֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת וּמַטֵּ֥ה אַֽהֲרֹ֖ן בְּת֥וֹךְ מַטּוֹתָֽם:
amidst their staffs: He placed it in the middle so that they should not say that it blossomed because he had placed it close to the Divine Presence. — [Mid. Tanchuma Acharei Moth 8]   בתוך מטותם: הניחו באמצע, שלא יאמרו מפני שהניחו בצד שכינה פרח:
22Moses placed the staffs before the Lord in the Tent of the Testimony.   כבוַיַּנַּ֥ח משֶׁ֛ה אֶת־הַמַּטֹּ֖ת לִפְנֵ֣י יְהֹוָ֑ה בְּאֹ֖הֶל הָֽעֵדֻֽת:
23And on the following day Moses came to the Tent of Testimony, and behold, Aaron's staff for the house of Levi had blossomed! It gave forth blossoms, sprouted buds, and produced ripe almonds.   כגוַיְהִ֣י מִמָּֽחֳרָ֗ת וַיָּבֹ֤א משֶׁה֙ אֶל־אֹ֣הֶל הָֽעֵד֔וּת וְהִנֵּ֛ה פָּרַ֥ח מַטֵּה־אַֽהֲרֹ֖ן לְבֵ֣ית לֵוִ֑י וַיֹּ֤צֵ֥א פֶ֨רַח֙ וַיָּ֣צֵ֥ץ צִ֔יץ וַיִּגְמֹ֖ל שְׁקֵדִֽים:
It gave forth blossoms: [This is to be understood] in its literal sense.   ויצא פרח: כמשמעו:
buds: This is the budding of the fruit after the blossom falls off.   ציץ: הוא חנטת הפרי כשהפרח נופל:
and produced ripe almonds: Heb. וַיִּגְמֹל, when the fruit was recognizable, it was recognized that they were almonds. A similar expression is as found in “and the child grew and was weaned וַיִּגָמֵל” (Gen. 21:8). This expression is frequently found used in reference to fruits of the tree, as in “and the buds turn into ripening grapes גֹמֵל” (Isa. 18:5). Now why [did it bear particularly] almonds? That is the fruit that blossoms quicker than other fruits. Likewise, he who opposes the kehunah; his punishment comes quickly, as we find in the case of Uzziah: “and the tzara’ath shone upon his forehead” (II Chron. 26:19) (See also Rashi on Jer. 1:12). The Targum [Onkelos] renders ‘knotted almonds,’ like a cluster of almonds knotted together one on top of the other.   ויגמל שקדים: כשהוכר הפרי הוכר שהן שקדים, לשון (בראשית כא, ח) ויגדל הילד ויגמל, ולשון זה מצוי בפרי האילן, כמו (ישעיה יח, ה) ובוסר גומל יהיה נצה. ולמה שקדים, הוא הפרי הממהר להפריח מכל הפירות, אף המעורר על הכהונה פורענותו ממהרת לבא, כמו שמצינו בעוזיה (ד"ה ב' כו, יט) והצרעת זרחה במצחו. ותרגומו וכפית שגדין, כמין אשכול שקדים יחד כפותים זה על זה:
24Moses took out all the staffs from before the Lord, to the children of Israel; they saw and they took, each man his staff.   כדוַיֹּצֵ֨א משֶׁ֤ה אֶת־כָּל־הַמַּטֹּת֙ מִלִּפְנֵ֣י יְהֹוָ֔ה אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּרְא֥וּ וַיִּקְח֖וּ אִ֥ישׁ מַטֵּֽהוּ:

Sixth Portion

Numbers Chapter 17

25The Lord said to Moses: Put Aaron's staff back in front of the Testimony as a keepsake [and] a sign for rebellious ones. Then their complaints against Me will end and they will not die.   כהוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה הָשֵׁ֞ב אֶת־מַטֵּ֤ה אַֽהֲרֹן֙ לִפְנֵ֣י הָֽעֵד֔וּת לְמִשְׁמֶ֥רֶת לְא֖וֹת לִבְנֵי־מֶ֑רִי וּתְכַ֧ל תְּלֽוּנֹּתָ֛ם מֵֽעָלַ֖י וְלֹ֥א יָמֻֽתוּ:
Then their complaints will end: [The word] וּתְכַל is equivalent to וְתִכְלֶה. The term תְּלוּנֹּתָם is a singular feminine verbal noun, similar to תְּלוּנָּתָם (their complaint), in French, murmures, murmurings. There is a distinction between תְּלוּנָּתָם and תְּלוּנּוֹתָם, the former being a single complaint and the latter a singular noun [collective], even when there are many complaints. (FOOTNOTE: The word וּתְכַל can possibly be used as a transitive verb in the second person singular, masculine gender [you shall end], or as an intransitive verb in the third person singular, feminine gender [she/it shall end]. Therefore, Rashi first establishes that וּתְכַל is equivalent to וְתִכְלֶה, intransitive, here meaning, it [the complaint] shall end, for if it were transitive, referring to Moses [and you, Moses, shall end] it would be vowelized as וּתְכַלֶּה uthechaleh. Having clarified that point, Rashi now explains that it should have said וְתִכְלֶינֶה [in the plural] rather than וּתְכַל, equivalent to וְתִכְלֶה [in the singular], since it refers to תְּלוּנּוֹת, which is plural, and therefore the verb וּתְכַל should conform with it and likewise be in the plural. Rashi therefore explains that תְּלוּנֹּתָם is a collective singular noun and thus a singular verb may precede it.)   ותכל תלונתם: כמו ותכלה תלונתם, לשון שם מפעל יחיד לנקבה כמו תלונתם מורמורי"ץ בלע"ז [תלונות] ויש חילוק בין תלונותם לתלונתם, תלונתם תלונה אחת, תלונותם שם דבר בלשון יחיד, ואפילו הם תלונות הרבה:
as a keepsake and a sign: As a remembrance that I have chosen Aaron to be kohen, so they will no longer complain about the kehunah.   למשמרת לאות: לזכרון שבחרתי באהרן הכהן ולא ילונו עוד על הכהונה:
26Moses did so. He did just as the Lord had commanded him.   כווַיַּ֖עַשׂ משֶׁ֑ה כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ כֵּ֥ן עָשָֽׂה:
27The children of Israel spoke to Moses saying, "Behold, we are dying, we will perish, we are all lost!   כזוַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־משֶׁ֖ה לֵאמֹ֑ר הֵ֥ן גָּוַ֛עְנוּ אָבַ֖דְנוּ כֻּלָּ֥נוּ אָבָֽדְנוּ:
28Whoever comes the closest to the Mishkan of the Lord dies! Have we been consigned to die?   כחכֹּ֣ל הַקָּרֵ֧ב | הַקָּרֵ֛ב אֶל־מִשְׁכַּ֥ן יְהֹוָ֖ה יָמ֑וּת הַאִ֥ם תַּ֖מְנוּ לִגְוֹֽעַ:
Whoever comes the closest: We cannot be careful of that. We are all permitted to enter the courtyard of the Tent of Meeting, but one who goes closer than his fellow and proceeds into the Tent of Meeting will die.   כל הקרב הקרב וגו': אין אנו יכולין להיות זהירין בכך, כולנו רשאין להכנס לחצר אהל מועד ואחד שיקריב עצמו יותר מחברו ויכנס לתוך אהל מועד ימות:
Have we been consigned to die: Have we been abandoned for death?   האם תמנו לגוע: שמא הופקרנו למיתה:

Numbers Chapter 18

1The Lord said to Aaron: You, your sons and your father's house shall bear the iniquity associated with the Sanctuary, and you and your sons with you shall bear the iniquity associated with your kehunah.   אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַֽהֲרֹ֔ן אַתָּ֗ה וּבָנֶ֤יךָ וּבֵית־אָבִ֨יךָ֙ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֣ן הַמִּקְדָּ֑שׁ וְאַתָּה֙ וּבָנֶי֣ךָ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֹ֥ן כְּהֻנַּתְכֶֽם:
The Lord said to Aaron: [God did not say directly to Aaron but] He said [this] to Moses to say to Aaron (Sifrei Korach 17) and caution him regarding regulations for the [benefit of the] Israelites, that they should not enter the Sanctuary.   ויאמר ה' אל אהרן: למשה אמר שיאמר לאהרן להזהירו על תקנת ישראל שלא יכנסו למקדש:
You, your sons and your father’s house: They are the sons of Kohath, who was Amram’s father. — [Midrash Aggadah]   אתה ובניך ובית אביך: הם בני קהת אבי עמרם:
Shall bear the iniquity associated with the Sanctuary: I impose upon you the punishment of the outsiders who sin regarding the sacred objects entrusted to you; the Tent, the ark, the table, and the sacred vessels. You shall sit and warn any unauthorized person who attempts to touch [the sacred objects].   תשאו את עון המקדש: עליכם אני מטיל עונש הזרים שיחטאו בעסקי הדברים המקודשים המסורים לכם הוא האהל והארון והשלחן וכלי הקדש אתם תשבו ותזהירו על כל זר הבא ליגע:
and you and your sons: The kohanim.   ואתה ובניך: הכהנים:
shall bear the sin associated with your kehunah: For it is not given over to the Levites. You shall warn the Levites who might inadvertently err, that they may not touch you during your [performance of the] service.   תשאו את עון כהונתכם: שאינה מסורה ללוים ותזהירו הלוים השוגגים שלא יגעו אליכם בעבודתכם:
2Also your brethren, the tribe of Levi, your father's tribe, draw close to you, and they shall join you and minister to you, and you and your sons with you, before the Tent of Testimony.   בוְגַ֣ם אֶת־אַחֶ֩יךָ֩ מַטֵּ֨ה לֵוִ֜י שֵׁ֤בֶט אָבִ֨יךָ֙ הַקְרֵ֣ב אִתָּ֔ךְ וְיִלָּו֥וּ עָלֶ֖יךָ וִישָֽׁרְת֑וּךָ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ לִפְנֵ֖י אֹ֥הֶל הָֽעֵדֻֽת:
Also… your brethren: The sons of Gershon and the sons of Merari. — [Midrash Aggadah]   וגם את אחיך: בני גרשון ובני מררי:
and they shall join you: They shall join you to warn any outsiders not to approach them.   וילוו: ויתחברו אליכם להזהיר גם את הזרים מלקרב אליהם:
and they shall minister to you: By watching the gates and serving as treasurers and supervisors.   וישרתוך: בשמירת השערים ולמנות מהם גזברין ואמרכלין:
3They shall keep your charge and the charge of the Tent, and they shall not approach the holy vessels or the altar, so that neither they nor you will die.   גוְשָֽׁמְרוּ֙ מִשְׁמַרְתְּךָ֔ וּמִשְׁמֶ֖רֶת כָּל־הָאֹ֑הֶל אַךְ֩ אֶל־כְּלֵ֨י הַקֹּ֤דֶשׁ וְאֶל־הַמִּזְבֵּ֨חַ֙ לֹ֣א יִקְרָ֔בוּ וְלֹֽא־יָמֻ֥תוּ גַם־הֵ֖ם גַּם־אַתֶּֽם:
4They shall join you, and they shall keep the charge of the Tent of Meeting for all the service of the Tent, and no outsider shall come near you.   דוְנִלְו֣וּ עָלֶ֔יךָ וְשָֽׁמְר֗וּ אֶת־מִשְׁמֶ֨רֶת֙ אֹ֣הֶל מוֹעֵ֔ד לְכֹ֖ל עֲבֹדַ֣ת הָאֹ֑הֶל וְזָ֖ר לֹֽא־יִקְרַ֥ב אֲלֵיכֶֽם:
and no outsider shall approach you: You I am cautioning about this.   וזר לא יקרב אליכם: אתכם אני מזהיר על כך:
5They shall keep the charge of the Sanctuary and the charge of the altar, so that there be no more wrath against the children of Israel.   הוּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹא־יִֽהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־בְּנֵ֥י יִשְׂרָאֵֽל:
that there be no more wrath: As there had been previously, as it says, “for wrath is gone forth” (17: 11). - [Sifrei Korach 11]   ולא יהיה עוד קצף: כמו שהיה כבר, שנאמר (במדבר יז, יא) כי יצא הקצף:
6I have therefore taken your brethren, the Levites, from among the children of Israel; they are given to you as a gift, and given over to the Lord to perform the service in the Tent of Meeting.   ווַֽאֲנִ֗י הִנֵּ֤ה לָקַ֨חְתִּי֙ אֶת־אֲחֵיכֶ֣ם הַֽלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֶ֞ם מַתָּנָ֤ה נְתֻנִים֙ לַֽיהֹוָ֔ה לַֽעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
They are given to you as a gift: I might think [that they are given to you] for your mundane work. Therefore, it says, “to the Lord” as explained above, to be responsible for the posts of treasurers and administrators. — [Sifrei Korach 12]   לכם מתנה נתנים: יכול לעבודתכם של הדיוט, תלמוד לומר לה', כמו שמפורש למעלה, לשמור משמרת גזברין ואמרכלין:
7And you and your sons shall keep your kehunah in all matters concerning the altar, and concerning what is within the dividing screen, and you shall serve; the service as a gift I have given your kehunah, and any outsider [non-kohen] who approaches shall die.   זוְאַתָּ֣ה וּבָנֶ֣יךָ אִ֠תְּךָ֠ תִּשְׁמְר֨וּ אֶת־כְּהֻנַּתְכֶ֜ם לְכָל־דְּבַ֧ר הַמִּזְבֵּ֛חַ וּלְמִבֵּ֥ית לַפָּרֹ֖כֶת וַֽעֲבַדְתֶּ֑ם עֲבֹדַ֣ת מַתָּנָ֗ה אֶתֵּן֙ אֶת־כְּהֻנַּתְכֶ֔ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת:
the service as a gift: I have given it to you as a gift.   עבדת מתנה: במתנה נתתיה לכם:
8The Lord told Aaron: Behold I have given you the charge of My gift [offerings]. I have thus given you all the holy things of the children of Israel for distinction, and as an eternal portion for your sons.   חוַיְדַבֵּ֣ר יְהֹוָה֘ אֶל־אַֽהֲרֹן֒ וַֽאֲנִי֙ הִנֵּ֣ה נָתַ֣תִּי לְךָ֔ אֶת־מִשְׁמֶ֖רֶת תְּרֽוּמֹתָ֑י לְכָל־קָדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֠ל לְךָ֙ נְתַתִּ֧ים לְמָשְׁחָ֛ה וּלְבָנֶ֖יךָ לְחָק־עוֹלָֽם:
Behold I have given you: with joy. It [the word “behold”] is an expression of joy, as in “Behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart” (Exod. 4:14). This may be compared to a king who gave a field to his friend but did not write nor sign [a deed], and did not record it in court. A person came and contested [his ownership] of the field. The king said to him: [It seems that] anyone may come and contest your rights. Behold, I will write and sign [a deed] for you, and record it in court. Here, too, since Korah came and made a claim against Aaron regarding the kehunah, Scripture comes and gives him twenty-four ‘gifts’ of kehunah as an everlasting covenant of salt. This is why this section is placed here [after the rebellion of Korah]. — [Sifrei Korach 18, 19]   ואני הנה נתתי לך: בשמחה. לשון שמחה הוא זה, כמו (שמות ד, יד) הנה הוא יוצא לקראתך וראך ושמח בלבו, משל למלך שנתן שדה לאוהבו ולא כתב ולא חתם ולא העלה בערכאין. בא אחד וערער על השדה. א"ל המלך כל מי שירצה יבא ויערער לנגדך, הריני כותב וחותם לך ומעלה בערכאין, אף כאן לפי שבא קרח וערער כנגד אהרן על הכהונה, בא הכתוב ונתן לו כ"ד מתנות כהונה בברית מלח עולם, ולכך נסמכה פרשה זו לכאן:
the charge of My gift [offerings]: That you must keep them in a state of purity. - [Bech. 34a]   משמרת תרומתי: שאתה צריך לשמרן בטהרה:
for distinction: Heb. לְמָשְׁחָה, for greatness. — [Sifrei Korach 20, Chul. 132b]   למשחה: לגדולה:
9These shall be yours from the holiest of holies, from the fire: all their offerings, their meal-offerings, their sin-offerings, their guilt-offerings, [and] what they return to Me; they shall be holy of holies to you and to your sons.   טזֶ֣ה יִֽהְיֶ֥ה לְךָ֛ מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים מִן־הָאֵ֑שׁ כָּל־קָ֠רְבָּנָ֠ם לְכָל־מִנְחָתָ֞ם וּלְכָל־חַטָּאתָ֗ם וּלְכָל־אֲשָׁמָם֙ אֲשֶׁ֣ר יָשִׁ֣יבוּ לִ֔י קֹ֣דֶשׁ קָֽדָשִׁ֥ים לְךָ֛ ה֖וּא וּלְבָנֶֽיךָ:
from the fire: After the burning of the sacrificial parts.   מן האש: לאחר הקטרת האשים:
All their offerings: The communal peace-offerings.   כל קרבנם: כגון זבחי שלמי צבור:
Their meal-offerings, their sin-offerings, their guilt-offerings: As the literal meaning indicates.[Sifrei Korach 21]   מנחתם חטאתם ואשמם: כמשמעו:
what they return to Me: This refers to stolen property of a proselyte. — [Sifrei Korach 21, Zev. 44b. See Rashi on Num. 5:8]   אשר ישיבו לי: זה גזל הגר:
10You shall eat it in the holiest of places. Any male may eat of it; it shall be holy to you.   יבְּקֹ֥דֶשׁ הַקֳּדָשִׁ֖ים תֹּֽאכְלֶ֑נּוּ כָּל־זָכָר֙ יֹאכַ֣ל אֹת֔וֹ קֹ֖דֶשׁ יִֽהְיֶה־לָּֽךְ:
You shall eat it in the holiest of places…: This teaches us that [sacrifices] of the highest degree of holiness are to be eaten only in the courtyard and [only] by the male kohanim . — [Sifrei Korach 22]   בקדש הקדשים תאכלנו וגו': למד על קדשי קדשים שאין נאכלין אלא בעזרה ולזכרי כהונה:
11This shall be yours what is set aside for their gifts from all the wavings of the children of Israel; I have given them to you, and to your sons and to your daughters with you, as an eternal portion. Any [ritually] clean member of your household may eat it.   יאוְזֶה־לְּךָ֞ תְּרוּמַ֣ת מַתָּנָ֗ם לְכָל־תְּנוּפֹת֘ בְּנֵ֣י יִשְׂרָאֵל֒ לְךָ֣ נְתַתִּ֗ים וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם כָּל־טָה֥וֹר בְּבֵֽיתְךָ֖ יֹאכַ֥ל אֹתֽוֹ:
what is set aside for their gifts: That is separated from the thanksgiving offering and from the peace-offering and from the Nazirite ram. - [Sifrei Korach 24]   תרומת מתנם: המורם מן התודה ומהשלמים ואיל נזיר:
All the wavings: Since these require waving. - [Sifrei Korach 25]   לכל תנופת: שהרי אלו טעונין תנופה:
Any [ritually] clean: And not those who are ritually unclean (Sifrei Korach 25). Another interpretation: Anyone ritually clean, including his [the kohen’s] wife. — - [Sifrei Korach 29]   כל טהור: ולא טמאים. דבר אחר כל טהור לרבות אשתו:
12The choice of the oil and the choice of the wine and grain, the first of which they give to the Lord, to you I have given them.   יבכֹּ֚ל חֵ֣לֶב יִצְהָ֔ר וְכָל־חֵ֖לֶב תִּיר֣וֹשׁ וְדָגָ֑ן רֵֽאשִׁיתָ֛ם אֲשֶׁר־יִתְּנ֥וּ לַֽיהֹוָ֖ה לְךָ֥ נְתַתִּֽים:
the first: This refers to terumah gedolah [the kohen’s portion of the produce separated by Israelites].   ראשיתם: היא תרומה גדולה:
13The first fruit of all that grows in their land, which they shall bring to the Lord shall be yours; any [ritually] clean member of your household may eat of it.   יגבִּכּוּרֵ֞י כָּל־אֲשֶׁ֧ר בְּאַרְצָ֛ם אֲשֶׁר־יָבִ֥יאוּ לַֽיהֹוָ֖ה לְךָ֣ יִֽהְיֶ֑ה כָּל־טָה֥וֹר בְּבֵֽיתְךָ֖ יֹֽאכְלֶֽנּוּ:
14Any devoted thing in Israel shall be yours.   ידכָּל־חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לְךָ֥ יִֽהְיֶֽה:
15Every first issue of the womb of any creature, which they present to the Lord, whether of man or beast, shall be yours. However, you shall redeem the firstborn of man, and the firstborn of unclean animals you shall redeem.   טוכָּל־פֶּ֣טֶר רֶ֠חֶם לְכָל־בָּשָׂ֞ר אֲשֶׁר־יַקְרִ֧יבוּ לַֽיהֹוָ֛ה בָּֽאָדָ֥ם וּבַבְּהֵמָ֖ה יִֽהְיֶה־לָּ֑ךְ אַ֣ךְ | פָּדֹ֣ה תִפְדֶּ֗ה אֵ֚ת בְּכ֣וֹר הָֽאָדָ֔ם וְאֵ֛ת בְּכֽוֹר־הַבְּהֵמָ֥ה הַטְּמֵאָ֖ה תִּפְדֶּֽה:
16Its redemption [shall be performed] from the age of a month, according to the valuation, five shekels of silver, according to the holy shekel, which is twenty gerahs.   טזוּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא:
17However, a firstborn ox or a firstborn sheep or a firstborn goat shall not be redeemed, for they are holy; their blood shall be sprinkled on the altar, and their fats shall be burned as a fire-offering, as a pleasing fragrance to the Lord.   יזאַ֣ךְ בְּכֽוֹר־שׁ֡וֹר אֽוֹ־בְכ֨וֹר כֶּ֜שֶׂב אֽוֹ־בְכ֥וֹר עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־דָּמָ֞ם תִּזְרֹ֤ק עַל־הַמִּזְבֵּ֨חַ֙ וְאֶת־חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
18Their flesh shall be yours; like the breast of the waving and the right thigh, it shall be yours.   יחוּבְשָׂרָ֖ם יִֽהְיֶה־לָּ֑ךְ כַּֽחֲזֵ֧ה הַתְּנוּפָ֛ה וּכְשׁ֥וֹק הַיָּמִ֖ין לְךָ֥ יִֽהְיֶֽה:
like the breast of the waving and the right thigh: Of the peace-offering which is eaten by the kohanim, their wives, their children and their slaves for two days and one night. So may the firstborn [animal] be eaten for two days and one night. — [Zev. 57a, Sifrei Korach 42]   כחזה התנופה וכשוק הימין: של שלמים שנאכלים לכהנים לנשיהם ולבניהם ולעבדיהם לשני ימים ולילה אחד, אף הבכור נאכל לשני ימים ולילה אחד:
it shall be yours: R. Akiva taught: [By repeating the words “shall be yours”] Scripture adds another ‘being,’ so that you should not say [that it is] like the breast and thigh of the thanksgiving offering, which is eaten only for [one] day and [one] night. — [Zev. 57a]   לך יהיה: בא רבי עקיבא ולמד הוסיף לך הכתוב הויה אחרת, שלא תאמר כחזה ושוק של תודה, שאינו נאכל אלא ליום ולילה:
19All the gifts of the holy [offerings] which are set aside by the children of Israel for the Lord I have given to you, and to your sons and daughters with you, as an eternal portion; it is like an eternal covenant of salt before the Lord, for you and your descendants with you.   יטכֹּ֣ל | תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֘ לַֽיהֹוָה֒ נָתַ֣תִּי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם בְּרִית֩ מֶ֨לַח עוֹלָ֥ם הִוא֙ לִפְנֵ֣י יְהֹוָ֔ה לְךָ֖ וּלְזַרְעֲךָ֥ אִתָּֽךְ:
All the gifts of the holy [offerings]: Because this passage is so cherished, it is generalized at the beginning, generalized at the end, and detailed in the middle. — [Sifrei Korach 43]   כל תרומת הקדשים: מחיבתה של פרשה זו כללה בתחלה וכללה בסוף ופרט באמצע:
An eternal covenant of salt: He enacted a covenant with Aaron, with an object that is wholesome and lasting, and keeps other foodstuffs wholesome. — [Sifrei Korach 43]   ברית מלח עולם: כרת ברית עם אהרן בדבר הבריא ומתקיים ומבריא את אחרים:
covenant of salt: Like a covenant made with salt, that it should never spoil.   ברית מלח: כברית הכרותה למלח שאינו מסריח לעולם:
20The Lord said to Aaron, You shall not inherit in their land, and you shall have no portion among them. I am your inheritance and portion among the children of Israel.   כוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־אַֽהֲרֹ֗ן בְּאַרְצָם֙ לֹ֣א תִנְחָ֔ל וְחֵ֕לֶק לֹא־יִֽהְיֶ֥ה לְךָ֖ בְּתוֹכָ֑ם אֲנִ֤י חֶלְקְךָ֙ וְנַֽחֲלָ֣תְךָ֔ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
and you shall have no portion among them: Even in the spoils of war. — [Sifrei Korach 45]   וחלק לא יהיה לך בתוכם: אף בביזה:

Seventh Portion

Numbers Chapter 18

21And to the descendants of Levi, I have given all tithes of Israel as an inheritance, in exchange for their service which they perform-the service of the Tent of Meeting.   כאוְלִבְנֵ֣י לֵוִ֔י הִנֵּ֥ה נָתַ֛תִּי כָּל־מַֽעֲשֵׂ֥ר בְּיִשְׂרָאֵ֖ל לְנַֽחֲלָ֑ה חֵ֤לֶף עֲבֹֽדָתָם֙ אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
22The children of Israel shall therefore no longer approach the Tent of Meeting, lest they bear sin and die.   כבוְלֹֽא־יִקְרְב֥וּ ע֛וֹד בְּנֵ֥י יִשְׂרָאֵ֖ל אֶל־אֹ֣הֶל מוֹעֵ֑ד לָשֵׂ֥את חֵ֖טְא לָמֽוּת:
23The Levites shall perform the service of the Tent of Meeting, and they will bear their iniquity; it is an eternal statute for your generations, but among the children of Israel they shall have no inheritance.   כגוְעָבַ֨ד הַלֵּוִ֜י ה֗וּא אֶת־עֲבֹדַת֙ אֹ֣הֶל מוֹעֵ֔ד וְהֵ֖ם יִשְׂא֣וּ עֲו‍ֹנָ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם וּבְתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַֽחֲלָֽה:
and they: The Levites shall bear the iniquity of the Israelites, for it is their duty to warn outsiders against approaching them.   והם: הלוים ישאו עונם של ישראל, שעליהם להזהיר הזרים מגשת אליהם:
24For the tithes of the children of Israel, which they shall set aside for the Lord as a gift, I have given to the Levites as an inheritance. Thus, I have said to them that they shall have no inheritance among the children of Israel.   כדכִּ֞י אֶת־מַעְשַׂ֣ר בְּנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֨ר יָרִ֤ימוּ לַֽיהֹוָה֙ תְּרוּמָ֔ה נָתַ֥תִּי לַֽלְוִיִּ֖ם לְנַֽחֲלָ֑ה עַל־כֵּן֙ אָמַ֣רְתִּי לָהֶ֔ם בְּתוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א יִנְחֲל֖וּ נַֽחֲלָֽה:
which they shall set aside for the Lord as a gift: Heb. תְּרוּמָה. Scripture calls it תְּרוּמָה, a gift, until he separates a gift [for the kohanim] from the tithes [received by the Levite from an Israelite]. — [Sifrei Korach 53]   אשר ירימו לה' תרומה: הכתוב קראו תרומה עד שיפריש ממנו תרומת מעשר:
25The Lord spoke to Moses, saying:   כהוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
26Speak to the Levites and tell them, "When you take the tithe from the children of Israel which I have given you from them as your inheritance, you shall set aside from it a gift for the Lord, a tithe of the tithe.   כווְאֶל־הַֽלְוִיִּ֣ם תְּדַבֵּר֘ וְאָֽמַרְתָּ֣ אֲלֵהֶם֒ כִּֽי־תִ֠קְח֠וּ מֵאֵ֨ת בְּנֵֽי־יִשְׂרָאֵ֜ל אֶת־הַמַּֽעֲשֵׂ֗ר אֲשֶׁ֨ר נָתַ֧תִּי לָכֶ֛ם מֵֽאִתָּ֖ם בְּנַֽחֲלַתְכֶ֑ם וַֽהֲרֵֽמֹתֶ֤ם מִמֶּ֨נּוּ֙ תְּרוּמַ֣ת יְהֹוָ֔ה מַֽעֲשֵׂ֖ר מִן־הַמַּֽעֲשֵֽׂר:
27Your gift shall be considered for you as grain from the threshing-floor and as the produce of the vat.   כזוְנֶחְשַׁ֥ב לָכֶ֖ם תְּרֽוּמַתְכֶ֑ם כַּדָּגָן֙ מִן־הַגֹּ֔רֶן וְכַֽמְלֵאָ֖ה מִן־הַיָּֽקֶב:
Your gift shall be considered for you, as grain from the threshing-floor: Your gift separated from the tithe is forbidden to outsiders and to ritually unclean [people], and they incur the death penalty and [if eaten unintentionally] and [they are liable to pay] an additional fifth, just as in the case of the gift set aside by Israelites for the kohanim, which is called the first grain from the threshing-floor. — [Midrash Aggadah]   ונחשב לכם תרומתכם כדגן מן הגרן: תרומת מעשר שלכם אסורה לזרים ולטמאים וחייבין עליה מיתה וחומש כתרומה גדולה שנקראת ראשית דגן מן הגורן:
and the produce of the vat: Like the gifts of wine and oil taken from the vats.   וכמלאה מן היקב: כתרומת תירוש ויצהר הניטלת מן היקבים:
produce: Heb. מְלֵאָה, lit., fullness, a term denoting ripening produce which has grown to its full [size].   מלאה: לשון בישול תבואה שנתמלאת:
vat: Heb. יֶקֶב. This is the pit in front of the press into which the wine flows. The term יֶקֶב always denotes an excavation in the ground. Similarly, “the pits (יִקְבֵי) of the king” (Zech. 14:10), referring to the ocean-an excavation ‘dug’ by the King of the world. - [Peskita d’Rav Kahana p. 143; see also Song Rabbah 7:3, Mattenoth Kehunnah, Redal]   יקב: הוא הבור שלפני הגת שהיין יורד לתוכו. וכל לשון יקב חפירת קרקע הוא, וכן (זכריה יד, י) יקבי המלך, הוא ים אוקיינוס חפירה שחפר מלכו של עולם:
28So shall you too set aside a gift for the Lord from all the tithes you take from the children of Israel, and you shall give thereof the Lord's gift to Aaron the priest.   כחכֵּ֣ן תָּרִ֤ימוּ גַם־אַתֶּם֙ תְּרוּמַ֣ת יְהֹוָ֔ה מִכֹּל֙ מַעְשְׂרֹ֣תֵיכֶ֔ם אֲשֶׁ֣ר תִּקְח֔וּ מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וּנְתַתֶּ֤ם מִמֶּ֨נּוּ֙ אֶת־תְּרוּמַ֣ת יְהֹוָ֔ה לְאַֽהֲרֹ֖ן הַכֹּהֵֽן:
So shall you too set aside: Just as the Israelites set aside [a portion] from their threshing-floors and from their wine vats [for the kohanim], so shall you, too, set aside [a portion] from your tithes, for that is your inheritance.   כן תרימו גם אתם: כמו שישראל מרימים מגרנם ומיקביהם תרימו גם אתם ממעשר שלכם, כי הוא נחלתכם:
29From all your gifts, you shall set aside every gift of the Lord, from its choicest portion, that part of it which is to be consecrated."   כטמִכֹּל֙ מַתְּנֹ֣תֵיכֶ֔ם תָּרִ֕ימוּ אֵ֖ת כָּל־תְּרוּמַ֣ת יְהֹוָ֑ה מִכָּ֨ל־חֶלְבּ֔וֹ אֶת־מִקְדְּשׁ֖וֹ מִמֶּֽנּוּ:
From all that is given to you, you shall set aside all God’s gifts: Scripture refers to terumah gedolah [the gift set aside by the Israelites for the kohanim]. If the Levite preceded the kohen to the bin and accepted his tithes before the kohen took his terumah gedolah from the storage bin, the Levite must first separate one fiftieth from the tithe as terumah gedolah and then again separate another gift from the tithe. — [Shab. 127b]   מכל מתנתיכם תרימו את כל תרומת ה': בתרומה גדולה הכתוב מדבר, שאם הקדים לוי את הכהן בכרי וקבל מעשרותיו קודם שיטול כהן תרומה גדולה מן הכרי, צריך להפריש הלוי מן המעשר תחלה אחד מחמשים לתרומה גדולה, ויחזור ויפריש תרומת מעשר:
30Say to them, "When you separate its choicest part, it shall be considered for the Levites as produce from the threshing-floor and as produce from the vat.   לוְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בַּֽהֲרִֽימְכֶ֤ם אֶת־חֶלְבּוֹ֙ מִמֶּ֔נּוּ וְנֶחְשַׁב֙ לַֽלְוִיִּ֔ם כִּתְבוּאַ֥ת גֹּ֖רֶן וְכִתְבוּאַ֥ת יָֽקֶב:
When you separate its choicest part: After you have separated a gift from the tithes.   בהרימכם את חלבו ממנו: לאחר שתרימו תרומת מעשר ממנו:
it shall be considered: The remainder shall be for the Levites and contain no sanctity whatsoever.   ונחשב: המותר ללוים חולין גמורין:
As produce from the threshing-floor: For the Israelites. So that you should not say: Since Scripture calls it תְּרוּמָה, “a gift,” as it says, “For the tithes of the children of Israel, which they shall set aside for the Lord as a gift” (18:24), one might think it is completely forbidden [i.e., that it would retain its sanctity]. Thus, Scripture tells us that it shall be considered to the Levites like the produce of the threshing-floor; just as that of the Israelites is non-sacred [after the terumah gift has been set aside from it], so is that of the Levites non-sacred. — [Sifrei Korach 70]   כתבואת גרן: לישראל, שלא תאמר הואיל וקראו הכתוב תרומה שנאמר כי את מעשר בני ישראל אשר ירימו לה' תרומה, יכול יהא כולו אסור, תלמוד לומר ונחשב ללוים כתבואת גרן, מה של ישראל חולין, אף של לוי חולין:
31You and your household may eat it anywhere, for it is your wage for you in exchange for your service in the Tent of Meeting.   לאוַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּכָל־מָק֔וֹם אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מוֹעֵֽד:
Anywhere: Even in a cemetery. — [Sifrei Korach 71, Yev. 86b]   בכל מקום: אפילו בבית הקברות:
32After you separate the choicest part from it, you shall not bear any sin on account of it, but you shall not profane the sacred [offerings] of the children of Israel, so that you shall not die.   לבוְלֹֽא־תִשְׂא֤וּ עָלָיו֙ חֵ֔טְא בַּֽהֲרִֽימְכֶ֥ם אֶת־חֶלְבּ֖וֹ מִמֶּ֑נּוּ וְאֶת־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל לֹ֥א תְחַלְּל֖וּ וְלֹ֥א תָמֽוּתוּ:
You shall not bear any sin on account of it: However, if you do not set aside [a portion], you will bear a sin. — [Yev. 89b, Rashi]   ולא תשאו עליו חטא וגו': הא אם לא תרימו תשאו חטא:
So that you shall not die: However, if you do profane it, you shall die. — [Bech. 26b]   ולא תמותו: הא אם תחללו תמותו:

Maftir Portion

Numbers Chapter 18

30Say to them, "When you separate its choicest part, it shall be considered for the Levites as produce from the threshing-floor and as produce from the vat.   לוְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בַּֽהֲרִֽימְכֶ֤ם אֶת־חֶלְבּוֹ֙ מִמֶּ֔נּוּ וְנֶחְשַׁב֙ לַֽלְוִיִּ֔ם כִּתְבוּאַ֥ת גֹּ֖רֶן וְכִתְבוּאַ֥ת יָֽקֶב:
When you separate its choicest part: After you have separated a gift from the tithes.   בהרימכם את חלבו ממנו: לאחר שתרימו תרומת מעשר ממנו:
it shall be considered: The remainder shall be for the Levites and contain no sanctity whatsoever.   ונחשב: המותר ללוים חולין גמורין:
As produce from the threshing-floor: For the Israelites. So that you should not say: Since Scripture calls it תְּרוּמָה, “a gift,” as it says, “For the tithes of the children of Israel, which they shall set aside for the Lord as a gift” (18:24), one might think it is completely forbidden [i.e., that it would retain its sanctity]. Thus, Scripture tells us that it shall be considered to the Levites like the produce of the threshing-floor; just as that of the Israelites is non-sacred [after the terumah gift has been set aside from it], so is that of the Levites non-sacred. — [Sifrei Korach 70]   כתבואת גרן: לישראל, שלא תאמר הואיל וקראו הכתוב תרומה שנאמר כי את מעשר בני ישראל אשר ירימו לה' תרומה, יכול יהא כולו אסור, תלמוד לומר ונחשב ללוים כתבואת גרן, מה של ישראל חולין, אף של לוי חולין:
31You and your household may eat it anywhere, for it is your wage for you in exchange for your service in the Tent of Meeting.   לאוַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּכָל־מָק֔וֹם אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מוֹעֵֽד:
Anywhere: Even in a cemetery. — [Sifrei Korach 71, Yev. 86b]   בכל מקום: אפילו בבית הקברות:
32After you separate the choicest part from it, you shall not bear any sin on account of it, but you shall not profane the sacred [offerings] of the children of Israel, so that you shall not die.   לבוְלֹֽא־תִשְׂא֤וּ עָלָיו֙ חֵ֔טְא בַּֽהֲרִֽימְכֶ֥ם אֶת־חֶלְבּ֖וֹ מִמֶּ֑נּוּ וְאֶת־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל לֹ֥א תְחַלְּל֖וּ וְלֹ֥א תָמֽוּתוּ:
You shall not bear any sin on account of it: However, if you do not set aside [a portion], you will bear a sin. — [Yev. 89b, Rashi]   ולא תשאו עליו חטא וגו': הא אם לא תרימו תשאו חטא:
So that you shall not die: However, if you do profane it, you shall die. — [Bech. 26b]   ולא תמותו: הא אם תחללו תמותו:


I Samuel Chapter 11

14And Samuel said to the people, "Come, and let us go to Gilgal, and renew there the kingdom."   ידוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־הָעָ֔ם לְכ֖וּ וְנֵלְכָ֣ה הַגִּלְגָּ֑ל וּנְחַדֵּ֥שׁ שָׁ֖ם הַמְּלוּכָֽה:
And Samuel said, etc.,… and let us renew there the kingdom: Since previously, there was opposition in the matter, and now they were all agreeable.  
15And all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal, and there they slaughtered peace-offerings before the Lord, and Saul and all the people rejoiced greatly.   טווַיֵּלְכ֨וּ כָל־הָעָ֜ם הַגִּלְגָּ֗ל וַיַּמְלִכוּ֩ שָׁ֨ם אֶת־שָׁא֜וּל לִפְנֵ֚י יְהֹוָה֙ בַּגִּלְגָּ֔ל וַיִּזְבְּחוּ־שָׁ֛ם זְבָחִ֥ים שְׁלָמִ֖ים לִפְנֵ֣י יְהֹוָ֑ה וַיִּשְׂמַ֨ח שָׁ֥ם שָׁא֛וּל וְכָל־אַנְשֵׁ֥י יִשְׂרָאֵ֖ל עַד־מְאֹֽד:

I Samuel Chapter 12

1And Samuel said to all Israel, "Behold, I have hearkened to your voice, to everything which you have said to me, and I have made a king to reign over you.   אוַיֹּ֚אמֶר שְׁמוּאֵל֙ אֶל־כָּל־יִשְׂרָאֵ֔ל הִנֵּה֙ שָׁמַ֣עְתִּי בְקֹֽלְכֶ֔ם לְכֹ֥ל אֲשֶׁר־אֲמַרְתֶּ֖ם לִ֑י וָאַמְלִ֥יךְ עֲלֵיכֶ֖ם מֶֽלֶךְ:
2And now, behold the king is walking before you, and I have become old and hoary, and my sons are here with you, and I have walked before you from my youth and until this day.   בוְעַתָּ֞ה הִנֵּ֥ה הַמֶּ֣לֶךְ | מִתְהַלֵּ֣ךְ לִפְנֵיכֶ֗ם וַאֲנִי֙ זָקַ֣נְתִּי וָשַֹ֔בְתִּי וּבָנַ֖י הִנָּ֣ם אִתְּכֶ֑ם וַאֲנִי֙ הִתְהַלַּ֣כְתִּי לִפְנֵיכֶ֔ם מִנְּעֻרַ֖י עַד־הַיּ֥וֹם הַזֶּֽה:
and I have become old and hoary: Our Rabbis said that he aged prematurely, as it is stated in Tractate Taanith (5b).  
3Here I am; bear witness against me before the Lord and before His anointed; whose ox did I take, or whose ass did I take, or whom did I rob; or whom did I oppress, or from whose hand did I take a ransom, that I hide my eyes therewith, and I shall restore to you."   גהִנְנִ֣י עֲנ֣וּ בִי֩ נֶ֨גֶד יְהֹוָ֜ה וְנֶ֣גֶד מְשִׁיח֗וֹ אֶת־שׁוֹר֩ | מִ֨י לָקַ֜חְתִּי וַחֲמ֧וֹר מִ֣י לָקַ֗חְתִּי וְאֶת־מִ֚י עָשַׁ֙קְתִּי֙ אֶת־מִ֣י רַצּ֔וֹתִי וּמִיַּד־מִי֙ לָקַ֣חְתִּי כֹ֔פֶר וְאַעְלִ֥ים עֵינַ֖י בּ֑וֹ וְאָשִׁ֖יב לָכֶֽם:
whose ox did I take: for my work.  
or whose ass did I take: When I used to go from city to city to judge them concerning their needs, I used to go on my own ass, although I should have taken (one) of theirs.  
or whom did I oppress: Every expression of ‘meruzah’ which follows ‘oshek’ (robbery), is an expression of “robbed and oppressed” (Deut. 28:33), one who robs the poor and oppresses them.  
that I hide my eyes therewith: in order to hide my eyes from the judgment because of the money.  
and I shall restore to you: all that you will say.  
4And they said, "You did not rob us, nor did you oppress us, neither did you take anything from anyone's hand."   דוַיֹּ֣אמְר֔וּ לֹ֥א עֲשַׁקְתָּ֖נוּ וְלֹ֣א רַצּוֹתָ֑נוּ וְלֹֽא־לָקַ֥חְתָּ מִיַּד־אִ֖ישׁ מְאֽוּמָה:
5And he said to them, "The Lord is a witness against you, and His anointed is witness this day, that you have not found anything in my hand, and they said, "(He is) witness."   הוַיֹּ֨אמֶר אֲלֵיהֶ֜ם עֵ֧ד יְהֹוָ֣ה בָּכֶ֗ם וְעֵ֚ד מְשִׁיחוֹ֙ הַיּ֣וֹם הַזֶּ֔ה כִּ֣י לֹ֧א מְצָאתֶ֛ם בְּיָדִ֖י מְא֑וּמָה וַיֹּ֖אמֶר עֵֽד:
and they said, “(He is) witness.”: (lit., ‘and he said.’ The Rabbis, taking the word literally, explain that) a bath kol (a heavenly voice) came forth and said, ‘I am witness.’ This was one of three places in which the holy spirit entered the earthly court, as it is stated in Tractate Makkoth (23b).  
6And Samuel said to the people, "(It is) the Lord Who made Moses and Aaron, and Who brought your forefathers up from the land of Egypt.   ווַיֹּ֥אמֶר שְׁמוּאֵ֖ל אֶל־הָעָ֑ם יְהֹוָ֗ה אֲשֶׁ֚ר עָשָׂה֙ אֶת־משֶׁ֣ה וְאֶֽת־אַהֲרֹ֔ן וַאֲשֶׁ֧ר הֶעֱלָ֛ה אֶת־אֲבֹתֵיכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
Who made Moses and Aaron: to be prepared for His mission to take your forefathers out of Egypt.  
7And now, stand and I shall reason with you before the Lord, concerning all the righteous acts which He did to you and to your forefathers.   זוְעַתָּ֗ה הִֽתְיַצְּב֛וּ וְאִשָּׁפְטָ֥ה אִתְּכֶ֖ם לִפְנֵ֣י יְהֹוָ֑ה ֤אֵת כָּל־צִדְק֣וֹת יְהֹוָ֔ה אֲשֶׁר־עָשָֹ֥ה אִתְּכֶ֖ם וְאֶת־אֲבוֹתֵיכֶֽם:
and I shall reason: or debate.  
8When Jacob came to Egypt, and your forefathers cried out to the Lord, the Lord sent Moses and Aaron, and they brought your forefathers out of Egypt, and they made them dwell in this place.   חכַּֽאֲשֶׁר־בָּ֥א יַעֲקֹ֖ב מִצְרָ֑יִם וַיִּזְעֲק֚וּ אֲבֹֽתֵיכֶם֙ אֶל־יְהֹוָ֔ה וַיִּשְׁלַ֨ח יְהֹוָ֜ה אֶת־משֶׁ֣ה וְאֶֽת־אַהֲרֹ֗ן וַיּוֹצִ֚יאוּ אֶת־אֲבֽוֹתֵיכֶם֙ מִמִּצְרַ֔יִם וַיּשִׁב֖וּם בַּמָּק֥וֹם הַזֶּֽה:
9And they forgot the Lord, their God, and He delivered them into the hand of Sisera, the commander of the army of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they waged war with them.   טוַֽיִּשְׁכְּח֖וּ אֶת־יְהֹוָ֣ה אֱלֹהֵיהֶ֑ם וַיִּמְכֹּ֣ר אֹתָ֡ם בְּיַ֣ד סִֽיסְרָא֩ שַׂר־צְבָ֨א חָצ֜וֹר וּבְיַד־פְּלִשְׁתִּ֗ים וּבְיַד֙ מֶ֣לֶךְ מוֹאָ֔ב וַיִּֽלָּחֲמ֖וּ בָּֽם:
10And they cried out to the Lord, and said, 'We have sinned, for we have forsaken the Lord, and have served the Baalim and Ashtaroth. Now, save us from the hand of our enemies, and we shall serve You.'   יוַיִּזְעֲק֚וּ אֶל־יְהֹוָה֙ וַיֹּאמְר֣וּ (כתיב וַיֹּאמְרֻ֣) חָטָ֔אנוּ כִּ֚י עָזַ֙בְנוּ֙ אֶת־יְהֹוָ֔ה וַנַּעֲבֹ֥ד אֶת־הַבְּעָלִ֖ים וְאֶת־הָעַשְׁתָּר֑וֹת וְעַתָּ֗ה הַצִּילֵ֛נוּ מִיַּ֥ד אֹיְבֵ֖ינוּ וְנַעַבְדֶֽךָּ:
11And the Lord sent Jerubaal, and Bedan, and Jephtah, and Samuel, and He saved you from the hand of your enemies round about, and you dwelt in safety.   יאוַיִּשְׁלַ֚ח יְהֹוָה֙ אֶת־יְרֻבַּ֣עַל וְאֶת־בְּדָ֔ן וְאֶת־יִפְתָּ֖ח וְאֶת־שְׁמוּאֵ֑ל וַיַּצֵּ֨ל אֶתְכֶ֜ם מִיַּ֚ד אֹֽיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֖וּ בֶּֽטַח:
Jerubaal: This is Gideon (Jud. 6:32).  
Bedan: This is Samson who came from the tribe of Dan.  
and Jephthah: Here are three insignificant leaders with three eminent leaders: Moses, Aaron, and Samuel, to tell you that the insignificant leader in his generation is equal to the eminent leader in his generation. Every court which is appointed over the generation must be followed as though its members were the noblest of nobility.  
12And when you saw that Nahash, the king of Ammon, came upon you, you said to me, 'No, but a king shall rule over us,' when the Lord your God was your king.   יבוַתִּרְא֗וּ כִּֽי־נָחָ֞שׁ מֶ֣לֶךְ בְּנֵֽי־עַמּוֹן֘ בָּ֣א עֲלֵיכֶם֒ וַתֹּ֣אמְרוּ לִ֔י לֹ֕א כִּי־מֶ֖לֶךְ יִמְלֹ֣ךְ עָלֵ֑ינוּ וַיהֹוָ֥ה אֱלֹהֵיכֶ֖ם מַלְכְּכֶֽם:
13And now, behold the king whom you have chosen, whom you have requested, and behold, the Lord has appointed a king over you.   יגוְעַתָּ֗ה הִנֵּ֥ה הַמֶּ֛לֶךְ אֲשֶׁ֥ר בְּחַרְתֶּ֖ם אֲשֶׁ֣ר שְׁאֶלְתֶּ֑ם וְהִנֵּ֨ה נָתַ֧ן יְהֹוָ֛ה עֲלֵיכֶ֖ם מֶֽלֶךְ:
14If you will fear the Lord, and serve Him, and hearken to His voice, and you will not rebel against the commandments of the Lord, both you and the king who reigns over you, will be after the Lord your God.   ידאִם־תִּֽירְא֣וּ אֶת־יְהֹוָ֗ה וַעֲבַדְתֶּ֚ם אֹתוֹ֙ וּשְׁמַעְתֶּ֣ם בְּקוֹל֔וֹ וְלֹ֥א תַמְר֖וּ אֶת־פִּ֣י יְהֹוָ֑ה וִהְיִתֶ֣ם גַּם־אַתֶּ֗ם וְגַם־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר מָלַ֣ךְ עֲלֵיכֶ֔ם אַחַ֖ר יְהֹוָ֥ה אֱלֹהֵיכֶֽם:
both you and the king who reigns over you will be: Both you and the king who reigns over you will live to a ripe old age.  
15But, if you will not hearken to the voice of the Lord, and you will rebel against the commandments of the Lord, the Lord's hand will be against you and against your fathers.   טווְאִם־לֹ֚א תִשְׁמְעוּ֙ בְּק֣וֹל יְהֹוָ֔ה וּמְרִיתֶ֖ם אֶת־פִּ֣י יְהֹוָ֑ה וְהָיְתָ֧ה יַד־יְהֹוָ֛ה בָּכֶ֖ם וּבַאֲבֹתֵיכֶֽם:
the Lord’s hand will be against you and against your fathers: Meaning, after it was against your fathers. Our Rabbis, however, said: (Jeb. 63b) “against you and against your fathers” refers to the digging up of the dead, which is a visitation of disgrace upon the dead.  
16Even now, stand and see this great thing which the Lord will do before your eyes.   טזגַּם־עַתָּה֙ הִתְיַצְּב֣וּ וּרְא֔וּ אֶת־הַדָּבָ֥ר הַגָּד֖וֹל הַזֶּ֑ה אֲשֶׁ֣ר יְהֹוָ֔ה עֹשֶֹ֖ה לְעֵינֵיכֶֽם:
stand and see, etc.: and just as through my prayer, I am able to change the seasons, similarly, if a war befell you, there would be power in my prayer to protect you against the adversary, and you had no need to ask for a king during my lifetime despite the fact that I am old.  
17Is it not wheat harvest today? I shall call to the Lord, and He will send thunder and rain, and you shall know and see, that your evil is great, which you have done in the eyes of the Lord, to ask for yourselves a king."   יזהֲל֚וֹא קְצִיר־חִטִּים֙ הַיּ֔וֹם אֶקְרָא֙ אֶל־יְהֹוָ֔ה וְיִתֵּ֥ן קֹל֖וֹת וּמָטָ֑ר וּדְע֣וּ וּרְא֗וּ כִּֽי־רָעַתְכֶ֚ם רַבָּה֙ אֲשֶׁ֚ר עֲשִׂיתֶם֙ בְּעֵינֵ֣י יְהֹוָ֔ה לִשְׁא֥וֹל לָכֶ֖ם מֶֽלֶךְ:
Is it not wheat harvest today?: Rain is an evil omen (Taanith 12b), and the Holy One Blessed be He is reluctant to visit retribution for nothing. Nevertheless, I have power; I shall call to the Lord, and He will send thunder and rain.  
and you shall know and see: that it was unnecessary to ask for a king and to treat me with disrespect.  
18And Samuel called to the Lord, and the Lord sent thunder and rain on that day, and all the people greatly feared the Lord and Samuel.   יחוַיִּקְרָ֚א שְׁמוּאֵל֙ אֶל־יְהֹוָ֔ה וַיִּתֵּ֧ן יְהֹוָ֛ה קֹלֹ֥ת וּמָטָ֖ר בַּיּ֣וֹם הַה֑וּא וַיִּירָ֨א כָל־הָעָ֥ם מְאֹ֛ד אֶת־יְהֹוָ֖ה וְאֶת־שְׁמוּאֵֽל:
19And all the people said to Samuel, "Pray for your servants to the Lord your God and let us not die, for we have added to all our sins evil, to ask for ourselves a king."   יטוַיֹּאמְר֨וּ כָל־הָעָ֜ם אֶל־שְׁמוּאֵ֗ל הִתְפַּלֵּ֧ל בְּעַד־עֲבָדֶ֛יךָ אֶל־יְהֹוָ֥ה אֱלֹהֶ֖יךָ וְאַל־נָמ֑וּת כִּֽי־יָסַ֚פְנוּ עַל־כָּל־חַטֹּאתֵ֙ינוּ֙ רָעָ֔ה לִשְׁאֹ֥ל לָ֖נוּ מֶֽלֶךְ:
20And Samuel said to the people, "Fear not. You have done all this evil, but do not turn aside from following the Lord, and you shall serve the Lord with all your heart.   כוַיֹּ֨אמֶר שְׁמוּאֵ֚ל אֶל־הָעָם֙ אַל־תִּירָ֔אוּ אַתֶּ֣ם עֲשִׂיתֶ֔ם אֵ֥ת כָּל־הָרָעָ֖ה הַזֹּ֑את אַ֗ךְ אַל־תָּס֙וּרוּ֙ מֵאַחֲרֵ֣י יְהֹוָ֔ה וַעֲבַדְתֶּ֥ם אֶת־יְהֹוָ֖ה בְּכָל־לְבַבְכֶֽם:
21And you shall not turn aside, for then (you would go) after vain things which cannot profit or deliver, for they are vain.   כאוְלֹ֖א תָּס֑וּרוּ כִּ֣י | אַחֲרֵ֣י הַתֹּ֗הוּ אֲשֶׁ֧ר לֹֽא־יוֹעִ֛ילוּ וְלֹ֥א יַצִּ֖ילוּ כִּי־תֹ֥הוּ הֵֽמָּה:
22For the Lord will not forsake His people for His great name's sake; for the Lord has sworn to make you a people for Himself.   כבכִּ֠י לֹֽא־יִטּ֚שׁ יְהֹוָה֙ אֶת־עַמּ֔וֹ בַּעֲב֖וּר שְׁמ֣וֹ הַגָּד֑וֹל ֤כִּי הוֹאִ֣יל יְהֹוָ֔ה לַעֲשֹ֥וֹת אֶתְכֶ֛ם ל֖וֹ לְעָֽם:
for His great Name’s sake: for His Name has spread concerning you, that He is your Savior and lest the Name of His greatness be diminished.  
the Lord swore: (Heb. ‘ho il,’) like (infra 14:24) “And Saul made the people swear (Heb. ‘vayoel’).”  
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