| 1Korach son of Yitzhar son of Kehat son of Levi took himself aside, together with Dathan and Aviram sons of Eli’av, and On son of Pelet, descendants of Reuben. |
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אוַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַֽאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן: |
| וַיִּקַּח קֹרַח - This section is expounded well in Midrash Rabbi Tanchuma: |
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וַיִּקַּח קֹרַח.
פָּרָשָׁה זוֹ יָפֶה נִדְרֶשֶׁת בְּמִדְרַשׁ רַבִּי תַנְחוּמָא:
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| וַיִּקַּח קֹרַח - (lit.) Korach took - i.e., he took himself aside, breaking away from the congregation to challenge the priestly position. And this is the meaning of Onkelos’ translation וְאִתְפְּלֵג: he separated himself from the rest of the congregation in order to take a hold of controversy. Similarly we find: “How does your heart take you?” – i.e., take you to be separate from other people? Another explanation: |
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וַיִּקַּח קֹרַח.
לָקַח אֶת עַצְמוֹ לְצַד אֶחָד לִהְיוֹת נֶחֱלָק מִתּוֹךְ הָעֵדָה לְעוֹרֵר עַל הַכְּהֻנָּה, וְזֶהוּ שֶׁתִּרְגֵם אֻנְקְלוֹס "וְאִתְפְּלֵג" — נֶחֱלַק מִשְּׁאָר הָעֵדָה לְהַחֲזִיק בְּמַחֲלֹקֶת, וְכֵן "מַה יִּקָּחֲךָ לִבֶּךָ" (איוב ט"ו) — לוֹקֵחַ אוֹתְךָ לְהַפְלִיגְךָ מִשְּׁאָר בְּנֵי אָדָם. דָּבָר אַחֵר:
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| וַיִּקַּח קֹרַח - “Korach took” - he lured the heads of courts among them with persuasive words, similar in usage to: “Take Aaron”; “Take words with you.” |
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וַיִּקַּח קֹרַח.
, מָשַׁךְ רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁבָּהֶם בִּדְבָרִים, כְּמוֹ שֶׁנֶּאֱמַר "קַח אֶת אַהֲרֹן" (ויקרא ח'), "קְחוּ עִמָּכֶם דְּבָרִים" (הושע י"ד):
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| בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי - Son of Yitzhar son of Kehat son of Levi. Scripture does not state further “son of Jacob,” for Jacob had asked for mercy on himself that his name not be mentioned in connection with their dispute, as it says: “Let my honor have no part in their assembly.” And where is Jacob’s name indeed mentioned in connection with Korach? Where the lineage of the Levites who sang on the Temple Courtyard platform is given, in 1 Chronicles, as it says: “son of Evyasaf, son of Korach, son of Yitzhar, son of Kehat, son of Levi, son of Israel.” |
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בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי.
וְלֹא הִזְכִּיר "בֶּן יַעֲקֹב", שֶׁבִּקֵּשׁ רַחֲמִים עַל עַצְמוֹ שֶׁלֹא יִזָּכֵר שְׁמוֹ עַל מַחְלְקוֹתָם, שֶׁנֶּאֱמַר "בִּקְהָלָם אַל תֵּחַד כְּבֹדִי" (בראשית מ"ט), וְהֵיכָן נִזְכַּר שְׁמוֹ עַל קֹרַח? בְּהִתְיַחֲסָם עַל הַדּוּכָן בְּדִבְרֵי הַיָּמִים, שֶׁנֶּאֱמַר (דהי"א ו') "בֶּן אֶבְיָסָף בֶּן קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל":
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| דתן וַֽאֲבִירָם - With Dathan and Aviram-
Because the tribe of Reuben was encamped south of the Tabernacle, being a neighbor of Kehat and his descendants who were also encamped to the south, they joined with Korach in his dispute; “Woe to the wicked and woe to his neighbor!”
And what caused Korach to oppose Moses? He was jealous of the princely office of Elitzafan son of Uzi’el, whom Moses had appointed prince of the clan of Kehat by Divine order. Korach said: “My father was one of four brothers” – as it says: ‘The sons of Kehat were Amram, Yitzhar, Chevron, and Uzi’el.’ “The two sons of Amram, the firstborn, took high positions: one as king, the other as high priest. Who, then, ought to receive the next position? Is it not I, the son of Yitzhar, Amram’s second son? Yet he appointed as prince the son of his youngest brother. I will oppose him and undo his ruling.”
What did he do? He arose and gathered 250 heads of courts, most of them from his neighbors the tribe of Reuben, these being Elitzur son of Shedei’ur and his colleagues and those of similar standing, as it says: “the princes of the community, summoned for the meeting,” and elsewhere it says: “These were the ones summoned from the community.” He dressed them in garments completely dyed turquoise. They came and stood before Moses and said to him: “Does a garment completely dyed turquoise require tassels, or is it exempt?” He answered them: “It does require them.” Thereupon they began scoffing at him: “Can it be that any other type of garment is exempted by a single thread of turquoise, yet this one, which is entirely turquoise, cannot exempt itself?”
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דתן וַֽאֲבִירָם.
בִּשְׁבִיל שֶׁהָיָה שֵׁבֶט רְאוּבֵן שָׁרוּי בַּחֲנִיָּתָם תֵּימָנָה שָׁכֵן לִקְהָת וּבָנָיו הַחוֹנִים תֵּימָנָה, נִשְׁתַּתְּפוּ עִם קֹרַח בְּמַחֲלָקְתּוֹ — "אוֹי לָרָשָׁע אוֹי לִשְׁכֵנוֹ". וּמָה רָאָה קֹרַח לַחֲלֹק עִם מֹשֶׁה? נִתְקַנֵּא עַל נְשִׂיאוּתוֹ שֶׁל אֱלִיצָפָן בֶּן עֻזִּיאֵל, שֶׁמִּנָּהוּ מֹשֶׁה נָשִׂיא עַל בְּנֵי קְהָת עַל פִּי הַדִּבּוּר, אָמַר קֹרַח, אַחֵי אַבָּא אַרְבָּעָה הָיוּ, שֶׁנֶּאֱמַר (שמות ו') "וּבְנֵי קְהָת" וְגוֹ', עַמְרָם הַבְּכוֹר נָטְלוּ שְׁנֵי בָנָיו גְּדֻלָּה, אֶחָד מֶלֶךְ וְאֶחָד כֹּהֵן גָּדוֹל, מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה? לֹא אֲנִי שֶׁאֲנִי בֶּן יִצְהָר, שֶׁהוּא שֵׁנִי לְעַמְרָם, וְהוּא מִנָּה נָשִׂיא אֶת בֶּן אָחִיו הַקָּטָן מִכֻּלָּם, הֲרֵינִי חוֹלֵק עָלָיו וּמְבַטֵּל אֶת דְּבָרָיו. מֶה עָשָׂה? עָמַד וְכָנַס ר"נ רָאשֵׁי סַנְהֶדְרָאוֹת — רֻבָּן מִשֵּׁבֶט רְאוּבֵן שְׁכֵנָיו וְהֵם אֱלִיצוּר בֶּן שְׁדֵיאוּר וַחֲבֵרָיו וְכַיּוֹצֵא בוֹ, שֶׁנֶּאֱמַר נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד וּלְהַלָּן הוּא אוֹמֵר (במדבר א') "אֵלֶּה קְרוּאֵי הָעֵדָה" — וְהִלְבִּישָׁן טַלִּיתוֹת שֶׁכֻּלָּן תְּכֵלֶת, בָּאוּ וְעָמְדוּ לִפְנֵי מֹשֶׁה, אָמְרוּ לוֹ טַלִּית שֶׁכֻּלָּהּ שֶׁל תְּכֵלֶת חַיֶּבֶת בְּצִיצִית אוֹ פְטוּרָה? אָמַר לָהֶם חַיֶּבֶת, הִתְחִילוּ לִשְׂחֹק עָלָיו, אֶפְשָׁר טַלִּית שֶׁל מִן אַחֵר חוּט אֶחָד שֶׁל תְּכֵלֶת פּוֹטְרָהּ, זוֹ שֶׁכֻּלָּהּ תְּכֵלֶת לֹא תִפְטֹר אֶת עַצְמָהּ? (תנחומא):
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| בְּנֵי רְאוּבֵֽן - Descendants of Reuben - i.e., Dathan, Aviram, and On son of Pelet. |
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בְּנֵי רְאוּבֵֽן.
דָּתָן וַאֲבִירָם וְאוֹן בֶּן פֶּלֶת:
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| 2They confronted Moses together with 250 men from the Israelites, including the princes of the community, summoned for the meeting, and other men of repute. |
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בוַיָּקֻ֨מוּ֙ לִפְנֵ֣י משֶׁ֔ה וַֽאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם: |
| 3They assembled against Moses and Aaron. They said to them, “You take too much upon yourselves, for the entire community—all of them—are holy, and God is in their midst. Why do you raise yourselves above God’s assembly?” |
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גוַיִּקָּֽהֲל֞וּ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֣וּ אֲלֵהֶם֘ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה: |
| רַב־לָכֶם - means: Far too much greatness have you taken for yourselves. |
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רַב־לָכֶם.
הַרְבֵּה יוֹתֵר מִדַּאי לְקַחְתֶּם לְעַצְמְכֶם גְּדֻלָּה:
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| כֻּלָּם קְדשִׁים - All of them are holy - i.e., they all heard direct communication from the Almighty at Sinai. |
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כֻּלָּם קְדשִׁים.
כֻּלָּם שָׁמְעוּ דְבָרִים בְּסִינַי מִפִּי הַגְּבוּרָה:
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| וּמַדּוּעַ תִּתְנַשְּׂאוּ - Why do you raise yourselves?. If you took for yourself the kingship, you should not have selected the priesthood for your brother. Not you alone heard at Sinai: “I am God, your God”; the entire community heard it! |
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וּמַדּוּעַ תִּתְנַשְּׂאוּ.
אִם לָקַחְתָּ אַתָּה מַלְכוּת, לֹא הָיָה לְךָ לִבְרֹר לְאָחִיךָ כְּהֻנָּה, לֹא אַתֶּם לְבַדְּכֶם שְׁמַעְתֶּם בְּסִינַי "אָנֹכִי ה' אֱלֹהֶיךָ", כָּל הָעֵדָה שָׁמְעוּ (שם):
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| 4When Moses heard this, he fell on his face. |
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דוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו: |
| וַיִּפֹּל עַל־פָּנָֽיו - He fell on his face - because of the dispute, for this was already the fourth offence on their part: when they sinned with the Golden Calf – “Moses pleaded”; in the incident of those who sought a pretext to complain – “Moses prayed”; in the incident of the spies – “Moses said to God, ‘But the Egyptians will hear….’” In Korach’s dispute, however, he felt powerless. This may be compared to a prince who offended his father, and the father’s friend appeased the father on his behalf once, twice, and three times. But when the prince offended a fourth time, that friend felt powerless, and said: “How much can I trouble the king over his son? Maybe he will no longer accept my appeasement!” |
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וַיִּפֹּל עַל־פָּנָֽיו.
מִפְּנֵי הַמַּחֲלֹקֶת, שֶׁכְּבָר זֶה בְיָדָם סִרְחוֹן רְבִיעִי, חָטְאוּ בָעֵגֶל, "וַיְחַל מֹשֶׁה" (שמות ל"ב), בַּמִּתְאוֹנְנִים, "וַיִּתְפַּלֵּל מֹשֶׁה" (במדבר י"א), בַּמְּרַגְּלִים, "וַיֹּאמֶר מֹשֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם" (שם י"ד), בְּמַחֲלָקְתּוֹ שֶׁל קֹרַח נִתְרַשְּׁלוּ יָדָיו, מָשָׁל לְבֶן מֶלֶךְ שֶׁסָּרַח עַל אָבִיו, וּפִיֵּס עָלָיו אוֹהֲבוֹ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, כְּשֶׁסָּרַח רְבִיעִית, נִתְרַשְּׁלוּ יְדֵי הָאוֹהֵב הַהוּא, אָמַר עַד מָתַי אַטְרִיחַ עַל הַמֶּלֶךְ? שֶׁמָּא לֹא יְקַבֵּל עוֹד מִמֶּנִּי (תנחומא):
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| 5He spoke to Korach and to all his community, saying, “In the morning, God will make it known who are His, and who is holy, and He will draw them near to Him. He will allow the one He chooses to sacrifice to Him. |
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הוַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶל־כָּל־עֲדָתוֹ֘ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו: |
| בֹּקֶר וְיֹדַע וגו' - In the morning [God] will make it known. “Now is a time of intoxication for us, when it is not proper to appear before Him.” By saying this, he intended to put them off so that they might retract. |
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בֹּקֶר וְיֹדַע וגו'.
עַתָּה עֵת שִׁכְרוּת הוּא לָנוּ וְלֹא נָכוֹן לְהֵרָאוֹת לְפָנָיו, וְהוּא הָיָה מִתְכַּוֵּן לִדְחוֹת שֶׁמָּא יַחְזְרוּ בָהֶם (שם):
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| בֹּקֶר וְיֹדַע ה' אֶת־אֲשֶׁר־לוֹ - In the morning God will make it known who are His - i.e., for the Levite service. |
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בֹּקֶר וְיֹדַע ה' אֶת־אֲשֶׁר־לוֹ.
לַעֲבוֹדַת לְוִיָּה:
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| וְאֶת־הַקָּדוֹשׁ - And who is holy - for the priesthood. |
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וְאֶת־הַקָּדוֹשׁ.
לִכְהֻנָּה:
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| וְהִקְרִיב - (lit.) And he will draw near-
them – to Him. Onkelos’ translation proves this, for he translates וְהִקְרִיב אֵלָיו as וִיקָרֵב לִקְדָמוֹהִי “He will bring before Him,” referring to the Levites, and יַקְרִיב אֵלָיו as יְקָרֵב לְשִׁמּוּשֵׁהּ “He will bring to serve Him,” referring to the priests.
The Midrashic explanation of the word “morning” is: Moses said to them: The Holy One, blessed be He, has set limits in His world. Can you change morning into evening? There is equal possibility that you can nullify this division between priests and laity, for it says: “There was nightfall and there was morning…He separated”; and similarly it says: “Aaron was separated to be sanctified….”
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וְהִקְרִיב.
אוֹתָם אליו; וְהַתַּרְגּוּם מוֹכִיחַ כֵּן "וִיקָרֵב לָקֳדָמוֹהִי", "יְקָרֵב לְשִׁמּוּשֵׁיהּ"; וּמִדְרַשׁ אַגָּדָה בקר, אָ"ל מֹשֶׁה, גְּבוּלוֹת חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, יְכוֹלִים אַתֶּם לַהֲפֹךְ בֹּקֶר לְעֶרֶב? כֵּן תּוּכְלוּ לְבַטֵּל אֶת זוֹ שֶׁנֶּאֱמַר "וַיְהִי עֶרֶב וַיְהִי בֹקֶר וַיַּבְדֵּל" (בראשית א'), כָּךְ "וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ" וְגוֹ' (דהי"א כ"ג):
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| 6Do this, Korach and all his community: Take for yourselves fire-pans, |
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וזֹ֖את עֲשׂ֑וּ קְחֽוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכָל־עֲדָתֽוֹ: |
| זֹאת עֲשׂוּ קְחֽוּ־לָכֶם מַחְתּוֹת - Do this – take for yourselves fire-pans - Why did he see fit to say this to them? He said to them: “Pagan customs recognize many rituals and many priests, so they do not assemble for worship in one house. We, however, have only one God, one Ark, one Law, one Altar, and therefore only one high priest, yet you, 250 men, are seeking the high priesthood. Although I would also like this, it cannot be. Here you have the most precious of all services, the incense, which is dearer to God than all the sacrifices, but it potentially contains a lethal potion with which Nadav and Avihu were burned.” He therefore warned them: “The man whom God will choose is the holy one, i.e., he has already been sanctified” – this must be the meaning, for otherwise would we not know that the one who is chosen will be the holy one? Rather, Moses was saying to them – “I am telling you this so that you not be endangered: Only the one who is already chosen will emerge from this test alive, whereas all of you will perish.” |
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זֹאת עֲשׂוּ קְחֽוּ־לָכֶם מַחְתּוֹת.
מָה רָאָה לוֹמַר לָהֶם כָּךְ? אָמַר לָהֶם, בְּדַרְכֵי הַגּוֹיִם יֵשׁ נִימוּסִים הַרְבֵּה וְכוּמָרִים הַרְבֵּה וְכֻלָם (אֵין) מִתְקַבְּצִים בְּבַיִת אֶחָד, אָנוּ אֵין לָנוּ אֶלָּא ה' אֶחָד, אָרוֹן אֶחָד, וְתוֹרָה אַחַת וּמִזְבֵּחַ אֶחָד וְכֹהֵן גָּדוֹל אֶחָד, וְאַתֶּם ר"ן אִישׁ מְבַקְּשִׁים כְּהֻנָּה גְדוֹלָה, אַף אֲנִי רוֹצֶה בְכָךְ, הֵא לָכֶם תַּשְׁמִישׁ חָבִיב מִכֹּל, הִיא הַקְּטֹרֶת הַחֲבִיבָה מִכָּל הַקָּרְבָּנוֹת, וְסַם הַמָּוֶת נִתַּן בְּתוֹכוֹ, שֶׁבּוֹ נִשְׂרְפוּ נָדָב וַאֲבִיהוּ, לְפִיכָךְ הִתְרָה בָהֶם והיה האיש אשר יבחר ה' הוא הקדש — כְּבָר הוּא בִקְדֻשָּׁתוֹ, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁמִּי שֶׁיִּבְחַר הוּא הַקָּדוֹשׁ? אֶלָּא אָמַר לָהֶם מֹשֶׁה, הֲרֵינִי אוֹמֵר לָכֶם, שֶׁלֹּא תִּתְחַיְּבוּ, מִי שֶׁיִּבְחַר בוֹ יֵצֵא חַי וְכֻלְּכֶם אוֹבְדִין (תנחומא):
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| מַחְתּוֹת - are vessels with which coals are raked (חוֹתִין) and which have a handle. |
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מַחְתּוֹת.
כֵּלִים שֶׁחוֹתִין בָּהֶם גֶּחָלִים וְיֵשׁ לָהֶם בֵּית יָד:
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| 7place fire into them, and put incense upon them before God tomorrow. The man whom God will choose is the holy one. I have given you a serious warning, sons of Levi.” |
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זוּתְנ֣וּ־בָהֵ֣ן | אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן | קְטֹ֜רֶת לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה ה֣וּא הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי: |
| רַב־לָכֶם בְּנֵי לֵוִֽי - according to the explanation given in the previous verse, the phrase רַב לָכֶם is understood as meaning: I have told you a matter of great import. Were they not fools, in that Moses warned them so sternly and they were still willing to undergo the test? Rather, they knew full well that they were doomed, but they sinned against their own souls, as it says: “The fire-pans of those who sinned knowing it would cost them their lives.” And Korach, who was intelligent, why did he see fit to do this foolish act? His eye misled him. He prophetically perceived a great lineage descending from him: Samuel, who was considered equal to Moses and Aaron together, so he said: “Because of him I will escape death.” He also perceived 24 weekly shifts arising from his descendants, all prophesying with Divine inspiration, as it says: “all these are the sons of Heiman.” He said, “Is it possible that all this greatness will arise from me yet I will be silent?” He therefore participated in the efforts to attain that position, about which he had heard from Moses that all would perish and only one would escape – “the man whom God will choose is the holy one” – mistakenly imagining it referred to him. But he did not foresee correctly, for his sons repented of their involvement in his dispute and preserved his line. Moses, however, did foresee this. So is it written in Midrash Tanchuma. |
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רַב־לָכֶם בְּנֵי לֵוִֽי.
דָּבָר גָּדוֹל אָמַרְתִּי לָכֶם; וְלֹא טִפְּשִׁים הָיוּ, שֶׁכָּךְ הִתְרָה בָהֶם וְקִבְּלוּ עֲלֵיהֶם לְקָרֵב? הֵם חָטְאוּ עַל נַפְשׁוֹתָם, שֶׁנֶּאֱמַר "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם" (במדבר י״ז:ג׳), וְקֹרַח שֶׁפִּקֵּחַ הָיָה מָה רָאָה לִשְׁטוּת זֶה? עֵינוֹ הִטְעַתּוּ, רָאָה שַׁלְשֶׁלֶת גְּדוֹלָה יוֹצְאָה מִמֶּנּוּ — שְׁמוּאֵל שֶׁשָּׁקוּל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן — אָמַר בִּשְׁבִילוֹ אֲנִי נִמְלָט, וְכ"ד מִשְׁמָרוֹת עוֹמְדוֹת לִבְנֵי בָנָיו, כֻּלָּם מִתְנַבְּאִים בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר "כָּל אֵלֶּה בָנִים לְהֵימָן" (מלכים א כ"ה), אָמַר אֶפְשָׁר כָּל הַגְּדֻלָּה הַזֹּאת עֲתִידָה לַעֲמֹד מִמֶּנִּי וַאֲנִי אֶדּוֹם? לְכָךְ נִשְׁתַּתֵּף לָבֹא לְאוֹתָהּ חֲזָקָה, שֶׁשָּׁמַע מִפִּי מֹשֶׁה שֶׁכֻּלָּם אוֹבְדִים וְאֶחָד נִמְלָט, "אֲשֶׁר יִבְחַר ה' הוּא הַקָּדוֹשׁ" — טָעָה וְתָלָה בְעַצְמוֹ, וְלֹא רָאָה יָפֶה, לְפִי שֶׁבָּנָיו עָשׂוּ תְשׁוּבָה, וּמֹשֶׁה הָיָה רוֹאֶה. — תַּנְחוּמָא:
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| רַב־לָכֶם - according to its simple sense, this phrase means: You have taken a serious matter upon yourselves by contending with the Holy One, blessed be He. |
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רַב־לָכֶם.
דָּבָר גָּדוֹל נְטַלְתֶּם בְּעַצְמְכֶם לַחֲלֹק עַל הַקָּדוֹשׁ בָּרוּךְ הוּא:
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| 8Moses said to Korach, “Please listen, sons of Levi! |
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חוַיֹּ֥אמֶר משֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי: |
| וַיֹּאמֶר משֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִֽי - Moses said to Korach, “Please listen, sons of Levi!”. He started to speak to him with soft words, but once he saw that he was stubborn, he said: Before other tribes participate and perish along with him, I will speak also to everyone. He thus began to urge them: “Listen, sons of Levi!” |
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וַיֹּאמֶר משֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִֽי.
הִתְחִיל לְדַבֵּר עִמּוֹ בִּדְבָרִים רַכִּים, כֵּיוָן שֶׁרָאָהוּ קְשֵׁה עֹרֶף, אָמַר עַד שֶׁלֹּא יִשְׁתַּתְּפוּ שְׁאָר הַשְּׁבָטִים וְיֹאבְדוּ עִמּוֹ, אֲדַבֵּר גַּם אֶל כֻּלָּם, הִתְחִיל לְזָרֵז בָּהֶם "שִׁמְעוּ נָא בְּנֵי לֵוִי" (תנחומא):
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| 9Is it not enough that the God of Israel has distinguished you from the community of Israel to draw you near to Him, to perform the service in the Tabernacle of God, and to stand before the community to minister to them? |
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טהַֽמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַֽעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה וְלַֽעֲמֹ֛ד לִפְנֵ֥י הָֽעֵדָ֖ה לְשָֽׁרְתָֽם: |
| וְלַֽעֲמֹד לִפְנֵי הָֽעֵדָה - And to stand before the community - to sing on the platform. |
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וְלַֽעֲמֹד לִפְנֵי הָֽעֵדָה.
לָשִׁיר עַל הַדּוּכָן:
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| 10He drew you near, and all your brothers, the sons of Levi with you. Will you seek the priesthood as well? |
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יוַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵֽי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה: |
| וַיַּקְרֵב אֹֽתְךָ - He drew you near - for that service from which He excluded the rest of the community of Israel. |
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וַיַּקְרֵב אֹֽתְךָ.
לְאוֹתוֹ שֵׁרוּת שֶׁהִרְחִיק מִמֶּנּוּ שְׁאָר עֲדַת יִשְֹרָאֵל:
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| 11Therefore, you and your entire community are convened against God, for what is Aaron, that you should complain against him?” |
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יאלָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּֽעָדִ֖ים עַל־יְהֹוָ֑ה וְאַֽהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תַלִּ֖ינוּ (כתיב תלונו) עָלָֽיו: |
| לָכֵן - means: for this reason, “you and your entire community who are convened” with you are in fact rebelling “against God,” for I acted merely as His emissary when giving the priesthood to Aaron, and therefore this dispute is not with us. |
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לָכֵן.
בִּשְׁבִיל כָּךְ אתה וכל עדתך הנעדים אִתְּךָ עַל ה', כִּי בְשְׁלִיחוּתוֹ עָשִׂיתִי לָתֵת כְּהֻנָּה לְאַהֲרֹן, וְלֹא לָנוּ הוּא הַמַּחֲלֹקֶת הַזֶּה (שם):
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| 12Moses summoned Dathan and Aviram sons of Eli’av, but they said, “We will not go up. |
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יבוַיִּשְׁלַ֣ח משֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַֽאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּֽאמְר֖וּ לֹ֥א נַֽעֲלֶֽה: |
| וַיִּשְׁלַח משֶׁה וגו' - Moses summoned… From here, we learn that one may not perpetuate a controversy, for Moses sought them out to conciliate them with words of peace. |
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וַיִּשְׁלַח משֶׁה וגו'.
מִכָּאן שֶׁאֵין מַחֲזִיקִין בְּמַחֲלֹקֶת, שֶׁהָיָה מֹשֶׁה מְחַזֵּר אַחֲרֵיהֶם לְהַשְׁלִימָם בְּדִבְרֵי שָׁלוֹם (סנהדרין ק"י):
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| לֹא נַֽעֲלֶֽה - We will not go up. Their mouths unwittingly foretold their downfall, namely, that they would only descend into the earth. |
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לֹא נַֽעֲלֶֽה.
פִּיהֶם הִכְשִׁילָם, שֶׁאֵין לָהֶם אֶלָּא יְרִידָה:
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| 13Is it not enough that you have brought us out of a land flowing with milk and date- and fig-honey to kill us in the desert, that you should also exercise authority over us? |
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יגהַֽמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֨נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַֽהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר: |
