## Midrash Tanchuma Buber, Korach

###### Midrash Tanchuma Buber, Korach 21:1
[Midrash Tanchuma Buber, Korach 21:1](https://torahapp.org/share/book/Midrash%20Tanchuma%20Buber/s/Korach/r/21:1)

[סורו נא מעל אהלי האנשים הרשעים האלה] (שם טז כו). שנו רבותינו ארבעה נקראו רשעים,

**Midrash Tanhuma, S. Buber Recension; trans. by John T. Townsend, 1989.:**
[(Numb. 16:26:) PLEASE MOVE AWAY FROM THE TENTS OF THESE WICKED PEOPLE.] Our masters have taught: Four types of people are called wicked:⁴⁵., Numb.5:8, cont.; Numb. R. 18:12, cont.; cf. *PRK* 30 (p.190b in Buber text; “Additional Piska” 28:2 in Braude’s translation).

footnotes:
⁴⁵ Tanh


###### Midrash Tanchuma Buber, Korach 21:2
[Midrash Tanchuma Buber, Korach 21:2](https://torahapp.org/share/book/Midrash%20Tanchuma%20Buber/s/Korach/r/21:2)

הפושט ידו על חבירו להכותו, אע"פ שלא הכהו נקרא רשע, שנאמר ויאמר לרשע למה תכה רעך (שמות ב יג), הכית לא נאמר אלא למה תכה.
 והלוה ואינו משלם, שנאמר לוה רשע ולא ישלם (תהלים לז כא). 
[ומי שיש לו עזות פנים ואינו מתבייש מגדול הימנו, שנאמר העז איש רשע בפניו (משלי כא כט)]. 
ומי שהוא בעל מחלוקת, שנאמר סורו נא מעל אהלי [האנשים] הרשעים (במדבר טז כו),

**Midrash Tanhuma, S. Buber Recension; trans. by John T. Townsend, 1989.:**
The one who extends his hand against his companion to strike him. Even though he did not actually strike him, he is called wicked, as stated (in Exod. 2:13): SO HE SAID TO THE WICKED ONE: WHY WOULD YOU STRIKE⁴⁶ 58b; Rashi on Exod.2:13. YOUR COMRADE? "Why did you strike?" is not stated here but WHY WOULD YOU STRIKE?
 
The one who borrows and does not repay, as stated (in Ps. 37:21): THE WICKED PERSON BORROWS BUT DOES NOT REPAY.⁴⁷ 2:9.
 
[Also the one who has an insolent face but does not feel shame from someone greater than himself, as stated (Prov. 21:29): A WICKED PERSON PUTS ON A BRAZEN FACE.]
 
And the one who is the author of dissension, as stated (in Numb. 16:26): PLEASE MOVE AWAY FROM THE TENTS OF THESE WICKED [PEOPLE].

footnotes:
⁴⁶ The midrash understands the verb in accord with post-biblical usage and is stressing the fact that the tense is future. So also Sanh.
⁴⁷ Avot


###### Midrash Tanchuma Buber, Korach 21:3
[Midrash Tanchuma Buber, Korach 21:3](https://torahapp.org/share/book/Midrash%20Tanchuma%20Buber/s/Korach/r/21:3)

ושניהם היו בדתן ואבירם, עזות פנים, ומחלוקת, מחלוקת באותיותיה נדרשות, מ' מכה, ח' חרם, ל' ליקוי, ק קללה, ת' תועבה. ויש אומרים תכלית, כלייה מביא לעולם.

**Midrash Tanhuma, S. Buber Recension; trans. by John T. Townsend, 1989.:**
Now two of these traits were in Dathan and Abiram, i.e., an insolent face and dissension (*MHLQT*). *MHLQT* ("dissension") is interpreted through its letters. *M* is for *makkah* ("striking"); *H* is for *herem* ("destruction"); *L* is for *liqquy* ("blemish"); *Q* is for *qelalah* ("curse"); and *T* is for *to* '*evah* ("*abomination*"). *But some say* *that T* stands for *takhlit* ("end"), since dissension brings annihilation to the world.