NOW KORAH, THE SON OF IZHAR…TOOK. This event occurred in the wilderness of Sinai when the first-born were set aside¹ and the Levites were placed in their stead.² Israel thought that our master Moses acted out of his own will in giving his brother an elevated position. They suspected that he acted similarly towards the sons of Kohath, who were his relatives, and to all the sons of Levi who were of his family. The Levites rebelled against Moses because they were subservient to Aaron and his sons. Dathan and Abiram rebelled because Moses³ removed the birthright from Reuben their forefather, and gave it to Joseph. It is also possible that they suspected that Moses favored the tribe of Joseph because Joshua was his assistant.⁴ Korah too was a first-born, as Scripture clearly states.⁵ The banner of Reuben camped in the south.⁶ So did Korah, for he was a Kohathite.⁷ The princes of the congregation were first-born. They offered the burnt offering. They therefore took the fire pans. The miracle of the staff,⁸ which demonstrated to all of Israel that God chose the Levites in place of the first-born, is proof that this explanation is correct.⁹ Hence Scripture reads, that there may be made an end of their murmurings against Me (Num. 17:25), for the murmuring was an account of this.¹⁰ Moses also said, that I have not done them of mine own mind (v. 28). He said the aforementioned because Israel had come to believe that he had acted on his own. Furthermore, Moses said, then the Lord hath not sent me (v. 29) in this thing,¹¹ take the place of the first-born and the Levites be subservient to the kohanim. because Israel had come to believe in him.¹². It does not appear in the verse. Here is another rigorous proof: seeing all the congregation are holy (v. 3). The aforementioned alludes to the first-born who are holy, for Scripture states, Sanctify unto Me all the first-born (Ex. 13:2). The first-born were the priests that come near to the Lord (Ex. 19:22). They were the most important ones of the congregation.

footnotes: ¹ From serving as priests. ² See I.E. on Ex. 32:29 (Vol. 1, p. 680). ³ Actually Jacob did so on his death bed. However, Moses enforced Jacob’s decree. Hence Dathan and Abiram blamed Moses. ⁴ Joshua was descended from Ephraim the son of Joseph. ⁵ Ex. 6:21. ⁶ Num. 2:10. ⁷ The family of Kohath camped south of the tabernacle. See Num. 3:29. Thus these two disgruntled factions camped next to each other. Their proximity facilitated their rebellion. ⁸ The blossoming of the staff of Levi. See Num. 17:23. ⁹ That the rebellion was triggered by the rejection of the first-born, for otherwise why demonstrate that God chose the Levites. ¹⁰ The substitution of the Levites for the first-born. ¹¹ To have the kohanim ¹² That Moses acted in accordance with God’s command in all other things. “In this thing” is part of I.E.’s interpretation of the Lord hath not sent me

NOW KORAH…TOOK. This is short for, now Korah took men.¹³ Compare, an ass bread¹⁴ (I Sam. 16:20).¹⁵ is short for an ass carrying bread. There are many such instances in Scripture.¹⁶ Rabbi Jonah says that the meaning of Now Korah took is now Korah took himself to rise against Moses.¹⁷ (v. 1) to and they rose up (v. 2).

footnotes: ¹³ The word men is not in the Hebrew text. Hence I.E.’s comment. ¹⁴ Translated literally. ¹⁵ An ass bread ¹⁶ Where a word is left out of the text. ¹⁷ Rabbi Jonah connects Now Korah…took

IN THE FACE OF MOSES. They did not rise up in secret. There is a difference between li-fene (in the face of) and mi-pene (before the face of) (Gen. 3:8).¹⁸ is the respectful form. Compare, mi-pene sevah takkum (thou that rise up before the hoary head) (Lev. 19:32).

footnotes: ¹⁸ Mi-pene

THE ELECT MEN OF THE ASSEMBLY. They were called to the tent of meeting.

MEN OF RENOWN. Before they left Egypt.A grammarian says that the princes of the congregation are the leaders who stood over those that were numbered (Num 1:4).¹⁹ He says that they²⁰ are the object of took. Our text should be read as if written, And Korah and Dathan and Abiram and On took the princes of Israel to speak to them.²¹ This interpretation is a bit far-fetched.²²

footnotes: ¹⁹ This grammarian, unlike I.E., does not identify the princes of the congregation with the first-born. ²⁰ The princes. ²¹ To convince them to join the revolt. This commentator reads our text as follows: Now Korah…and Dathan and Abiram…and On…and two hundred and fifty took the princes of the congregation, the elect men of the assembly, men of renown. ²² The interpretation that the princes were the heads who stood over Israel when they were numbered.

YE TAKE TOO MUCH UPON YOU. Enough for you. ²³ is, a lot to you. Its meaning is, you have grabbed the greater portion.

footnotes: ²³ The literal meaning of rav lakhem

SEEING ALL THE CONGREGATION ARE HOLY. For the entire congregation became holy from the day they stood on Sinai.

AND THE LORD IS AMONG THEM. For the Levites were chosen after God’s glory dwelt amidst the children of Israel.²⁴ Now if Moses knew when he was on Mount Sinai that the tribe of Levi was chosen, Israel did not know.²⁵

footnotes: ²⁴ At Mt. Sinai. ²⁵ Thus they suspected that Moses acted on his own.

WHEREFORE THEN LIFT YE UP YOURSELVES ABOVE THE ASSEMBLY OF THE LORD? For Aaron to be kohen gadol (high priest) and Moses, who taught Aaron, to be above him.

HE FELL UPON HIS FACE. Willingly. Other say, like prophets when they receive a prophecy.²⁶ means he fell into a prophetic trance. See Num. 24:4.

footnotes: ²⁶ In other words, he fell upon his face

WHO ARE HIS. Which is the chosen tribe. This was Moses’ answer to Dathan and Abiram and to the leaders of the congregation who were first-born.

AND WHO IS HOLY. In his tribe to be kohen gadol.

THIS. Test.²⁷. According to I.E. this is short for this test do.

footnotes: ²⁷ Our verse reads, This do

YE TAKE TOO MUCH UPON YOU, YE SONS OF LEVI. The meaning of our clause is found in the following words of Moses: Is it but a small thing unto you (v. 9).²⁸. Scripture says, And Moses said unto Korah (v. 8),²⁹ [Moses] spoke unto Korah. Thus And Moses said unto Korah appears redundant. Hence I.E.’s comment. for the first statement³⁰ was addressed to Korah and to all of his company. However, this one was addressed to the Levites.

footnotes: ²⁸ Verses 9 and 10 explain what Moses meant by ye take too much upon you ²⁹ Verse 5 reads, And he ³⁰ Verse 5.

IS IT BUT A SMALL THING UNTO YOU.³¹ literally, is it small from you. Hence I.E.’s comment. This means is it but a small thing unto you.

footnotes: ³¹ Hebrew, ha-me’at mi-kem

BEFORE THE CONGREGATION TO MINISTER UNTO THEM. When they bring their burnt offerings and sacrifices.

AND THAT HE HATH BROUGHT THEE NEAR. And when he has brought you and your brothers near, will you seek the priesthood also?³² prefixed to va-yakrev is not to be rendered and but rather as when.

footnotes: ³² That is, and now that he has brought you and your brothers near Him, you also seek the priesthood? In other words, the vav

THEREFORE. Therefore you and your whole congregation that art gathered together, rebel against the Lord.³³ means against the Lord, and is to be interpreted as rebel against the Lord. The literal meaning of al Adonai is on the Lord. Thus the literal meaning of our verse is: Therefore you and your whole congregation that are gathered together on the Lord (al ha-Adonai). Hence, I.E.’s comment. Its meaning is similar to And the rulers take counsel together, Against the Lord,³⁴ (literally on the Lord). However, its meaning is against the Lord. and against His anointed³⁵ (literally, and on His anointed). However, its meaning is, and against His anointed. (Ps. 2:2). They gathered in order to fight with God. When they strove against the Lord³⁶. (Num. 26:9) is similar.³⁷ has the meaning of against. Some say that the heh prefixed to no’adim (gathered together) is superfluous.³⁸ (that art gathered together) is to be read no’adim (gathered together). If the heh is not superfluous, then our verse is to be interpreted, Therefore thou and all thy company that are gathered together (ha-no’adim) against the Lord. If the heh is superfluous, then our verse reads: Therefore thou and all thy company are gathered (no’adim) together against the Lord.

footnotes: ³³ In other words, al Adonai ³⁴ Hebrew, al Adonai ³⁵ Hebrew, ve-al meshicho ³⁶ Hebrew, al Adonai ³⁷ Here too al ³⁸ In other words, the word ha-no’adim

AND AS TO AARON, WHAT IS HE. What is his sin, what did he do?

WE WILL NOT COME UP. It is possible that the tent of meeting was on a high place in the middle of the camp.³⁹ is to be taken literally. Scripture therefore says, Get you up from about (v. 24). On the other hand, one who goes to serve God or to the chosen place is said to go up.

footnotes: ³⁹ In other words, We will not come up

IS IT A SMALL THING. Is it a small thing that thou hast brought us up out of a land flowing with milk and honey?Scripture reads, brought us up, because Egypt is south of the Land of Israel, and one who comes from Egypt to the land of Canaan is in truth going up.⁴⁰ is to be taken literally.

footnotes: ⁴⁰ Here, brought us up

BUT THOU MUST NEEDS MAKE THYSELF ALSO A PRINCE OVER US. You brought us out of Egypt in order to make yourself a prince over us.

MUST NEEDS MAKE THYSELF A PRINCE OVER US. You and your brother also seek additional positions of power over us.⁴¹ (but thou must needs make thyself also a prince over us). The latter literally reads: That you want to rule over us, also to rule. I.E. interprets this as follows: that you want to rule over us, and you also want additional rulership.

footnotes: ⁴¹ Our clause reads, ki tistarer alenu gam histarer

MOREOVER THOU HAST NOT BROUGHT US UNTO A LAND FLOWING WITH MILK AND HONEY. Its meaning is: You brought us out of a good place.⁴² Now if you had brought us to a place which is as good as the place you took us out of, and if you had given us fields and vineyards such as we had in Egypt,⁴³ and you sought power over us, then we would tolerate it. However, you removed us from a good place, from our fields and vineyards, and you did not bring us to a place as good as the one that you brought us out of. Why then do you seek power?⁴⁴

footnotes: ⁴² Verse 13. ⁴³ According to I.E. our verse implies that Israel had fields and vineyards in Egypt. ⁴⁴ Verse 13.

WILT THOU PUT OUT THE EYES OF THESE MEN? Its meaning is: you want to put out the eyes of these men. This alludes to those who left Egypt. It is as if Korah said, you want to put out their eyes so that they do not see. But what you did is visible to the eyes. Therefore we will not come up. It is metaphoric to say so and so’s eyes are closed and he therefore cannot see.⁴⁵ is not to be taken literally. Others say its meaning⁴⁶? is: Do you want to darken the eyes so that they do not see? In other words, you are fooling us. We will not come up.⁴⁷, this interpretation seems to be identical to the one above. Hence Filwarg suggests that this interpretation is that We will not go up means we will not go up to the Land of Israel. In other words, Korah said you are fooling us, for you have no intention of bringing us to the Land of Israel. Others say its meaning⁴⁸? is: even if you put out our eyes we will not go up. Korah said of these men because he spoke in the manner of the unintelligent, who do not want to say anything negative about themselves.⁴⁹ refers to Korah himself. According to this interpretation the meaning of wilt thou put out the eyes of these men is, will you put out my eyes? However, I believe that of these men alludes to the elders who were with Moses, for Scripture clearly states, and the elders of Israel followed him (v. 25).

footnotes: ⁴⁵ Even when the subject’s eyes are open. Similarly, wilt Thou put out the eyes of these men ⁴⁶ The meaning of Wilt thou put out the eyes of these men ⁴⁷ Prima facie ⁴⁸ The meaning of Wilt thou put out the eyes of these men ⁴⁹ In other words, of these men

AND MOSES WAS VERY WROTH. With what Korah said.⁵⁰ (and Moses was very wroth). The latter literally reads, and to Moses it was wroth very much. I.E. suggest that this be interpreted, va-yichar le-mosheh zeh ha-dibbur me’od (and Moses was very wroth at this statement).I have already explained that the burnt offering and the meal offering put off the punishment of the wicked. Dathan and Abiram were important men and offered meal offerings before this event. This is the meaning of Respect not their offering and turn to me, for I have not placed a burden upon one ass of their asses.

footnotes: ⁵⁰ Our verse reads, va-yichar le-mosheh me’od

[I HAVE NOT TAKEN ONE ASS FROM THEM.] I have not placed a burden upon one of their asses.⁵¹ (taken) as laden.

footnotes: ⁵¹ I.E. renders nasati

NEITHER HAVE I HURT ONE OF THEM. In any way.

AND MOSES SAID UNTO KORAH. Moses had already said so.⁵² Thus this means: when Moses said to Korah be before God, they took their fire-pan.

footnotes: ⁵² In verses 6 and 7, Moses had already told them to take censers.

TOMORROW. This occurred on the day that Moses called to Dathan and Abiram.⁵³ It is possible that he called them earlier. The latter appears correct because Scripture reads, in the morning (v. 5).⁵⁴

footnotes: ⁵³ See verse 12. ⁵⁴ Verse 5 tells us that Korah and his men were to bring the fire-pans as soon as morning came. This being the case, there would be very little time for Dathan and Abiram to be called.

WITH MOSES AND AARON. Moses and Aaron with them.⁵⁵

footnotes: ⁵⁵ Our clause literally reads, and stood at the door of the tent of meeting and Moses and Aaron.

SEPARATE YOURSELVES. For they⁵⁶ were with them in front of the entrance to the tent of meeting.

footnotes: ⁵⁶ Moses and Aaron.

AND THEY FELL UPON THEIR FACES. To pray.

[O GOD.] The term El (God) indicates that God has the power to destroy them in a moment.⁵⁷ is mighty. See I.E. on Ex. 3:15. God is the God of the spirits. This⁵⁸. explains the term El, for God can destroy them because their spirits are in His hand.

footnotes: ⁵⁷ The meaning of El ⁵⁸ The phrase the God of the spirits

SHALL ONE MAN SIN. The reference⁵⁹. is to Korah, who assembled all of the congregation against Moses and Aaron. There are those who say that the meaning of O God, the God of the spirits is: God has the power to investigate human souls, for He is their God. God knows that one man, namely, Korah alone, sinned. He also knows if he [Korah] caused the others to sin.I believe that Separate yourselves from among this congregation refers to Korah and his congregation.⁶⁰ A fire went out and devoured and destroyed them in one moment.

footnotes: ⁵⁹ One man ⁶⁰ In other words, the congregation spoken of is Korah’s congregation, not the congregation of Israel.

THE DWELLING OF KORAH. I believe that Korah had a tent for his household and his wealth. This tent was far from the camp of the Levites. The tents of Dathan and Abiram were close to Korah’s tent, for only Levites camped around the tabernacle.⁶¹ We learn from this verse that the bearer of the banner⁶² camped close to the camp of the Levites.⁶³

footnotes: ⁶¹ Hence the need for the interpretation that Korah had a tent outside the camp of the Levites. ⁶² The tribe that carried the banner. For the banners, see Num. 2:1-34. ⁶³ Korah’s tent was close to the tent of Dathan and Abiram. The Levites camped around the southern, western, and northern sides of the tabernacle (Num. 3:14-38). The Israelites camped around the four sides of the tabernacle (Num. 2:2). The family of Kohath camped on the south side (Num. 3:29). So did the tribe of Reuben (Num. 2:10). Now Korah’s tent was close to the tent of Dathan and Abiram, who came from the tribe of Reuben, because the tribe of Reuben bore the banner of the tribes that camped on the south and were thus close to the Levites.

AND THE ELDERS OF ISRAEL FOLLOWED HIM. I believe that the reference is to the chosen seventy elders.⁶⁴

footnotes: ⁶⁴ See Num. 11:16.

AND TOUCH NOTHING OF THEIRS. For if one comes to save their money they will go down to the pit like them.

IN ALL THEIR SINS. Because of all their sins.⁶⁵ before the word be-khol (in all) is to be rendered because. Thus be-khol chatotam (in all their sins) means because of all their sins.

footnotes: ⁶⁵ In other words, the bet

AND THEIR SONS. The reference is to adults.

AND THEIR LITTLE ONES. Male and female minors.

TO DO ALL THESE WORKS. To have the Levites take the place of the first-born. Note, it is a major and grievous act to the one who does not believe that God ordered the first-born to be removed from their position as kohanim and to have this status conferred only upon the family of Moses. All of this was done⁶⁶ because of the incident of the golden calf, because and offered burnt-offerings, and brought peace-offerings (Ex. 32:6) speaks of the first-born who offered these sacrifices, for they alone were the kohanim. Also, the sons of Levi⁶⁷ killed those who served the calf.⁶⁸. There is a question here.⁶⁹ Its answer is found in the Torah portion which opens with the words va-yelekh mosheh (Deut. 31:1).⁷⁰.

footnotes: ⁶⁶ The first-born were removed and the Levites substituted in their place. ⁶⁷ Alone. ⁶⁸ The first-born did not join Moses in extirpating the worshippers of the calf. Thus the first-born showed themselves unfit to be kohanim ⁶⁹ It isn’t clear what the question is. I believe it to be the issue of God changing His mind. According to medieval Jewish philosophy, God and His mind are one. Thus God’s mind is immutable. This being the case, how could He change His mind regarding the fitness of the first-born to serve as priests? ⁷⁰ I.E. there explains that God does not change. It is people who do. See I.E. on Deut. 31:16. Here I.E. is probably hinting that it wasn’t God who changed His mind but rather the first-born who changed by becoming unfit to serve as kohanim

BUT IF THE LORD MAKE A NEW THING. Some say that the word beri’ah (a new thing) refers to the bringing forth of something that was never in existence.I have already explained that the word beri’ah is related to the word u-vara (hack) in and hack them (Ezek. 23:47).⁷¹ Many cities⁷². have been split open, and those who dwelt in them have gone down to the pit.⁷³ The meaning of bara is to cut.⁷⁴ (But if the Lord make a new thing) should be interpreted, but if God shall certainly split. An alternative interpretation of I.E. is: The meaning of bara is to decree. According to this interpretation I.E. renders ve-im beri’ah yivra Adonai (but if the Lord make a new thing) as, but if God shall decree.

footnotes: ⁷¹ See I.E. on Gen. 1:1 (Vol. 1, pp. 22,23). ⁷² Or countries. The text reads medinot ⁷³ The reference is apparently to earthquakes. ⁷⁴ Thus according to I.E., ve-im beri’ah yivra Adonai

AND THE GROUND OPEN HER MOUTH. The word u-fatzetah means and opened. Compare, yiftzeh (doth open) in doth open his mouth (Job 35:16).I have already hinted⁷⁵ that man’s highest soul,⁷⁶, which is a feminine noun. which comes from the intermediary world,⁷⁷ employs human language when speaking of things above her,⁷⁸ for the body is its palace.⁷⁹ It similarly employs human language when speaking of things below her.⁸⁰. It does so in order that people understand her.

footnotes: ⁷⁵ See I.E. on Gen. 1:26 (Vol. 1, p. 45). ⁷⁶ The rational soul. See I.E. on Gen. 1:1 (Vol. 1, p. 25). I.E. believes that man has three souls, a vegetable, an animal and a rational soul. I.E. refers to the soul as “her” for the Hebrew word for soul is neshamah ⁷⁷ For the three worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90). ⁷⁸ Such as when speaking of God. ⁷⁹ Here on earth. Hence it must employ corporeal metaphors. It is philosophically significant that I.E. refers to the body as a palace for the soul. ⁸⁰ Such as the earth. Hence Scripture reads, and the ground open her mouth

AND THEIR HOUSEHOLDS. This is a general term for their wives, [grown] children, and their little ones.

AND THEIR GOODS.⁸¹ Which all of them possessed.⁸² is short for all the goods which they possessed.

footnotes: ⁸¹ Literally, the goods. ⁸² In other words, the goods

SO THEY…WENT DOWN. Its meaning is: when they went down, the earth closed and they were not seen.⁸³, this verse repeats verse 32. Hence I.E.’s comment.

footnotes: ⁸³ Prima facie

AND THE EARTH CLOSED UPON THEM. The earth itself.⁸⁴ (and closed upon then) literally means and covered. Our clause thus reads, and the earth covered them. Hence va-yekhas may be taken as transitive. In this case, it means that the earth covered them with something. Hence I.E. points out that va-yekhas is intransitive.

footnotes: ⁸⁴ The verb va-tekhas

AND THEY PERISHED. For their children who were to take their place died.⁸⁵

footnotes: ⁸⁵ One who dies without descendants perishes from the face of the earth.

AT THE CRY OF THEM. Because of their cry.⁸⁶ prefixed to kolam (their voice) means because of. The lamed usually means to.

footnotes: ⁸⁶ In other words, the lamed

[AND FIFTY MEN.] The heh of ha-chamishim (the fifty) is to be read as if written twice.⁸⁷ (and…fifty men). Our text, which reads ha-chamishim u-matayim, should be read as if written, ha-chamishim ve-ha-matayim (and…the two hundred and fifty men). The latter is the correct grammatical construction. Hence I.E.’s comment. Some say that Korah was among the ones who were swallowed. They offer as proof, And the earth opened her mouth, and swallowed them up together with Korah (Num. 26:10). Others say that Korah was burned. They offer, with Korah, when that company died; what time the fire devoured (Ibid.) as proof. Our sages say that Korah was burned and swallowed.⁸⁸I believe that only the place of Dathan and Abiram split open,⁸⁹ for no other place is mentioned.⁹⁰ Korah was standing with his fire-pan with Aaron and the leaders of the congregation who were offering incense.⁹¹ With Korah (Num. 26:10) is not connected to and swallowed them up (Ibid.) but rather to when that company died (Ibid.). This is the way the aforementioned verse is to be interpreted. If someone should argue and say, “Why isn’t Korah mentioned among those who were burned?” the answer is: once Scripture mentions that Korah’s company, which came to his aid, was burned, it is not necessary to mention Korah. For we know this by arguing from a minor to a major premise.⁹² Pharaoh’s chariots and his host hath He cast into the sea (Ex. 15:4) is similar.⁹³ Moses does not mention in the song⁹⁴ is stated. that Pharaoh drowned. The truth is that Pharaoh drowned, for Scripture explicitly states, But overthrew Pharaoh and his host in the Red Sea (Ps. 136:15). The verse that he fare not as Korah, and as his company (Num. 17:5) is proof that Korah was among those who were burned.⁹⁵

footnotes: ⁸⁷ It is also to be placed in front of the word u-matayim ⁸⁸ San. 110:a. ⁸⁹ Thus it was only Dathan and Abiram and their families who were swallowed by the ground. ⁹⁰ Scripture does not mention that any other place split open. ⁹¹ And were consumed by fire. ⁹² If Korah’s followers were burned, then Korah certainly was. ⁹³ In that by employing a similar argument, we learn from this verse that Pharaoh died. ⁹⁴ The song of Moses wherein Pharaoh’s chariots and his host hath He cast into the sea ⁹⁵ For the term company refers to the 250 men who were consumed by fire.