VAYIKACH KORACH’ (AND KORACH TOOK). “This section is explained in a beautiful way in the Midrash of Rabbi Tanchuma.¹ (Great), indicates, it is the largest homiletical work of the Rabbis of the Talmud. Next in importance is the Midrash Tanchuma on the Five Books of Moses, composed by Rabbi Tanchuma ben Abba, of the fourth century of the Common Era. This Midrash was very popular, and Rashi relies upon it for a great deal of Agadic material, which he often incorporates into his commentary. On the relationship of the Midrash Tanchuma to Midrash Yelamdeinu, see Volume II, Seder Bo, p. 131, Note 196. Vayikach Korach — he betook himself² — “and he took”] is not mentioned in the verse, Rashi explains that it is reflexive in meaning, referring to Korach himself: “Korach betook himself to one side etc.” Ramban suggests a number of other possible interpretations. to one side in order to separate himself from the [rest of the] congregation so that he could contend for the priesthood [which Moses had conferred upon Aaron and his sons, and Korach claimed that it belonged to all Israel]. This is [also] Onkelos’ intention in translating [the word vayikach as] v’ithpleig — ‘he separated himself’ from the congregation to persist in his contention. Similarly, *Why ‘yikachacha’ thy heart?*³ means: [Why does your heart] ‘carry you away’ to separate yourself from the rest of the people?”. Thus the language of Rashi. But the opinion of the Midrash [Tanchuma quoted further on] is not in accordance with the Rabbi’s [i.e., Rashi’s] interpretation,⁴ and left his tent, setting up his quarters outside the camp in order to gather people together to rally to him in his dispute with Moses. In Ramban’s opinion, however, the Midrash clearly means that Korach’s heart stirred him up to revolt (Mizrachi), but not that he betook himself elsewhere physically. See also my Hebrew commentary, pp. 254-255. for the Rabbis have said there: “The term vayikach always denotes ‘division,’ [and here it means] that his heart took control of him, in a similar manner to that which it says, Why ‘yikachacha’ thy heart?”³ The verse thus does not mean to say that Korach betook himself [physically] to one side [of the camp]. Similarly, *Why ‘yikachacha’ thy heart?*³ does not mean that it [your heart] takes you to one side to separate yourself [physically] from other people. Instead, the meaning of the [interpretation of the] Midrash on [the phrase] Vayikach Korach is that he took counsel in his heart to do that which [Scripture] relates [subsequently], for [the term] “taking” applies also to counsel and thought. Similarly, *Why ‘yikachacha’ thy heart?*³ means: “What thought does your heart lead you to, that you should be thinking secretly: ‘There is no justice nor Judge,’ and you do not reveal it? Or, and why do thine eyes wink?,³ for one can notice from your winkings that you deny G-d’s justice, but you do not utter [that belief] openly, but [instead] you complain [of injustice], as one who conceals his intent.” Eliphaz said this to Job before Job explained his thoughts in a clearly-expressed statement, [saying] that the Creator’s concern does not extend to the individuals of the lower beings [of each species]. Therefore Eliphaz said to Job: *And thou sayest: ‘What doth G-d know? Can He judge through the dark cloud?’*⁵ This is the true meaning of that reply [of Eliphaz to Job: *Why ‘yikachacha’ thy heart? and why do thine eyes wink?*³ — as is apparent] to one who considers it carefully. Similarly we find the term “taking” used of “thinking”: ‘k’chu’ (take) *my instruction;*⁶ nor ‘kachath’ (to take) instruction.⁷ The Rabbis have further said in the Midrash:⁸ “Scripture does not state here: And Korach ‘quarelled,’ or ‘spoke,’ or ‘commanded,’ but it says vayikach (and he took). What did he take? He did not take anything; rather, it was his heart that took [control of] him, just as Scripture says, Why doth thy heart take thee?”³ This [Midrash] coincides with what I have explained. And Onkelos who translated: [vayikach as] v’ithpleig (“and he separated himself”) explained the [expression according to its] general meaning, not according to its literal sense, as is his habit in many places. Thus also he translated [the expression] about ‘d’var’ (the matter of) Korach⁹ as “about ‘the strife’ of Korach,” while ‘bi’dvar’ (the matter of) Balaam¹⁰, 31:16. he translated as “through ‘the counsel’ of Balaam,” because he mentions the [whole] subject-matter in his translation [rather than the literal meaning, as illustrated by the change in the translation of the word d’var in the above example]. And Rabbi Abraham ibn Ezra wrote: “And Korach took [means he took] ‘men,’ the phrase being elliptical, as in: chamor lechem¹¹ [literally: ‘an ass of bread,’ which means: ‘an ass laden with bread’].” Others¹² explain that [the word] v’dathan (and Dathan) [in the phrase: And Korach took … and Dathan] is like the verse, And these are the children of Zibeon: ‘and’ Ajah, and Anah¹³ [where the letter vav in the word v’ayah is redundant, and here too the vav in v’dathan is redundant], and its correct meaning is thus: “and Korach took Dathan and Abiram” [and they rose up before Moses]. But in my opinion there is no need for [these interpretations], for it is quite correct for the [Sacred] Language to say: “and Korach took and Dathan, and they rose,¹⁴ and they assembled themselves together against Moses and against Aaron,”¹⁵ because the [word] “taking” always occurs at the beginning of an event, being an expression of taking action to [do] that deed. Similarly, And Absalom in his lifetime had ‘taken’ and reared up for himself the pillar¹⁶ [which means that “he bestirred himself” to set up the pillar]. And if you prefer to explain that the term “taking” refers to the object mentioned subsequently, [so that the verse quoted means]: “and Absalom took the pillar and reared it up for himself in his lifetime” — you may likewise explain [our phrase] “and Korach took” [as referring to] the men of the children of Israel, two hundred and fifty,¹⁴ *and they rose up before Moses, and they assembled themselves together against Moses and against Aaron.*¹⁵ Rabbi Abraham ibn Ezra wrote that this incident [of Korach’s rebellion] happened in the wilderness of Sinai when the firstborns were exchanged [for the Levites]¹⁷ and the Levites were separated [to do the Divine service in the Tent of Meeting],¹⁸, 8:5-22. for [some] Israelites thought that Moses our master did this of his own accord so that he could bestow greatness upon his brother [Aaron] and on the children of Kohath who were his relatives,¹⁹ and on all the Levites, since they were of his family. The Levites [nevertheless] joined the conspiracy against him [Moses] because they were given to Aaron and to his sons,²⁰ and Dathan and Abiram [who were of the tribe of Reuben] joined in the rebellion because Moses took away the right of the firstborn from their ancestor Reuben [and gave it to Joseph].²¹ Korach too was a firstborn.²². — Now before the Tabernacle was set up, the service of the offerings was performed by any of the firstborn in Israel (Zebachim 112b), but afterwards it was performed only by priests. As a firstborn, Korach was thus personally amongst those deprived of his prerogative under the new order established by Moses. [Thus far are Ibn Ezra’s comments.] Now all this is based on the opinion of Rabbi Abraham ibn Ezra [himself] who has said in many places, as it pleases him, that there is no strict chronological order in the [narrative of the] Torah, but I have already written²³ that in my opinion the whole Torah follows the chronological sequence, except for those places where Scripture [itself] expressly states the “earlier” and the “later,”²⁴ the date of the previous chapters (see Chapter 1, Verse 1). and even then it is [only changed] for a particular purpose and for good reason. But this matter [i.e., the rebellion of Korach] happened in the wilderness of Paran,²⁵ in Kadesh-barnea,²⁶ after the incident of the spies [and not, as Ibn Ezra wrote, before the sending of the spies]. A correct interpretation by way of homiletic exposition is that Korach became angry because of the status of prince [of the Kohathites]²⁷ bestowed [by Moses] upon Elizaphan, as our Rabbis have said,²⁸ 1, mentioned by Rashi). and he was also jealous of Aaron, as it is said, *and seek ye the priesthood also!*²⁹ Dathan and Abiram [who were of the tribe of Reuben] were attracted to Korach, but not because of the [loss of their] birthright, for it was their father Jacob who had deprived Reuben of it and given it to Joseph;³⁰ however, they too, voiced their complaint [by saying that Moses had taken the people out of Egypt] to kill us in the wilderness,³¹ and moreover thou hast not brought us into a land flowing with milk and honey.³², Verse 14. Now as long as Israel was in the wilderness of Sinai no evil happening befell them, for even after the incident of the [golden] calf, which was a serious and well-known sin, those who died [as a punishment] were few, and the people were saved by Moses’ prayer when he fell down before the Eternal the forty days and forty nights.³³ Thus they loved Moses as [they loved] themselves, and they obeyed him, so that had anybody rebelled against Moses at that time, the people would have stoned him. Therefore Korach endured the greatness of Aaron [when he was appointed High Priest], and the firstborns accepted [without protest] the high status of the Levites, and all [the other] acts of Moses. But when they came to the wilderness of Paran²⁵ and [some people] were burnt in Taberah,³⁴ and many died in Kibroth-hattaavah,³⁵, Verse 34. and when after sinning [in the matter of] the spies Moses did not pray on their behalf,³⁶ so that the decree against them was thus not annulled, and the princes of all the tribes died by the plague before the Eternal³⁷, Verse 37. and it was decreed that the whole people would be consumed in the wilderness and there they shall die,³⁸, Verse 35. then the mood of the whole people became embittered, and they said in their hearts that mishaps occur to them through Moses’ words. Therefore Korach found it an opportune occasion to contest Moses’ deeds, thinking that the people would [readily] listen to him. This was the intention of [the statement of Dathan and Abiram that Moses had taken the people out of Egypt] to kill us in the wilderness,³¹ meaning: “Behold, you have brought us to this place and you have not fulfilled that which you promised to give us, [namely to take us to] a land flowing with milk and honey,³², Verse 14. for you have not given us any inheritance at all; instead we will die in the wilderness and be wiped out there, for our children will also never come out of the wilderness, and that which you promised our children will also not be fulfilled, just as it did not come to realization with respect to their parents.” This then was the reason why they murmured particularly at this juncture immediately after the [Divine] decree because of the spies. It is likely that all those who assembled [against Moses] were firstborns, and therefore they were annoyed about the priesthood [which was taken away from them],³⁹ and that is why Moses told them to take censers [and put incense upon them⁴⁰ as they used formerly to do, and it would become clear thereby whether G-d preferred them or the priests.

footnotes: ¹ The Rabbis of the Talmud composed two great exegetical commentaries on the Bible, whose aim was to spread moral, ethical and religious teachings, as they are derived from a study of the Scriptures. These are the Midrash Rabbah and Midrash Tanchuma, both works of Palestinian Rabbis. The Midrash Rabbah is on the Five Books of Moses and the five Scrolls. As its name Rabbah ² Since the object of the verb [vayikach ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ⁴ Ramban understood Rashi’s comment as meaning that Korach betook himself physically ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ⁵ Job 22:13. ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ⁶ Proverbs, 8:10. This clearly cannot refer to taking physically, but means: “think of my instruction and guide your conduct accordingly.” ⁷ Jeremiah 17:23. ⁸ Bamidmar Rabbah 18:13. ³ Job 15:12. These are the words of Eliphaz the Temanite, when criticizing Job for lack of trust in G-d. ⁹ Further, 17:14. ¹⁰ Ibid. ¹¹ I Samuel 16:20. ¹² This interpretation I have found in the commentary of Chizkuni. See Genesis, Vol. I p. 298, Note 109, where the same expression “Others” also refers to Chizkuni. ¹³ Genesis 36:24. See Vol. I, p. 440. ¹⁴ Verse 2. ¹⁵ Verse 3. ¹⁶ II Samuel 18:18. ¹⁴ Verse 2. ¹⁵ Verse 3. ¹⁷ Above, 3:44-51. ¹⁸ Ibid. ¹⁹ Kohath was Moses’ grandfather. Since Kohath had three other sons beside Amram — namely, Itzhar, Hebron, and Uzziel (above, 3:19) — some people thought that Moses gave the Kohathites special distinction in the Tabernacle service of his own accord (see above, Chapter 4:1-20) because they were his relatives. In actual fact, of course, he did everything by Divine command (see above, 3:40, 4:1 and 8:5). ²⁰ Above, 8:19. ²¹ See (Genesis), Vol. I, pp. 570-572. Here the reference is to the fact that Moses considered Joseph’s sons, Ephraim and Menasheh, as two separate tribes, and Dathan and Abiram claimed that this distinction should have been conferred upon Reuben the firstborn. ²² Exodus 6:21 — And the sons of Itzhar: Korach, and Nepheg, and Zichri ²³ In (Exodus), Vol. II, pp. 252, 419, and in Leviticus 8:2. Here too, Ramban’s objection is that according to Ibn Ezra the rebellion of Korach took place when Israel was still encamped in the wilderness of Sinai although their departure from there has already been recorded long ago (above, 10:12)! Since then there had already been many other stages in their journey through the desert (see e.g. above, 11:35, 12:16)! ²⁴ I.e., if the verses clearly state the dates. See, for example, the section commencing above in Chapter 9, where the date given is clearly before ²⁵ Above, 12:16. ²⁶ Deuteronomy 1:19. It is from Kadesh-barnea that they sent the spies, as related in the Book of Deuteronomy, ibid. ²⁷ Above, 3:30. ²⁸ Said Korach: “My grandfather Kohath had four sons: Amram, Itzhar, Hebron and Uzziel (Exodus 6:18). The two sons of Amram, the eldest, namely Moses and Aaron, assumed the royalty and the priesthood. Who is entitled to the next rank — the prince of the Kohathites — if not I, the eldest of the second son of Kohath, Itzhar? And yet he [i.e., Moses] went and appointed Elizaphan, whose father was Uzziel, the youngest son of my grandfather!” (Tanchuma Korach ²⁹ Further, Verse 10. ³⁰ Genesis 48:5. ³¹ Further, Verse 13. ³² Ibid. ³³ Deuteronomy 9:25. ²⁵ Above, 12:16. ³⁴ Above, 11:3. ³⁵ Ibid. ³⁶ See Ramban above, 14:17 (towards the end) who explains the reason for this. ³⁷ Ibid. ³⁸ Ibid. ³¹ Further, Verse 13. ³² Ibid. ³⁹ See Note 22 above. ⁴⁰ Further, Verses 6-7.

AND WHEN MOSES HEARD IT, HE FELL UPON HIS FACE. It does not say “and they fell [upon their faces],” for Aaron in his modesty and holiness did not utter a word throughout this whole controversy, but he was as one that held his peace,⁴¹ and who admits that Korach’s status was greater than his own, and he only acted according to Moses’ behest, fulfilling the king’s decree.

footnotes: ⁴¹ I Samuel 10:27.

IN THE MORNING THE ETERNAL WILL MAKE KNOWN WHO ARE HIS — “for the Levitical service. AND WHO IS HOLY — for the priesthood.” This is Rashi’s language. He has explained it well; and the verse is thus stating that G-d will make it known if the Levites are His, just as it is said, and the Levites shall be Mine,⁴² or whether the firstborns are still His, just as it is said, for all the firstborn are Mine,⁴³, 3:13. so that He will not exchange them for the Levites. And who is holy, this refers to the priests who are sanctified for the Divine Service, just as it is said, and Aaron was separated, that he should be sanctified as most holy.⁴⁴ [He mentioned the Levites] because Korach, in [his attempt] to rally all the people to his side, contested also the [position of the] Levites, and tried to restore the entire service [of the offerings] to the firstborns. And then when these firstborns were burnt up,⁴⁵ it became clear that G-d did not choose them for the service, but when Aaron’s [burning of the] incense was accepted, it became known that he is the holy one [selected for the priesthood].

footnotes: ⁴² Above, 8:14. ⁴³ Ibid. ⁴⁴ I Chronicles 23:13. ⁴⁵ Further, Verse 35.

EVEN HIM WHOM HE HATH CHOSEN WILL HE CAUSE TO COME NEAR UNTO HIM. The meaning of this repetition [since the first half of this verse already says, and who is holy, He will cause him to come near unto Him] is that [at first Moses said] the Eternal will make known who are His, and who is holy, and will cause him to come near unto Him tomorrow, and He will have regard for his offering,⁴⁶ whereas He will not turn to the others and to their offerings. Even him whom He hath chosen forever to stand to minister before Him, him and his seed forever,⁴⁷ will He cause to come near unto Him tomorrow. Thus he is saying that this test will be a proof to them throughout their generations not to contest [the rights of] him who is chosen, nor those of his seed forever. Now Rabbeinu Chananel⁴⁸ wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]*: ye take too much upon you, ‘ye sons of Levi;’*⁴⁹ *Hear now, ‘ye sons of Levi.’*⁵⁰, Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men¹⁴ — of the most distinguished [of the people], and princes — who were sons of rebellion,⁵¹, 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] *saying: ‘Ye have killed the people of the Eternal,’*⁵², Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod⁵³, Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] *with certain men ‘of the children of Israel,’*⁵⁴ in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] *ye take too much upon you, ‘ye sons of Levi’*⁴⁹ is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy.⁵⁵, Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi.⁵⁰, Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach⁵⁰, Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him. Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt.⁵⁶ Therefore he permitted Aaron to burn the incense, because of the special needs of the time,⁵⁷ or maybe it was the [daily] incense of the morning which he used to burn when he kindled⁵⁸ the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers.⁵⁹ And some scholars⁶⁰ say that [the meaning of the verse], And when Moses heard it, he fell upon his face,⁶¹ is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;⁶². but it is mentioned only in Moses’ account to the people. I have already shown you⁶³ that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do.⁶⁴ And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’.⁶⁵ And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe,⁶⁶ in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision⁶⁷ where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc.⁶⁸ clearly indicates that he acted originally on Divine instruction. My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon⁶⁹, 17:11. is that the hand of the Eternal was upon him⁷⁰ in these matters, and it is this which is called Ruach Hakodesh,⁷¹ Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh,⁷² and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue.⁷³ For Moses our teacher was trusted in all His house,⁷⁴ and I have explained the matter of “the house”⁷⁵, Verse 6. and mentioned it many times;⁷⁶ but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters. Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does.⁷⁷ 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth].⁷⁸ (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis⁷⁹ 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].

footnotes: ⁴⁶ See Genesis 4:4. ⁴⁷ See Deuteronomy 18:5. ⁴⁸ See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. ⁴⁹ Further, Verse 7. ⁵⁰ Ibid. ¹⁴ Verse 2. ⁵¹ Ibid. ⁵² Ibid. ⁵³ Ibid. ⁵⁴ Above, Verse 2. ⁴⁹ Further, Verse 7. ⁵⁵ Ibid. ⁵⁰ Ibid. ⁵⁰ Ibid. ⁵⁶ Leviticus 10:1-2. ⁵⁷ See Exodus 30:9 (Vol. II, p. 509) that all offerings of incense are forbidden as “strange” incense, except for those especially prescribed [e.g., the daily offering of incense]. In times of emergency and special need, however, such as when the overall authority of the Torah is at stake, it is permitted to suspend temporarily the operation of a particular law or prohibition, and it was this power which Moses now made use of when he allowed Aaron to offer up this non-prescribed incense. Or it may be, as Ramban continues, that this test took place at the Service of the Morning Whole-offering, which included the burning of incense, so that there is no need to say that Moses resorted to special emergency powers. ⁵⁸ In the Tur: when he “dressed” the lamps. See Vol. II, pp. 472-474, for an explanation of the Service done in connection with the lamps at the daily Morning Service. See also my Hebrew commentary here, p. 257. ⁵⁹ Isaiah 44:26. ⁶⁰ So quoted by Ibn Ezra in Verse 4. ⁶¹ Above Verse 4. ⁶² Verse 5 before us. According to this interpretation, the test of incense was declared by G-d, as is implied in Moses’ falling on his face to ask for Divine guidance, and the verse only tells us what G-d told him to do when mentioning Moses’ speech to Korach and all his company ⁶³ See e.g., Vol. II, pp. 101, 111. ⁶⁴ Further, 32:31. ⁶⁵ Joshua 22:9. ⁶⁶ Further, 34:13. The verse thus indicates that G-d agreed that the nine and a half tribes should take their inheritance west of the Jordan, and therefore that the remaining two and a half tribes should take the land Moses gave them on the east side of the Jordan. ⁶⁷ In Shabbath 87a, the Talmud mentions three occasions when Moses acted on his own authority and G-d subsequently approved his decisions. Ramban is thus saying here: “In case one should suggest that Moses’ decision to grant the lands east of the Jordan as an inheritance to the two and a half tribes was in reality his own decision, which was subsequently approved by G-d — this hypothesis cannot be correct because etc.,” as Ramban continues. — See also at the end of Seder Naso ⁶⁸ Further, 26:53. The verse saying And the Eternal spoke unto Moses ⁶⁹ Ibid. ⁷⁰ See Ezekiel 37:1. ⁷¹ Literally: “The Holy Spirit.” See in Moreh Nebuchim, II, Chapter 45, beginning: “the second degree of prophecy.” See also further, Seder Balak ⁷² Such is also the opinion of Rambam in his Moreh Nebuchim II, 45. ⁷³ II Samuel 23:2. ⁷⁴ See above, 12:7. ⁷⁵ Ibid. ⁷⁶ See e.g. Exodus 32:19. ⁷⁷ See e.g. Onkelos ibid. ⁷⁸ Leviticus 10:1. In our version of Onkelos, again, the text there is k’toreth busmin ⁷⁹ Tanchuma Korach

THEREFORE THOU AND ALL THY COMPANY. “Therefore, because of this [i.e., because of what I have previously said: Hear now, ye sons of Levi: is it but a small thing etc.] thou and all thy company that are gathered together [are] against the Eternal, for I acted as His agent in giving the priesthood to Aaron, and this controversy is [therefore] not directed against us.” This is Rashi’s language. And if so, the verse is saying: “thou and all thy company — it is ye that are gathered together against G-d, and not against Aaron.” And Rabbi Abraham ibn Ezra commented that the letter hei in the word hano’adim (‘that’ are gathered together) is redundant [thus the verse means: “thou and all thy company ‘are gathered together not against us but against G-d”]. It is possible that the verse is stating: “Therefore thou and all thy company that are gathered together against G-d — for it is not against Aaron [that you are gathered together] — be ye before G-d with Aaron tomorrow,”⁸⁰ and the verse is elliptic with respect to the conditions that Moses mentioned. The purport of the verses is thus as follows: At first he [Moses] spoke unto Korach and unto all his company, saying: ‘In the morning the Eternal will make known etc.,’⁸¹] Moses spoke only to Korach. This is made necessary because, as Ramban has stated above, among the assembled were people from all tribes. and afterwards he continued speaking to Korach, saying: ye take too much upon you, ye sons of Levi,⁴⁹ and told Korach alone, Hear now, ye sons of Levi.⁸² Therefore he repeated himself saying, thou and all thy company that are gathered together against G-d,⁸³ meaning that the punishment would not be directed against Korach alone, but against his whole company, for they are all gathered together against G-d.

footnotes: ⁸⁰ Verse 16. ⁸¹ Verses 5-7. Ramban is thus stating that all three verses (5-7) were not equally addressed by Moses to the same group. The first two verses (5-6) and first half of Verse 7 were addressed to Korach and all his company, while the concluding part of that verse [ye take too much upon you, ye sons of Levi ⁴⁹ Further, Verse 7. ⁸² Verse 8. ⁸³ In Verse 11 before us.

AND MOSES SENT TO CALL DATHAN AND ABIRAM. Now Dathan and Abiram were the instigators of this controversy as much as Korach was, as Scripture states, Now Korach took … and Dathan and Abiram … and they rose up in the face of Moses with certain of the children of Israel etc.,⁸⁴ meaning that they were the ones who roused them together against Moses and Aaron. Then Moses spoke [once] to Korach and to all his company,⁸⁰ and furthermore said to him: thou and all thy company,⁸⁵ for it was to him [Korach] that he spoke first, since he was the leader amongst them. Now amongst those that were gathered together were also the followers of Dathan and Abiram; therefore Moses wanted to speak to them also now, and to warn them about themselves and all those who were gathered together [with them], who were their company, and to appease them with good words, even comforting words⁸⁶ to Israel, since his [earlier] words to Korach were a conciliation only to the Levites. The meaning of the expression and Moses sent is that Dathan and Abiram had gone away from his presence whilst he was speaking to Korach [as stated in Verses 5-7], and afterwards it again says, And Moses said unto Korach [Verse 8], who was still standing before him there, or maybe since Korach was a Levite he stayed in the camp of the Levites near the tent of Moses.⁸⁷ All this happened on the first day [of the rebellion], just as Moses said, thou and they, and Aaron tomorrow,⁸⁰ — this being the “morning” he mentioned to them: In the ‘morning’ the Eternal will make it known who are His.⁸⁸ It is possible that Dathan and Abiram, as princes of the congregation,⁵⁴ were more distinguished than On the son of Peleth,⁵⁴ and if they would have been won over to Moses, On would have followed their counsel; therefore Moses did not send for him. Thus On did not come, and was not present together with them [Dathan and Abiram], nor was he with Korach’s company; since he left him when Dathan and Abiram went away, while Moses was debating with Korach, and he never returned [to Korach’s company], because he changed his mind [after his original participation] on the advice of his wife who saved him, according to the words of our Rabbis.⁸⁹ disciple!” For Scripture does not mention him [On] as one who was swallowed up [in the earth] together with Dathan and Abiram, nor was he among the company of those that gathered together against the Eternal⁹⁰ who offered the incense, since there were two hundred and fifty men besides the four⁹¹ (Verse 2), and the fire which burnt those who offered the incense, destroyed two hundred and fifty men (further, Verse 35), it follows that On must have been saved. The death of Korach, Dathan, and Abiram, however, is expressly mentioned separately (ibid., Verses 27, and 32-33). mentioned at first.

footnotes: ⁸⁴ Above, Verses 1-2. ⁸⁰ Verse 5. ⁸⁵ Verse 11. ⁸⁶ Zechariah 1:13. ⁸⁷ Accordingly, the speech of Moses to Korach, which is recorded in Verses 8-11, took place near Moses’ and Korach’s tents, and not near the Tent of Meeting. ⁸⁰ Verse 16. ⁸⁸ Above, Verse 5. ⁵⁴ Above, Verse 2. ⁵⁴ Above, Verse 2. ⁸⁹ Sanhedrin 109b. She said to her husband: “What benefit will you have from this controversy? Either Moses remains master and you are his disciple, or Korach becomes master and you are his ⁹⁰ See further, 27:3. ⁹¹ I.e., Korach, Dathan, Abiram, and On the son of Peleth. Now since Scripture mentions these four men besides the two hundred and fifty

THAT THOU [Moses] WOULDST MAKE THYSELF A PRINCE OVER US ‘GAM HISTAREIR’ — [the repetition of this phrase — literally ‘also to rule’ means]: ‘also many forms of lordship.’ Or⁹² [it may refer to lordship by] ‘thou and thy brother Aaron.’” This is the language of Rabbi Abraham ibn Ezra. In my opinion the word gam (also) here means “even.” Similarly: There is none that doeth good, not ‘gam’ (even) *one;*⁹³ The poor is hated ‘gam’ (even) of his own neighbor,⁹⁴ and similar cases. Thus Dathan and Abiram said to Moses: “Is it a small thing on your part that you have done us such a great evil to kill us in the wilderness, for which we should have stoned you, that you would rule over us even in a small measure of lordship, by sending us [a summons] to appear before you, let alone that you should play the king and be elevated over us!”

footnotes: ⁹² In our text of Ibn Ezra’s commentary the word “or” is missing, so that he is expressing only one thought: “also many forms of lordship — thou and thy brother Aaron.” ⁹³ Psalms 14:3. ⁹⁴ Proverbs 14:20.

RESPECT NOT THOU ‘MINCHATHAM’ (THEIR OFFERING). “According to its plain sense [the meaning of ‘their offering’ is] ‘the incense which they will offer up before You tomorrow — do not turn to it.’ The Midrashic explanation is that Moses said: ‘I know that they have a portion in the Daily Whole-offerings of the congregation; let not [their part in it] be accepted before You favorably.’” This is Rashi’s language. But it does not seem to me to be correct that it is referring to the incense, because it was with reference to Dathan and Abiram that Moses said this, because he became angered by their words, and they were not amongst the company who gathered together to burn the incense. But the plain meaning [of the verse] is that because these people wanted the priesthood, to be able to perform the service of the offerings, Moses said: “Respect not Thou their offering, meaning: respect not the offering which they want to bring before You, nor the prayer which they will pray unto You,” for all offerings, including prayer, are called minchah (offering) in Scripture. Onkelos also rendered [minchatham] as kurbanhon (their offering), meaning “anything that they will offer before You.”

I HAVE NOT TAKEN ONE ASS FROM THEM. The meaning thereof is that Moses said: “What lordship am I exercising over them, for I have never taken from them even one ass to do my work, as is the manner of kings and princes?” For this is the manner of the kingdom,⁹⁵ as it is written, and he will take your asses, and put them to his work.⁹⁶, 8:16. This is the meaning of Onkelos’ rendition: [“I have not taken one ass from them] sh’chorith (as a levy),” for [in Aramaic] the king’s levy is called shichvur. Thus Moses mentioned the smallest incident amongst the laws of royalty, and then he said, Neither have I hurt one of them by appointing him to my chariot⁹⁷, Verse 12. or to do my work, as is befitting for a king, or by perverting his judgment [in a lawsuit] or by treating him with disrespect, for [the phrase “hurting” in neither have I ‘hurt’ one of them] includes all kinds of injustice.

footnotes: ⁹⁵ I Samuel 10:25. ⁹⁶ Ibid. ⁹⁷ See ibid.

AND MOSES SAID UNTO KORACH: ‘BE THOU AND ALL THY CONGREGATION BEFORE THE ETERNAL, THOU, AND THEY, AND AARON, TOMORROW.’ Rabbi Abraham ibn Ezra wrote that “this has already been stated [above, in Verses 5-7: And he spoke unto Korach and unto all his company, saying: ‘In the morning the Eternal will make known etc.’], but the meaning thereof here is: as Moses said to Korach, Be ye before the Eternal, so they took every man his censer.”⁹⁸ The correct interpretation appears to me to be that at first Moses told them: This do: Take you censers, Korach, and all his company … and it shall be that the man whom the Eternal doth choose, he shall be holy,⁹⁹ and he did not say that Aaron would be together with them. They [also] remained silent, [so that Moses thought] perhaps they did not find this acceptable and did not agree to it, for they may have thought: “If Aaron will be together with us, either the [Heavenly] fire will come down for all of us, or it will not descend at all, so that we will all be alike; whereas if Aaron will not be together with us, and the fire will not come down, the people will say that He has not chosen us, but will think that He has already chosen him [Aaron] inasmuch as the fire came down on his offerings on the eighth day [of the installation of the priests].¹⁰⁰ But as far as that [eighth] day is concerned we have a complaint against him [Moses], namely that he should not have chosen Aaron to be the priest alone, since [the Heavenly fire] came down only in the merit of [the whole people of] Israel who made the Tabernacle, and it would have come down for any representative of the congregation, for the firstborns had not yet been exchanged at that time [for the Levites].” Therefore Korach did not want to do any sort of trial without [the participation of] Aaron. Now Dathan and Abiram were [also] present when Moses told them [these instructions], and they were thus included in what Moses said, [This do: take you censers,] Korach, and all his company.¹⁰¹ But after he sent for them, *and they said: ‘We will not come up,’*¹⁰² then Moses was very wroth,¹⁰³ and wanted to decree that they should not die the common death of all men.¹⁰⁴ Therefore Moses returned to Korach and said, Take ye every man his censer … two hundred and fifty censers; thou also, and Aaron, each his censer.¹⁰⁵ Thus he excluded Dathan and Abiram from this group — this being the meaning of [the expression] two hundred and fifty censers, for why was it necessary to mention the number here [since the number of Korach’s company had already been given above in Verse 2]? He also included Aaron amongst them. Then Korach agreed to Moses, for he thought that the matter [of the test] would be decided equally for [both] them and Aaron [as explained above].

footnotes: ⁹⁸ Further, Verse 18. Thus according to Ibn Ezra, the verse here does not contain a new command heretofore not mentioned, but is the same charge mentioned already above. The reason why it is repeated here is that at the time of fulfillment Scripture records that the charge previously given to Moses was now fulfilled in deed. Ramban will offer another interpretation. ⁹⁹ Above, Verses 6-7. ¹⁰⁰ Leviticus 9:24. ¹⁰¹ Verse 6. ¹⁰² Verse 12. ¹⁰³ Verse 15. ¹⁰⁴ Further, Verses 29-30. ¹⁰⁵ Verse 17.

AND KORACH ASSEMBLED ALL THE CONGREGATION AGAINST THEM.¹³² The meaning of [the phrase “all the congregation” is] the leading men of all tribes, who are always summoned [as the congregation’s representatives] unto the door of the Tent of Meeting, or [it may refer to] the firstborn of all Israel who were [originally] eligible for the service [of the offerings]. Scripture does not mention [that Korach assembled] “the people,” [a phrase which it uses in the incidents of the [golden] calf¹³³ and the spies,¹³⁴? for if all Israel were guilty [here in the rebellion of Korach] He would have said: “that I may consume them in a moment¹³⁵ — and will make thee a nation.”¹³⁶ used here, it implies that He did not want to direct His punishment to the whole congregation. Now all that I have mentioned [above] about the firstborn is in accordance with the explanation of our Rabbis, who say¹³⁷ that the service [of the offerings before the building of the Tabernacle] was performed by the firstborn. But according to the plain meaning of Scripture, all the Israelites [without exception] were at first eligible for the service of the offerings, for such is [indeed] always the law with respect to a High Place of an individual,¹³⁸ and Aaron was chosen for the Service in the Tabernacle and Sanctuary. Korach thus was protesting against this selection [of Aaron alone], and wanted to restore the service [of the offerings] to all the Israelites, seeing all the congregation are holy.¹³⁹

footnotes: ¹³² Verse 19. ¹³³ Exodus 32:9: I have seen ‘this people’ … ¹³⁴ Above, 14:11: How long will ‘this people’ despise Me ¹³⁵ Verse 21 before us. ¹³⁶ Above, 14:12. This is the phrase used in the case of the spies, where all the people sinned, and G-d wanted to destroy them and form a new nation from Moses. Since it is not ¹³⁷ Zebachim 112b. See above, Note 22. ¹³⁸ In the period when it was permitted to bring offerings on High Places, i.e., during the fourteen years of the conquest and division of the Land, [when they had not yet built the Sanctuary at Shiloh], and after the destruction of that Sanctuary until the building of the Sanctuary in Jerusalem, there were two kinds of High Places: those of a private individual, where any Israelite could perform the service, and a public one for the whole congregation of Israel — for example, the one at Nob, and later on at Gibeon. The Passover-offering could only be brought at the public High Place, and the service there was only valid if performed by a priest (Zebachim 119b-120 a-b). See also (Leviticus), Volume III, p. 123, Note 122. ¹³⁹ Above, Verse 3.

SEPARATE YOURSELVES FROM AMONG THIS CONGREGATION, THAT I MAY CONSUME THEM IN A MOMENT. One may ask: If [the whole people of] Israel did not sin and did not rebel against their teacher, why was [G-d’s] wrath upon them, saying, that I may consume them in a moment? And if [on the other hand] they also rebelled [against Moses] as did Korach and his company, how could Moses and Aaron say [on their behalf]*: shall one man sin, and wilt Thou be wroth with all the congregation?*¹⁰⁶ Now Rabbeinu Chananel⁴⁸ wrote as follows: “Separate yourselves from among this congregation means the congregation of Korach, not the congregation of the children of Israel. [But Moses and Aaron, thinking that G-d referred to all the people], said: O G-d, the G-d of the spirits of all flesh, shall one man sin etc.¹⁰⁶ Immediately the Holy One, blessed be He, informed Moses that He did not want to destroy the whole congregation of the children of Israel, but only the congregation of Korach. Therefore He explained to him: ‘When I said, Separate yourselves from among this congregation, the meaning was: Get you up from about the dwelling of Korach, Dathan, and Abiram.¹⁰⁷ He told them, Get you up from about the dwelling etc., because perhaps when Korach and his company would see them going away, they might repent.” These are his [Rabbeinu Chananel’s] words, which are not right, for it would not be correct to say about Korach, Dathan, and Abiram — three men — Separate yourselves from among ‘this congregation,’ for they were not “a congregation,” since the Israelites were not among them, and Aaron was going about¹⁰⁸ in the midst of the congregation that offered the incense! Besides, the expression separate ‘yourselves’ alludes only to Moses and Aaron, just like Get you up from among the congregation.¹⁰⁹ Similarly, that I may consume them in a moment¹¹⁰ refers to a plague, which consumes a mighty and large people in a moment [and cannot therefore refer only to Korach, Dathan, and Abiram]. And [finally], far be it [from us to say] that Moses did not understand his own prophecy and made a mistake therein! But the meaning thereof is as follows: At first the heart of the people was on the side of Moses and Aaron, but when Korach and his company took every man his censer and laid incense thereon and stood at the door of the Tent of Meeting with Moses and Aaron,¹¹¹ Korach called together all the congregation¹¹² and told them that he was concerned about the honor of all of them. This was pleasing to them, so they all assembled to see peradventure it will be right in the eyes of G-d,¹¹³ and the service [of the offerings] will return to their firstborn, this being the meaning of the verse, And Korach assembled all the congregation against them.¹¹² Thus they [all] became liable to destruction because they cast aspersions on their teacher, which is like casting aspersions on the Divine Presence,¹¹⁴ and they [likewise] rejected in their hearts the prophecy of a prophet, for which they were liable to death by the hand of Heaven.¹¹⁴ But Moses and Aaron spoke up in their defense, saying that it was only Korach who sinned in this matter, for he was the cause of it all and it was he who incited them, therefore it was right that he alone should die, in order to publicize and make known his punishment to the [whole] community. This is indeed the way of those who plead for mercy, for they mitigate the [severity of the] people’s sin, and put [the blame for] it upon the individual who caused it, because he at any rate is [certainly] guilty. And so did David say, Lo, I have sinned, and I have done iniquitously; but these sheep, what have they done? Let Thy hand, I pray thee, be against me, and against my father’s house.¹¹⁵ And the punishment [i.e., the plague in the days of David] came upon the people as well [despite David accepting the blame himself] because of their own sin, for they should have given the [half-] shekels themselves [in order to be counted]¹¹⁶ — if [we say that] the punishment was on account of that sin, as our Rabbis explained it.¹¹⁷ For the king had not commanded them not to give the [half-] shekels, as he only wanted to know their numbers,¹¹⁸ therefore their guilt and his guilt in this incident was equal. Moreover, in addition to [being punished for] the census, there was a punishment upon the people [already] at the beginning of this matter, as it is written, And again the anger of the Eternal was kindled against Israel, and He moved David against them, [saying: ‘Go, number Israel and Judah’].¹¹⁹, Verse 1. Now Rashi wrote there: “I do not know why [G-d’s anger was kindled against Israel].” And I say by way of explanation that Israel was punished because of the delay in the building of the Sanctuary,¹²⁰ since the ark went from tent to tent¹²¹ as a stranger in the Land,¹²² and none of the tribes bestirred themselves to say, “Let us seek G-d and build a house to His Name, just as it is written, even unto His habitation shall ye seek, and thither thou shalt come.”¹²³ [This situation continued] until David was roused to action in this matter after many years and a long period of time [had elapsed since he had become king], as it is said, *And it came to pass, when the king dwelt in his house, and the Eternal had given him rest from all his enemies round about, that the king said unto Nathan the prophet: ‘See now, I dwell in a house of cedar, but the ark of G-d dwelleth within curtains.’*¹²⁴ Now G-d, blessed be He, prevented David [from building the Sanctuary], because He said, for thou hast shed much blood upon the earth in My sight,¹²⁵ and thus the building was [further] delayed until the reign of Solomon. But had Israel really desired this matter [and really wanted to build the Sanctuary], and had they bestirred themselves to action from the start, it would have been done [already] in the days of one of the Judges, or in the days of Saul, or even in the days of David. For had the tribes of Israel aroused themselves in this matter, he [David] would not have been [considered] the builder, but Israel would have been the builders. But since the people did not concern themselves about it, and David was the one who was troubled about it and called for action, and it was he who prepared all the materials [for the House of G-d],¹²⁶, 29:2. he was the builder. However, since he was a man of judgment, guided [in his actions] by the attribute of justice, he was not fit for [the task of building] the House of Mercy,¹²⁷, mentions for the first time that one of the gates on the eastern side of the wall surrounding Jerusalem was called by the people Shaarei Harachamim — the “Gates of Mercy” — a name which is still used to this day. Since no definite source is known for the name given to this gate, it is possible that it is derived from this concept of the Sanctuary as “the House of Mercy,” and thus the name “Gates of Mercy” is a shortened form of “the gates of the House of Mercy.” See II Chronicles 23:19 for such usage in the Scriptures: the gates of the House of the Eternal. therefore the building [of the Sanctuary] was delayed as long as David lived due to the negligence of Israel [in not coming forth themselves to build it], and therefore the [Divine] wrath was upon them. It was for this reason that the place which the Eternal shall choose … to put His Name there¹²³ came to be known, as a result of their punishment through the plague.¹²⁸, at the moment that the plague ceased, by the treshing-floor of Aravnah the Jebusite,” and on that spot David built the altar. This is the meaning of Ramban’s statement that ‘the place which G-d shall choose’ came to be known [i.e., identified] through the punishment and plague which came upon Israel for their indolence in the pursuit of the building of the Sanctuary. But had the people bestirred themselves to action, the place would have been identified through a more pleasant way. This is Ramban’s clear intention. Scripture alludes to all this when it says, *For I have not dwelt in a house since the day that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all places wherein I have walked among all the children of Israel, spoke I a word with any of the tribes of Israel, whom I commanded to feed My people Israel, saying: Why have ye not built Me a house of cedar?*¹²⁹, 7:6-7. Thus Scripture is blaming [the people] because the Divine Presence was walking about among all Israel from tent to tent, and from tabernacle¹³⁰] is clearly based on this verse in Chronicles. In II Samuel 7:6 the reading is: in a tent and in a tabernacle. to tabernacle, and there was not one among all the Judges of Israel, who were their shepherds, that bestirred himself in this matter. Scripture also states that G-d too kept distant from them, and did not tell any one of them to build the House, but “now that you [David] have aroused yourself to do it, thou didst well that it was in thy heart,¹³¹ and I will now command that it should be built by thy son Solomon, who will be a man of peace.”

footnotes: ¹⁰⁶ Verse 22. ⁴⁸ See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. ¹⁰⁶ Verse 22. ¹⁰⁷ Verse 24. ¹⁰⁸ See Ezekiel 46:10. ¹⁰⁹ Further, 17:10. Thus it is clear that Moses and Aaron were to separate themselves from the whole congregation, since they were all to be punished, and not only the congregation of Korach. ¹¹⁰ In Verse 21 before us. ¹¹¹ Verse 18. ¹¹² Verse 19. ¹¹³ Further, 23:27. ¹¹² Verse 19. ¹¹⁴ Sanhedrin 110a. See “The Commandments,” Vol. I, pp. 225-226. ¹¹⁴ Sanhedrin 110a. See “The Commandments,” Vol. I, pp. 225-226. ¹¹⁵ II Samuel 24:17. ¹¹⁶ See (Exodus), Vol. II, pp. 510-511. ¹¹⁷ Berachoth 62b. ¹¹⁸ II Samuel 24:2. ¹¹⁹ Ibid. ¹²⁰ Literally: “The Chosen House,” a reference to the Temple in Jerusalem. See Deuteronomy 12:11 for the origin of this term. ¹²¹ I Chronicles 17:5. Four hundred years had already passed since the exodus up to that period in the reign of David. ¹²² Jeremiah 14:8. ¹²³ Deuteronomy 12:5. ¹²⁴ II Samuel 7:1-2. ¹²⁵ I Chronicles 22:8. ¹²⁶ Ibid. ¹²⁷ To my knowledge, Ramban’s use of this term “the House of Mercy” as an alternative name for the Temple in Jerusalem is the first of its kind in Rabbinic literature. It is of interest to note that a generation later, the French Rabbi Estori Haparchi (1282-1357), in his classic book of itinerary on the Land of Israel, Kaftor Va’ferach ¹²³ Deuteronomy 12:5. ¹²⁸ In II Samuel, Chapter 24, Verses 16-25 it is related that “the angel of the Eternal was ¹²⁹ Ibid. ¹³⁰ I Chronicles 17:5. The continuation here by Ramban [from tent to tent, and from tabernacle ¹³¹ I Kings 8:18.

[DEPART, I PRAY YOU, FROM THE TENTS OF THESE WICKED MEN], AND TOUCH NOTHING OF THEIRS, LEST YE BE SWEPT AWAY IN ALL THEIR SINS. The correct order [in meaning] of this verse is as follows: “Depart, I pray you, from the tents of these wicked men, lest ye be swept away in all their sins and touch nothing of theirs.” The meaning [therefore] is that if they do not depart from there, they will be swallowed up by the mouth of the earth, and he furthermore warned them that they should not touch [their property] and try to save any of their wealth by taking it for themselves, for it is a doomed thing.¹⁴⁰ And Rabbi Abraham ibn Ezra wrote that [the verse is to be interpreted as it reads, and it is saying] that if they attempt to save their wealth, they will go down into the pit like them [Korach and his company]. And if so, the meaning of this will be like that of the verse, And his [Lot’s] wife looked back from behind him, and she became a pillar of salt,¹⁴¹ for taking their wealth, but that they will automatically be affected as if it were a contagious disease. This is what happened to Lot’s wife when she turned back to see Sodom, for “the plague entered her mind when she saw the brimstone and salt, and it cleaved to her” (Ramban on Genesis, Vol. I, p. 259). as I have mentioned there in explaining the meaning of it.¹⁴², Verse 17 (Vol. I, pp. 258-260).

footnotes: ¹⁴⁰ See Deuteronomy 7:26. ¹⁴¹ Genesis 19:26. In other words, according to Ibn Ezra’s interpretation we do not have to say that they will be swallowed up as a punishment ¹⁴² Ibid.

IF THESE MEN DIE THE COMMON DEATH OF ALL MEN. Now many of the people had said to Moses many times, *Why hast thou brought us up out of Egypt?*¹⁴³ [and yet Moses did not ask for them to be especially punished]. But these people deserved punishment more than all other [previous sinners] because they said that thou wouldst make thyself altogether a prince over us.¹⁴⁴ Thus *they committed two evils:*¹⁴⁵ they trampled upon the honor due to a teacher, and they denied all the deeds of G-d which He did in Egypt and the wilderness, and even at the Revelation on Mount Sinai,¹⁴⁶ where it is said and they will believe in thee [Moses] forever,¹⁴⁷ by saying that Moses was not worthy to rule over them, and that nothing but evil had befallen them through him. Therefore it is said, and Moses was very wroth.¹⁴⁸ Also Korach said, *wherefore then lift ye up yourselves above the assembly of the Eternal?*¹³⁹ Therefore his tent¹⁴⁹ was swallowed up by the earth together with them. This was the intention of Moses’ words [when he said: if these men die the common death of all men] then the Eternal hath not ‘sent’ me, meaning that He has not sent me at all to take the people out of Egypt, the expression being similar to: which the Eternal ‘sent’ him [Moses] *to do in the land of Egypt;*¹⁵⁰ and this shall be the token unto thee, that I have ‘sent’ thee.¹⁵¹ Similarly, [And Moses said]: “Hereby, ye shall know that the Eternal hath ‘sent’ me to do all these works”¹⁵² means the deeds which you have seen with your [own] eyes, and refers to all that he had done from the day G-d told him, *Come now therefore, and I will send thee unto Pharaoh;*¹⁵³ for the beginning of a prophet’s activity is called sh’lichuth (being sent, a commission), similar to the expressions: Whom shall I send, and who will go for us?;¹⁵⁴ And I sent before thee Moses, Aaron, and Miriam.¹⁵⁵ And the meaning of the expression all these works¹⁵² is not, as the commentators have said,¹⁵⁶ the appointment of the Levites instead of the firstborn, and [the appointment of] Aaron to the priesthood,¹⁵⁷ but it refers to the totality of the activities which Moses wrought in the sight of all Israel,¹⁵⁸ as I have explained.

footnotes: ¹⁴³ Exodus 17:3. ¹⁴⁴ Above, Verse 13. ¹⁴⁵ Jeremiah 2:13. ¹⁴⁶ See (Exodus), Vol. II, p. 251, Note 17. ¹⁴⁷ Exodus 19:9. ¹⁴⁸ Verse 15. ¹³⁹ Above, Verse 3. ¹⁴⁹ Further, Verse 32. See, however, in my Hebrew commentary p. 263, Note 18, on the exact fate that befell Korach and his tent. ¹⁵⁰ Deuteronomy 34:11. ¹⁵¹ Exodus 3:12. ¹⁵² Verse 28. ¹⁵³ Exodus 3:10. ¹⁵⁴ Isaiah 6:8. ¹⁵⁵ Micah 6:4. ¹⁵² Verse 28. ¹⁵⁶ This is the interpretation of Ibn Ezra. ¹⁵⁷ This is the interpretation of Rashi. ¹⁵⁸ Deuteronomy 34:12.

BUT IF THE ETERNAL CREATE ‘B’RIAH.’ Rabbi Abraham ibn Ezra wrote: “Some scholars say that b’riah indicates producing something from nothing. But, [continues Ibn Ezra], many countries have already been rent [by earthquakes], and their inhabitants went down alive into the pit. Rather, the meaning of b’riah is ‘cutting off,’ from [the expression] ‘u’varei’ (and they shall cut) them”¹⁵⁹ [thus meaning here: “if the Eternal will ‘cut them’ down by causing the ground to open up its mouth etc.”]. The correct interpretation is that the term b’riah is [indeed] used [in the sense of] bringing forth something from nothing, for we have no other word in the Sacred Language denoting this concept [creatio ex nihilo] except for this one. The explanation of the matter is that splitting open the [crust of the] earth is [indeed] not a new creation, but that the ground should open up its mouth to swallow up [certain people] is a new event which had never occurred previously. For when the earth is split open, as happens many times during an earthquake which is called zalzalah,¹⁶⁰ it remains open and the chasm becomes filled with water, like ponds; but that it should open up and close again immediately — like a person who opens his mouth to swallow and closes it after he has swallowed — this event was a new happening which occurred [only] on that day, as if it were created out of nothing. This is the meaning of the expression, and the earth closed upon them¹⁶¹ [that it closed up immediately after consuming them, and left no sign that it had opened]. It is for this reason that [when saying that] the ground did cleave asunder,¹⁶² Scripture says: And the earth opened her mouth, and swallowed them up.¹⁶³ And according to the opinion of our Rabbis¹⁶⁴ [who say] that the opening of Gehenna came near to this spot — that phenomenon too, was a new event which occurred [only] at that moment.

footnotes: ¹⁵⁹ Ezekiel 23:47. ¹⁶⁰ The Arabic word for earthquake. See (Exodus), Vol. II, p. 324, Note 512. ¹⁶¹ Verse 33. ¹⁶² Verse 31. ¹⁶³ Verse 32. ¹⁶⁴ Sanhedrin 110a. Although Gehenna existed already, this movement of its opening was a “new creation.”

AND ALL THE MEN THAT APPERTAINED UNTO KORACH. He [Korach] had acquired [heathen] slaves and bondmaids, and had as members of his household Egyptians, Ethiopians, and Canaanites — the purchase of his money¹⁶⁵ — and these people were punished because they were part of their goods [i.e., those of Korach’s men], for they were punished both personally and in their belongings. Perhaps there were also in Korach’s house Israelites as sojourners and residents, and they were influenced by his counsel and were therefore punished [with Korach]. But it [the phrase all the men that appertained unto Korach] cannot refer to his children, for it is written, But the children of Korach died not,¹⁶⁶ because they were adults, righteous and good men, and their [own] merit stood in their stead [so that they were not swept away with their father]. He had no minor sons and daughters, since Scripture does not mention “little ones” in the case of Korach [as it does when referring to Dathan and Abiram].¹⁶⁷

footnotes: ¹⁶⁵ Leviticus 22:11. ¹⁶⁶ Further, 26:11. ¹⁶⁷ Above, Verse 27.

AND THEY PERISHED FROM AMONG THE ASSEMBLY. The meaning thereof is that they [Korach and his associates] perished in their sight [that of the people], while they were standing amongst them in their midst, since the earth suddenly opened up its mouth and closed it upon them, and the place where they had been [standing] was not noticeable.¹⁶⁸ And Rabbi Abraham ibn Ezra commented that the meaning of the expression is: [they were blotted out from among the assembly] because of the death of their children who would have been in their stead.

footnotes: ¹⁶⁸ See Nahum 3:17.