Difference between revisions of "Dialogue with the Divine During Korach's Rebellion/2"
(Original Author: Neima Novetsky) |
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<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>Moshe's brief dialogue with Hashem presents us with the challenge of how to contend with a debate between two sides, both of whom are often viewed as infallible or close to it. How does one "choose sides" in such a case, or can one find a way to understand and justify both? R. Chananel adopts the approach that Hashem never had any intention of wiping out the entire people, | + | <p>Moshe's brief dialogue with Hashem presents us with the challenge of how to contend with a debate between two sides, both of whom are often viewed as infallible or close to it. How does one "choose sides" in such a case, or can one find a way to understand and justify both? R. Chananel adopts the approach that Hashem never had any intention of wiping out the entire people, but Moshe made a mistake and, due to the ambiguity of the word "הָעֵדָה", simply misunderstood what Hashem had said. Ralbag, in contrast, develops the notion that Hashem, indeed, sometimes applies collective punishment to completely innocent people, but Moshe prevailed upon Hashem to afford the nation the opportunity to distance themselves from Korach and thereby avoid punishment.</p> |
− | <p>Other commentators try to present the exchange as Moshe | + | <p>Other commentators try to present the exchange as Moshe pleading for Hashem to have mercy even upon sinners. Ramban proposes that the entire conversation revolved around the nation at large which had in fact sinned, but were nonetheless spared because Moshe succeeded in persuading Hashem to have mercy. The Melekhet Machshevet, though, explains that the discussion focused on the fate of Korach's followers, and that Moshe failed in his attempt to invoke Divine mercy upon them.</p> |
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<multilink><aht source="MelekhetBemidbar16-19">Melekhet Machshevet</aht><aht source="MelekhetBemidbar16-19">Bemidbar 16:19-21</aht><aht parshan="Melekhet Machshevet">About R. Moshe Hefetz</aht></multilink> | <multilink><aht source="MelekhetBemidbar16-19">Melekhet Machshevet</aht><aht source="MelekhetBemidbar16-19">Bemidbar 16:19-21</aht><aht parshan="Melekhet Machshevet">About R. Moshe Hefetz</aht></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>"וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה"</b> – This verse is referring to Korach gathering the 250 men.<fn>As their assembly has already been mentioned in verse 18, this position would probably assert that the verse is a summary statement.</fn></point> | + | <point><b>"וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה"</b> – This verse is referring to Korach gathering the 250 men.<fn>As their assembly has already been mentioned in verse 18, this position would probably assert that the verse is a summary statement.</fn> One of the advantages of this approach is its consistency in reading the word "עֵדָה" as referring to עדת קרח.</point> |
<point><b>Did the nation sin?</b> The Melekhet Machshevet suggests that the larger nation was innocent. Ibn Ezra does not address the issue.<fn>Whether or not the nation sinned is not crucial for this position since the conversation is only revolving around the 250 men.</fn></point> | <point><b>Did the nation sin?</b> The Melekhet Machshevet suggests that the larger nation was innocent. Ibn Ezra does not address the issue.<fn>Whether or not the nation sinned is not crucial for this position since the conversation is only revolving around the 250 men.</fn></point> | ||
<point><b>Hashem's initial plan</b> – Hashem meant to punish the congregation of Korach (הִבָּדְלוּ מִתּוֹךְ הָעֵדָה = עדת קרח) aמd not the nation.</point> | <point><b>Hashem's initial plan</b> – Hashem meant to punish the congregation of Korach (הִבָּדְלוּ מִתּוֹךְ הָעֵדָה = עדת קרח) aמd not the nation.</point> | ||
<point><b>Moshe's request</b> – Moshe requests that God act through His attribute of mercy, and that only Korach, the single inciting leader, be punished, but that his 250 followers be spared. According to R. Moshe Hefetz in his Melekhet Machshevet, Moshe thought that it was possible that the 250 followers were not truly backing Korach in their hearts and there was still room for them to repent.</point> | <point><b>Moshe's request</b> – Moshe requests that God act through His attribute of mercy, and that only Korach, the single inciting leader, be punished, but that his 250 followers be spared. According to R. Moshe Hefetz in his Melekhet Machshevet, Moshe thought that it was possible that the 250 followers were not truly backing Korach in their hearts and there was still room for them to repent.</point> | ||
<point><b>Understanding the incense test</b> – This position must maintain that Moshe had not intended the incense test to end in the deaths of the participants. Otherwise, his plea to spare the 250 men is totally illogical.<fn>Why ask God to save the very people you have just sent to die?</fn> Moshe had simply set up a test whereby God's true choice would become evident, as Aharon's offering was accepted and that of the others rejected.<fn>This might be supported by Moshe's prayer "אַל תֵּפֶן אֶל מִנְחָתָם" in which he does not pray that the men get punished, but that their offering is not accepted. [Ibn Ezra himself does not understand the verse this way and thinks that the מנחה refers to a sacrifice offered by Datan and Aviram, not the one to be brought by the 250 people.] Alternatively, as suggested by Chizkuni and Seforno, Moshe had never meant for the test to be carried out, and had intended it as a scare tactic to convince the people to repent.</fn></point> | <point><b>Understanding the incense test</b> – This position must maintain that Moshe had not intended the incense test to end in the deaths of the participants. Otherwise, his plea to spare the 250 men is totally illogical.<fn>Why ask God to save the very people you have just sent to die?</fn> Moshe had simply set up a test whereby God's true choice would become evident, as Aharon's offering was accepted and that of the others rejected.<fn>This might be supported by Moshe's prayer "אַל תֵּפֶן אֶל מִנְחָתָם" in which he does not pray that the men get punished, but that their offering is not accepted. [Ibn Ezra himself does not understand the verse this way and thinks that the מנחה refers to a sacrifice offered by Datan and Aviram, not the one to be brought by the 250 people.] Alternatively, as suggested by Chizkuni and Seforno, Moshe had never meant for the test to be carried out, and had intended it as a scare tactic to convince the people to repent.</fn></point> | ||
− | <point><b>Hashem's response</b> – Despite the request for mercy, God decides to punish all those in Korach's rebel camp. According to R. Moshe Hefetz, Hashem | + | <point><b>Hashem's response</b> – Despite the request for mercy, God decides to punish all those in Korach's rebel camp. |
+ | <ul> | ||
+ | <li> According to R. Moshe Hefetz, when Hashem tells Moshe, "דַּבֵּר אֶל הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם", he is directing him to speak to Korach's congregation (and not the nation), to test them if they are really willing to separate themselves from the rebel leaders.<fn>This was meant to prove to Moshe that, contrary to his hopes, Korach's followers really were culpable and fully siding with Korach.</fn> While the nation of Israel distances themselves, the 250 men remain in place, and as a result, rightfully, get punished.</li> | ||
+ | <li>Alternatively, there words are simply a reiteration of Hashem's original words (הִבָּדְלוּ מִתּוֹךְ הָעֵדָה); Hashem is telling Moshe that his plea was rejected and that He is continuing with His original plan.</li> | ||
+ | </ul> | ||
+ | </point> | ||
<point><b>Can Hashem change His mind?</b> According to the Melekhet Machshevet, God does not make mistakes and thus never needs to change His mind.</point> | <point><b>Can Hashem change His mind?</b> According to the Melekhet Machshevet, God does not make mistakes and thus never needs to change His mind.</point> | ||
<point><b>Is collective punishment just?</b> R. Moshe Hefetz maintains that God would never punish anyone who had not sinned.</point> | <point><b>Is collective punishment just?</b> R. Moshe Hefetz maintains that God would never punish anyone who had not sinned.</point> | ||
<point><b>Can a prophet err?</b> R. Moshe Hefetz rejects the possibility that Moshe could have misunderstood Hashem's words.</point> | <point><b>Can a prophet err?</b> R. Moshe Hefetz rejects the possibility that Moshe could have misunderstood Hashem's words.</point> | ||
− | <point><b>Crux of the position</b> – This position manages to resolve many of the philosophical issues raised by the others - neither God nor Moshe err,<fn>This appears to be the main motivation of Melekhet Machshevet to read the verses as he does. See his opening question on the exegetes who preceded him, "וכבר העמיקו בזה המפרשים. ועל כלם יקשה שהי"ת או משה יטעה בדין ובעונש ישראל?"</fn> and there is no potential issue of collective punishment. It does encounter difficulty with the tone of the rest of the chapter, though, which does not sound as if Moshe was necessarily looking out for the welfare of the rebels.</point> | + | <point><b>Crux of the position</b> – This position manages to resolve many of the philosophical issues raised by the others - neither God nor Moshe err,<fn>This appears to be the main motivation of Melekhet Machshevet to read the verses as he does. See his opening question on the exegetes who preceded him, "וכבר העמיקו בזה המפרשים. ועל כלם יקשה שהי"ת או משה יטעה בדין ובעונש ישראל?"</fn> and there is no potential issue of collective punishment. It has the additional advantage of maintaining a consistent understanding of the word "עֵדָה" throughout the narrative, referring always to עדת קרח. It does encounter difficulty with the tone of the rest of the chapter, though, which does not sound as if Moshe was necessarily looking out for the welfare of the rebels.</point> |
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Version as of 20:27, 21 June 2014
Dialogue with the Divine During Korach's Rebellion
Exegetical Approaches
Overview
Moshe's brief dialogue with Hashem presents us with the challenge of how to contend with a debate between two sides, both of whom are often viewed as infallible or close to it. How does one "choose sides" in such a case, or can one find a way to understand and justify both? R. Chananel adopts the approach that Hashem never had any intention of wiping out the entire people, but Moshe made a mistake and, due to the ambiguity of the word "הָעֵדָה", simply misunderstood what Hashem had said. Ralbag, in contrast, develops the notion that Hashem, indeed, sometimes applies collective punishment to completely innocent people, but Moshe prevailed upon Hashem to afford the nation the opportunity to distance themselves from Korach and thereby avoid punishment.
Other commentators try to present the exchange as Moshe pleading for Hashem to have mercy even upon sinners. Ramban proposes that the entire conversation revolved around the nation at large which had in fact sinned, but were nonetheless spared because Moshe succeeded in persuading Hashem to have mercy. The Melekhet Machshevet, though, explains that the discussion focused on the fate of Korach's followers, and that Moshe failed in his attempt to invoke Divine mercy upon them.
Hashem Corrected Moshe's Error
Moshe misunderstood Hashem's intentions, and thought that God wanted to destroy the entire nation while Hashem was never planning to do so. Hashem proceeded to clarify that Moshe had erred.
- If one assumes, like R"Y Bekhor Shor, that the nation was innocent, Moshe was apparently arguing that only Korach sinned so it would be unjust if the others were punished.5
- If one asserts, like R. Bachya, that the nation did join the rebellion, then one must suggest that Moshe was pleading that only the inciter to rebellion should be punished, not those foolish enough to follow him.6
Hashem Changed His Mind
Hashem and Moshe disagreed regarding Hashem's plans for punishment, and Moshe persuaded Hashem to change His mind. This position subdivides regarding the motivation for the shift and the substance of Moshe's argument:
Rescinded Collective Punishment Decree
Moshe argued with God on philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.
- Nation – According to most of these commentators, the term "עֵדָה" in this verse refers to the Children of Israel and not the 250 men of Korach. Korach had gathered the various tribes to persuade them to side with him against Moshe.
- Korach's men – Ralbag suggests, in contrast, that the word refers to Korach's congregation,9 and not the larger nation. Korach had to actively gather them since many were afraid and hesitant to participate in the incense test.
- Collective punishment – Even though the nation (or, according to Tanchuma and Rashi, a portion of the nation) was innocent, and did not play any role in the rebellion, Hashem planned on punishing them collectively along with the rebels. When Hashem says,"הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם" he is referring to the Congregation of Israel.12
- Collateral damage – According to Akeidat Yitzchak, in contrast, Hashem was planning on actively punishing only Korach and his men (עדת קרח=עֵדָה). Nonetheless, Hashem was not planning on preventing the nation from suffering from any collateral damage the punishment might cause.13 Thus, Hashem told only Moshe and Aharon to separate from the rebels (and thereby be protected from sharing their fate), but did not say the same to the nation as a whole.
- Preventative – According to Ralbag, since collective punishment is by nature what happens to a united group when one part sins and causes God's providence to depart, Hashem needed to break up the collective so as to prevent it. He, thus, commands Moshe to tell the nation, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם", to separate themselves from the collective, and thus not be caught in the punishment.
- Correction – Akeidat Yitchak views Hashem's words "דַּבֵּר אֶל הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם" as correcting His original statement, "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה". Hashem had originally told only Moshe and Aharon to separate from Korach's congregation, but now tells the whole nation (דַּבֵּר אֶל הָעֵדָה) to protect themselves.
Mercy Even Upon the Undeserving
Moshe made an emotional argument before God, appealing on humanitarian grounds to Hashem's mercy and asking that He forgo punishing even those who had sinned.
- Correction – Ramban reads Hashem's words as correcting His original statement, "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה". Hashem was no longer planning on punishing the whole עדה, but just Korach, Datan and Aviram.
- Demand for a show of loyalty – Malbim and R. Hirsch,22 in contrast, assert that in these words Hashem is demanding that the nation actively show that they no longer support Korach by distancing themselves from him. Only with such an atoning act will they no longer deserve to share Korach's fate.
Hashem Rejected Moshe's Plea for Mercy
Moshe and Hashem's discussion focused only on the fate of the 250 followers of Korach, rather than the entire nation. Moshe begged God to have mercy even on these rebels, but Hashem denied his request.
- According to R. Moshe Hefetz, when Hashem tells Moshe, "דַּבֵּר אֶל הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם", he is directing him to speak to Korach's congregation (and not the nation), to test them if they are really willing to separate themselves from the rebel leaders.30 While the nation of Israel distances themselves, the 250 men remain in place, and as a result, rightfully, get punished.
- Alternatively, there words are simply a reiteration of Hashem's original words (הִבָּדְלוּ מִתּוֹךְ הָעֵדָה); Hashem is telling Moshe that his plea was rejected and that He is continuing with His original plan.