Difference between revisions of "Dialogue with the Divine During Korach's Rebellion/2"
(Original Author: Neima Novetsky) |
(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 | + | <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 a way be found 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 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> | <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> | ||
</div> | </div> | ||
<approaches> | <approaches> | ||
− | <category name="">Hashem Corrected Moshe's Error | + | <category name="Hashem Corrected Moshe">Hashem Corrected Moshe's Error |
− | <p>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.</p> | + | <p>Moshe misunderstood Hashem's intentions, and thought that God wanted to destroy the entire nation while Hashem was never planning to do so. Hashem then proceeded to clarify that Moshe had erred.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="RambanBemidbar16-21">R. Chananel</aht><aht source="RambanBemidbar16-21">Cited by Ramban Bemidbar 16:21</aht><aht parshan="R. Chananel" /></multilink><fn>This interpretation is cited by Ramban who apparently obtained a copy of R. Chananel's commentary only upon his arrival in Israel. This passage is one of Ramban's Eretz Yisrael additions to his commentary. For further discussion, see <aht page="Commentators:Ramban's Updates">Ramban's Updates</aht>, and specifically <aht page="Commentators:Ramban's Updates/Bemidbar#BEM16-21">Ramban Bemidbar 16:21</aht>.</fn>, | <multilink><aht source="RambanBemidbar16-21">R. Chananel</aht><aht source="RambanBemidbar16-21">Cited by Ramban Bemidbar 16:21</aht><aht parshan="R. Chananel" /></multilink><fn>This interpretation is cited by Ramban who apparently obtained a copy of R. Chananel's commentary only upon his arrival in Israel. This passage is one of Ramban's Eretz Yisrael additions to his commentary. For further discussion, see <aht page="Commentators:Ramban's Updates">Ramban's Updates</aht>, and specifically <aht page="Commentators:Ramban's Updates/Bemidbar#BEM16-21">Ramban Bemidbar 16:21</aht>.</fn>, | ||
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<category name="">Hashem Changed His Mind | <category name="">Hashem Changed His Mind | ||
<p>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:</p> | <p>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:</p> | ||
− | <opinion name="">Rescinded Collective Punishment | + | <opinion name="Rescinded Collective Punishment">Rescinded Decree of Collective Punishment |
<p>Moshe argued with God on philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.</p> | <p>Moshe argued with God on philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.</p> | ||
<mekorot> | <mekorot> | ||
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</opinion> | </opinion> | ||
− | <opinion name=""> | + | <opinion name="">Pardoned Even the Undeserving |
− | <p>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.</p> | + | <p>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.<fn>The placement and categorization of this position depends on how the issue is framed. From Hashem's perspective, this opinion is similar to the preceding one ("Rescinded Collective Punishment"), in that both understand Hashem to be changing course midstream. However, from the perspective of Moshe, this opinion is closer to the following one ("Hashem Rejected Moshe's Plea"), as both of these view Moshe as appealing for mercy rather than strict justice (this organization is reflected in the Overview above).</fn></p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="RambanBemidbar16-21">Ramban</aht><aht source="RambanBemidbar16-21">Bemidbar 16:21</aht><aht parshan="Ramban">About R. Moshe Nachmanides</aht></multilink>,<fn>Ramban's commentary on this verse was augmented significantly upon his arrival in Israel. For further discussion, see <aht page="Commentators:Ramban's Updates">Ramban's Updates</aht>, and specifically <aht page="Commentators:Ramban's Updates/Bemidbar#BEM16-21">Ramban Bemidbar 16:21</aht>.</fn> | <multilink><aht source="RambanBemidbar16-21">Ramban</aht><aht source="RambanBemidbar16-21">Bemidbar 16:21</aht><aht parshan="Ramban">About R. Moshe Nachmanides</aht></multilink>,<fn>Ramban's commentary on this verse was augmented significantly upon his arrival in Israel. For further discussion, see <aht page="Commentators:Ramban's Updates">Ramban's Updates</aht>, and specifically <aht page="Commentators:Ramban's Updates/Bemidbar#BEM16-21">Ramban Bemidbar 16:21</aht>.</fn> | ||
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</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category name="">Hashem Rejected Moshe's Plea for Mercy | + | <category name="Hashem Rejected Moshe's Plea">Hashem Rejected Moshe's Plea for Mercy |
<p>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.</p> | <p>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.</p> | ||
<mekorot> | <mekorot> |
Version as of 05:58, 22 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 a way be found 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 then 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 Decree of Collective Punishment
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.
Pardoned Even 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.19
- 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,23 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.31 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.