Difference between revisions of "Dialogue with the Divine During Korach's Rebellion/2"
(Original Author: Neima Novetsky, Rabbi Hillel Novetsky) |
(Original Author: Neima Novetsky, Rabbi Hillel Novetsky) |
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<ul> | <ul> | ||
<li><b>250 men</b> – This approach would work well with the option<fn>Cf. Ralbag below.</fn> that verse 19 describes Korach assembling only his 250 men (‏"הָעֵדָה"‏ = עדת קרח)‎.<fn>As the gathering of Korach's followers was mentioned already in verse 18, this position would need to assert that verse 19 is a recapitulation.</fn> The term "הָעֵדָה" throughout verses 19-21 would then consistently refer to the same group.<fn>Various forms of the word "עדה" refer to Korach's assembly also in verses 5-6, 11, 16 (and perhaps verse 3 as well). According to this approach, it is only due to his misunderstanding of Hashem's usage, that Moshe employs the term "הָעֵדָה" in verse 22 to refer to the entire nation of Israel, and Hashem then reflects Moshe's usage in verse 24. Cf. the position of the Melekhet Machshevet below which interprets "הָעֵדָה" to mean Korach's followers in these verses as well.</fn></li> | <li><b>250 men</b> – This approach would work well with the option<fn>Cf. Ralbag below.</fn> that verse 19 describes Korach assembling only his 250 men (‏"הָעֵדָה"‏ = עדת קרח)‎.<fn>As the gathering of Korach's followers was mentioned already in verse 18, this position would need to assert that verse 19 is a recapitulation.</fn> The term "הָעֵדָה" throughout verses 19-21 would then consistently refer to the same group.<fn>Various forms of the word "עדה" refer to Korach's assembly also in verses 5-6, 11, 16 (and perhaps verse 3 as well). According to this approach, it is only due to his misunderstanding of Hashem's usage, that Moshe employs the term "הָעֵדָה" in verse 22 to refer to the entire nation of Israel, and Hashem then reflects Moshe's usage in verse 24. Cf. the position of the Melekhet Machshevet below which interprets "הָעֵדָה" to mean Korach's followers in these verses as well.</fn></li> | ||
− | <li><b>Entire people</b> – R"Y Bekhor Shor, R. Bachya, and the Keli Yakar, however, all assert that the word "הָעֵדָה" refers to the whole nation of Israel,<fn>This would appear to be the simple reading of verse 19, as verse 18 already spoke of the 250 men's assembly at the entrance of the Tent of Meeting, and it would thus be redundant to repeat this information in verse 19. According to this interpretation, the term "הָעֵדָה" is employed throughout the chapter | + | <li><b>Entire people</b> – R"Y Bekhor Shor, R. Bachya, and the Keli Yakar, however, all assert that the word "הָעֵדָה" refers to the whole nation of Israel,<fn>This would appear to be the simple reading of verse 19, as verse 18 already spoke of the 250 men's assembly at the entrance of the Tent of Meeting, and it would thus be redundant to repeat this information in verse 19. According to this interpretation, the term "הָעֵדָה" ("the congregation") is employed throughout most of the chapter to refer only to the nation at large, while Korach's group is referred to as "Korach's congregation" ("עֲדָתוֹ", "עֲדָתְךָ"). However, verse 21 is the somewhat problematic exception to this rule – see below.</fn> and that Korach gathered the various tribes in an attempt to convince them to join his camp.</li> |
</ul> | </ul> | ||
</point> | </point> | ||
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<point><b>Hashem's response</b> – Hashem corrects Moshe's mistake, clarifying that when He said "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה", He meant only "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם".</point> | <point><b>Hashem's response</b> – Hashem corrects Moshe's mistake, clarifying that when He said "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה", He meant only "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם".</point> | ||
<point><b>Can Hashem change His mind?</b> According to this approach, Hashem is consistent and does not regret his initial decisions. Discomfort with the possibility that Hashem might have initially "erred" or desired to do something that He would later regret, may be one of the motivations for this whole approach.</point> | <point><b>Can Hashem change His mind?</b> According to this approach, Hashem is consistent and does not regret his initial decisions. Discomfort with the possibility that Hashem might have initially "erred" or desired to do something that He would later regret, may be one of the motivations for this whole approach.</point> | ||
− | <point><b>Is collective punishment just?</b> According to this position, Hashem never meant to collectively punish the nation.<fn>According to those who suggest that the nation was innocent, this is only what Moshe fears Hashem plans to do and what he argues against, but is not Hashem's intention. Here, too, commentators might be driven by a desire to not have God even potentially contemplate collectively punishing the nation.</fn></point> | + | <point><b>Is collective punishment just?</b> According to this position, Hashem never meant to collectively punish the nation.<fn>According to those who suggest that the nation was innocent, this is only what Moshe fears Hashem plans to do and what he argues against, but is not Hashem's intention. Here, too, commentators might be driven by a desire to not have God even potentially contemplate collectively punishing the nation.</fn> For more on collective punishment, see <aht page="Are Children Punished for Parents' Sins">Are Children Punished for Parents' Sins</aht>.</point> |
− | <point><b>Can a prophet err?</b> This approach must explain how it is possible for a prophet, especially one of the stature of Moshe, to err in his understanding of the Divine word? None of these commentators address this question explicitly, | + | <point><b>Can a prophet err?</b> This approach must explain how it is possible for a prophet, especially one of the stature of Moshe, to err in his understanding of the Divine word?<fn>See Ramban's objection: "וחלילה שלא יבין משה נבואתו ויטעה בה".</fn> None of these commentators address this question explicitly,<fn>It is possible that even if they have discomfort with the notion of Moshe erring, they prefer this to the alternative that Hashem "erred" or was convinced to change His mind by Moshe.</fn> but they apparently maintain that even a prophet like Moshe is human and might occasionally misunderstand Hashem.<fn>See Seforno Bemidbar 14:13,20 where he suggests similarly.</fn> For elaboration and other examples, see <aht page="Moshe">Moshe – Overview</aht>.</point> |
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<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
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</category> | </category> | ||
<category name="">Hashem Changed His Mind | <category name="">Hashem Changed His Mind | ||
− | <p>Hashem's original plan would have | + | <p>Hashem's original plan would have led to the entire nation being punished, but Moshe persuaded Hashem to shift course. This position subdivides regarding the motivation for Hashem's change of heart and the substance of Moshe's argument:</p> |
<opinion name="Rescinded Collective Punishment">Rescinded Decree of Collective Punishment | <opinion name="Rescinded Collective Punishment">Rescinded Decree of Collective Punishment | ||
− | <p>Moshe argued with Hashem on philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.</p> | + | <p>Moshe argued with Hashem on moral and philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="TanchumaKorach7">Tanchuma</aht><aht source="TanchumaKorach7">Korach 7</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>, | <multilink><aht source="TanchumaKorach7">Tanchuma</aht><aht source="TanchumaKorach7">Korach 7</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>, | ||
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<point><b>"וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה" in verse 19</b> | <point><b>"וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה" in verse 19</b> | ||
<ul> | <ul> | ||
− | <li><b> | + | <li><b>Entire nation</b> – According to most of these commentators, the term "עֵדָה" in this verse refers to the Children of Israel and not the 250 men.<fn>See above that this would appear to be the simple reading of verse 19, as verse 18 already spoke of the 250 men's assembly at the entrance of the Tent of Meeting, and it would thus be redundant to repeat this information in verse 19. Additionally, according to this approach, all eight usages of the term "הָעֵדָה" ("the congregation") in the chapter would consistently refer to the nation at large, with Korach's 250 men being called specifically "Korach's congregation" ("עֲדָתוֹ", "עֲדָתְךָ").</fn> Korach had gathered all of the various tribes to persuade them to side with him against Moshe. </li> |
− | <li><b> | + | <li><b>250 men</b> – Ralbag suggests, in contrast, that the word refers to Korach's congregation,<fn>Since verse 18 already mentions the assembly of men, Ralbag would have to posit either that verse 18 is achronological or read verse 19 as a summation.</fn> and not the larger nation. Korach had to actively reassemble his 250 followers, since many were afraid and hesitant to participate in the incense test.</li> |
</ul> | </ul> | ||
</point> | </point> | ||
<point><b>Did the nation sin?</b> | <point><b>Did the nation sin?</b> | ||
<ul> | <ul> | ||
− | <li><b>Yes</b> – According to Tanchuma and Rashi, Korach managed to persuade the nation to join his rebellion. They maintain, though, that some portion of the nation still refused to participate in the sin.<fn>Both sources are somewhat confusing since they assert in their earlier comments that Korach incited the people עד שנתפתו כלם. Later, though, | + | <li><b>Yes</b> – According to Tanchuma and Rashi, Korach managed to persuade the nation to join his rebellion. They maintain, though, that some portion of the nation still refused to participate in the sin.<fn>Both sources are somewhat confusing since they assert in their earlier comments that Korach incited the people עד שנתפתו כלם. Later, though, in their explanation of Moshe's arguement with Hashem, it becomes evident that at least part of the nation did not sin.</fn></li> |
− | <li><b>No</b> – Ralbag and Akeidat Yitzchak assert that the nation | + | <li><b>No</b> – Ralbag and the Akeidat Yitzchak assert that the nation did not sin.<fn>According to the Akeidat Yitzchak, although Korach had attempted to sway the people, the arrival of Hashem's presence instilled a fear of God upon them so that they remained silent. He is hesitant to say that the nation actively sinned, as this would have prevented Moshe from honestly claiming "הָאִישׁ אֶחָד יֶחֱטָא וְעַל כׇּל הָעֵדָה תִּקְצֹף"?</fn></li> |
</ul> | </ul> | ||
</point> | </point> | ||
<point><b>Hashem's initial plan</b> | <point><b>Hashem's initial plan</b> | ||
<ul> | <ul> | ||
− | <li><b>Collective punishment</b> – 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. | + | <li><b>Collective punishment</b> – When Hashem says,"הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם" he is referring to the Congregation of Israel. 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.</li> |
− | <li><b>Collateral damage</b> – According to Akeidat Yitzchak, in contrast, Hashem was planning on actively punishing only Korach and his men (עדת קרח | + | <li><b>Collateral damage</b> – According to the Akeidat Yitzchak, in contrast, Hashem was planning on actively punishing only Korach and his men (‏"הָעֵדָה"‏ = עדת קרח). Nonetheless, Hashem was not planning on preventing the nation from suffering any collateral damage the punishment might cause.<fn>The later verse (16:26), "וַיְדַבֵּר אֶל הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אׇהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים... פֶּן תִּסָּפוּ בְּכׇל חַטֹּאתָם" might further support this read, as it suggests that the reason to separate is lest the people get caught up in the punishment of the sinners.</fn> Thus, Hashem originally told only Moshe and Aharon to separate from the rebels (and thereby be protected from sharing their fate), but did not instruct the nation as a whole to do the same.</li> |
</ul> | </ul> | ||
</point> | </point> | ||
− | <point><b>Moshe's request</b> – Moshe is arguing against collective punishment. According to Tanchuma, Rashi and Ralbag, he is | + | <point><b>Moshe's request</b> – Moshe is arguing against collective punishment. According to Tanchuma, Rashi, and Ralbag, he is challenging the fundamental principle, contending that it is unfair to punish the innocent along with the guilty.<fn>According to this interpretation, Moshe's words parallel Avraham's plea to save Sedom "חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט". In fact, in explaining Moshe's argument, Ralbag even places Avraham's words into Moshe's mouth, having him tell Hashem "חלילה לך מעשות זאת". From Rashi, it seems as if Moshe is requesting that even some of the guilty be saved, and that only Korach himself be punished (for possible parallels to Avraham, see Avraham's Prayer for Sedom). Thus, he interprets the words "הָאִישׁ אֶחָד יֶחֱטָא" literally, as referring to Korach the individual. According to Ralbag and Akeidat Yitzchak, in contrast, the phrase refers to "Korach's congregation", while according to Tanchuma it is even broader in meaning and refers to all those who sinned.</fn> For the Akeidat Yitzchak, in contrast, even Moshe does not object to the concept, but claims that it should not be applied in this particular instance, since Korach, by defying Moshe's authority, had removed himself from the collective.<fn>See below that the Akeidat Yitzchak himself believes that collective punishment is just.</fn></point> |
− | <point><b>Hashem's response</b> – All of these commentators maintain that | + | <point><b>Hashem's response and the principle of collective punishment</b> – All of these commentators maintain that, in the end, Hashem acquiesced to Moshe's request and changed His original plan. Tanchuma and Rashi present Moshe as convincing Hashem that collective punishment is not just. According to both Ralbag and the Akeidat Yitzchak, though, Hashem does not retract the principle of collective punishment,<fn>Both of these exegetes are not personally troubled by the concept, but rather view it as a principle by which God leads the world, so it is natural that they present Hashem as not fundamentally agreeing with a complaint against it. According to Ralbag, collective punishment is built into Hashem's manner of providence. All members of a collective which merits Hashem's providence will suffer if that providence is removed due to the sin of just one or a few. For the Akeidat Yitzchak, when there are parts of one whole, it is only logical that one section might suffer due to another, just as one part of the body suffers when another part is harmed. Moreover, he asserts that this is Hashem's general modus operandi as can be seen in cases such as the Sin of the Golden Calf or the Sin at Shittim, so it would be illogical for Moshe to argue about it on a fundamental level.</fn> but simply does not apply it in this case.<fn>For analysis of the various positions regarding collective punishment, see <aht page="Are Children Punished for Parents' Sins">Are Children Punished for Parents' Sins</aht>.</fn></point> |
− | <point><b>"הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם"</b> – Ralbag and Akeidat Yitzchak differ in their | + | <point><b>"הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם"</b> – Ralbag and Akeidat Yitzchak differ in their understandings of the purpose of this directive: |
<ul> | <ul> | ||
− | <li><b>Preventative</b> – According to Ralbag, since collective punishment is by nature what happens to a united group when one part sins and causes Hashem's providence to depart, Hashem needed to break up the collective | + | <li><b>Preventative</b> – According to Ralbag, since collective punishment is by nature what happens to a united group when one part sins and causes Hashem's providence to depart, Hashem needed to break up the collective. He, thus, commands Moshe to tell the nation, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם", to separate themselves, and thus not be caught in the punishment of Korach's followers.</li> |
− | <li><b> | + | <li><b>Corrective</b> – The Akeidat Yitzchak views these latter words of Hashem as correcting or adding to His original statement, "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה". Hashem had originally told only Moshe and Aharon to separate from Korach's congregation, but now He extends this warning to the rest of the nation ("דַּבֵּר אֶל הָעֵדָה") so that they can all prepare accordingly and protect themselves.</li> |
</ul> | </ul> | ||
</point> | </point> | ||
<point><b>Can Hashem change His mind?</b> </point> | <point><b>Can Hashem change His mind?</b> </point> | ||
− | |||
<point><b>Can a prophet err?</b> The Akeidat Yitzchak argues against the possibility that Moshe could possibly have erred in understanding Hashem's words.<fn>See Akeidat Yitzchak who says, "והוא מגונה שיאמר זה על שום נביא, כל שכן על רבן של נביאים שאי אפשר שיפול במה שיגיע אליו מהנבואה שום ספק".</fn> Discomfort with this notion may be one of the main motivating factors for this position.</point> | <point><b>Can a prophet err?</b> The Akeidat Yitzchak argues against the possibility that Moshe could possibly have erred in understanding Hashem's words.<fn>See Akeidat Yitzchak who says, "והוא מגונה שיאמר זה על שום נביא, כל שכן על רבן של נביאים שאי אפשר שיפול במה שיגיע אליו מהנבואה שום ספק".</fn> Discomfort with this notion may be one of the main motivating factors for this position.</point> | ||
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Version as of 04:36, 26 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
Hashem planned to punish only Korach's followers, but Moshe misunderstood and thought that Hashem intended to destroy the entire nation. In response, Hashem clarified his intent and corrected Moshe's mistake.
- 250 men – This approach would work well with the option2 that verse 19 describes Korach assembling only his 250 men ("הָעֵדָה" = עדת קרח).3 The term "הָעֵדָה" throughout verses 19-21 would then consistently refer to the same group.4
- Entire people – R"Y Bekhor Shor, R. Bachya, and the Keli Yakar, however, all assert that the word "הָעֵדָה" refers to the whole nation of Israel,5 and that Korach gathered the various tribes in an attempt to convince them to join his camp.
- If one assumes, like R"Y Bekhor Shor, that the rest of the nation was innocent, Moshe was arguing that only Korach and his followers sinned so it would be unjust if the others were punished.9
- If one asserts, like R. Bachya, that much of 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.10
Hashem Changed His Mind
Hashem's original plan would have led to the entire nation being punished, but Moshe persuaded Hashem to shift course. This position subdivides regarding the motivation for Hashem's change of heart and the substance of Moshe's argument:
Rescinded Decree of Collective Punishment
Moshe argued with Hashem on moral and philosophical grounds, convincing Him not to collectively punish the innocent with the guilty.
- Entire nation – According to most of these commentators, the term "עֵדָה" in this verse refers to the Children of Israel and not the 250 men.15 Korach had gathered all of the various tribes to persuade them to side with him against Moshe.
- 250 men – Ralbag suggests, in contrast, that the word refers to Korach's congregation,16 and not the larger nation. Korach had to actively reassemble his 250 followers, since many were afraid and hesitant to participate in the incense test.
- Collective punishment – When Hashem says,"הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאֲכַלֶּה אֹתָם" he is referring to the Congregation of Israel. 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.
- Collateral damage – According to the Akeidat Yitzchak, in contrast, Hashem was planning on actively punishing only Korach and his men ("הָעֵדָה" = עדת קרח). Nonetheless, Hashem was not planning on preventing the nation from suffering any collateral damage the punishment might cause.19 Thus, Hashem originally told only Moshe and Aharon to separate from the rebels (and thereby be protected from sharing their fate), but did not instruct the nation as a whole to do the same.
- Preventative – According to Ralbag, since collective punishment is by nature what happens to a united group when one part sins and causes Hashem's providence to depart, Hashem needed to break up the collective. He, thus, commands Moshe to tell the nation, "הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם", to separate themselves, and thus not be caught in the punishment of Korach's followers.
- Corrective – The Akeidat Yitzchak views these latter words of Hashem as correcting or adding to His original statement, "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה". Hashem had originally told only Moshe and Aharon to separate from Korach's congregation, but now He extends this warning to the rest of the nation ("דַּבֵּר אֶל הָעֵדָה") so that they can all prepare accordingly and protect themselves.
Pardoned Even the Undeserving
Moshe made an emotional argument before Hashem, appealing on humanitarian grounds to God's mercy and asking that He forgo punishing the nation even though they had sinned.25
- 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,29 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
Hashem denied Moshe's request to have mercy even upon the 250 followers of Korach, and the entire dialogue did not relate at all to the fate of the rest of the nation.
- 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.37 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.