Korach's Rebellion/1/en

Korach's Rebellion

Introduction

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An Ambiguous Complaint

Sefer Bemidbar recounts a whole litany of protests, from the nation's complaints about the manna in Chapter 11, to Aharon and Miryam's critique of Moshe in Chapter 12, and finally, the nations' murmurings upon hearing the spies' report in Chapters 13-14. These culminate in Chapters 16-17, with the infamous uprising of Korach and his congregation.  Perhaps surprisingly, however, there is no consensus regarding the central grievance that led to the rebellion. The initial complaint is recounted in but one verse:

EN/HEע/E

וַיִּקָּהֲלוּ עַל מֹשֶׁה וְעַל אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב לָכֶם כִּי כׇל הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם י״י וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל י״י.

and they assembled themselves together against Moses and against Aaron, and said to them, “You take too much on yourself, since all the congregation are holy, everyone of them, and Hashem is among them: why then lift yourselves up above the assembly of Hashem?”

Though these words clearly express dissatisfaction with the nation's leadership and a desire for a more equitable distribution of power, it is not clear if they are aimed mainly at Moshe, Aharon, or both. Mention of the nation's "holy" status might suggest that the issue is a cultic one, perhaps directed at Aharon's priesthood, and Moshe's retort, "וּבִקַּשְׁתֶּם גַּם כְּהֻנָּה... וְאַהֲרֹן מַה הוּא כִּי [תַלִּינוּ] (תלונו) עָלָיו" would seem to support this.  Later, though, when Datan and Aviram express their grievances, this issue plays no role.  They instead focus solely on Moshe's political leadership, criticizing his failure to bring them to the Promised Land:

EN/HEע/E

(יג) הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי תִשְׂתָּרֵר עָלֵינוּ גַּם הִשְׂתָּרֵר. (יד) אַף לֹא אֶל אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה.

(13) is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must also make yourself a prince over us? (14) Moreover you haven’t brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards: will you put out the eyes of these men? We won’t come up.”

What is the relationship between the various complaints? Regardless, what were the rebels hoping to accomplish?

Historical Backdrop

Our chapter provides no background as to what prompted the rebellion, and why it was specifically now that the nation expressed their concerns. The story, like many others, is not dated, making it hard to set in a specific context. Since the previously dated event, the Sin of the Spies, takes place in the second year, and the next dated event, Aharon's death, occurs in the fortieth, the rebellion could have erupted at any point during the 38 intervening years in the Wilderness! If the episode closely followed the sending of the spies, might those events have spurred the rebellion? What might be the connection between the sin and its aftermath and the people's complaints here?  If, on the other hand, the revolt broke out many years later, why would the nation first challenge the priesthood, which by then would have been in place for years, at such a late point?

The Rebels

The rebels who participated in the uprising are introduced in verses 1-2:

EN/HEע/E

(א) וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן פֶּלֶת בְּנֵי רְאוּבֵן. (ב) וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם.

(1) Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: (2) and they rose up before Moses, with certain of the children of Israel, two hundred fifty princes of the congregation, called to the assembly, men of renown;

These verses raise several questions:

• "וַיִּקַּח קֹרַח" – Verse 1 opens with the statement "And Korach took" yet there is no object connected to the verb.  Did Korach "take" the other people mentioned in the verse, which would imply that he was the ringleader, or did all four protagonists (Korach, Datan, Aviram and On) do the taking, which might suggest that they were equal in status? Alternatively, might the word "וַיִּקַּח" have a secondary connotation which means something else entirely?  Either way, did these instigators share a common grievance, or might each have had his own individual concerns?
• "חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם" – Verse 2 speaks of 250 princes. Who are these men?  Were they mostly from one tribe, or from throughout Israel?  Is their princely status mentioned because it sheds some light on the reason why they joined the rebellion or only to highlight that the revolt stemmed from those in the highest echelons of the nation?
• No Levites? When Moshe responds to the rebels, he addresses the Levites specifically (see verses 7-8). Yet, besides Korach, no Levites are mentioned in these opening verses. If they were not a significant part of the coalition, why are they singled out?

Three Tests?

In response to the rebel's initial complaint, Moshe suggests an "incense contest" which will prove whom Hashem has chosen ("בֹּקֶר וְיֹדַע י״י אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו"). Later, though, he announces a second, distinct demonstration, meant to prove that Moshe's actions are done via Divine fiat (בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה).  The earth then proceeds to swallow up Datan, Aviram, and perhaps Korach, and immediately afterwards (or perhaps simultaneously) fire strikes the 250 princes. What is the relationship between these two tests?  Why were both necessary and why did the various rebels not all meet the same fate?  Perhaps, most troubling, though, is the fact that despite these two demonstrations, apparently a third test, the "test of the staffs", was needed.  Why, though, did the first two tests not suffice? What did this miracle prove that had not yet been proven? 

Additional Questions

The story raises many more questions, both textual and conceptual:

• "...וְיֹדַע י״י אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ" – This verse appears to repeat itself mentioning "אֶת אֲשֶׁר לוֹ", "וְאֶת הַקָּדוֹשׁ" and "וְאֵת אֲשֶׁר יִבְחַר בּוֹ".  Is there any significance to the triple formulation? Is the incense test meant to select three separate groups or just one?
• "וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם" - Why must Moshe "send" for Datan and Aviram?  were they not with the rest of the rebellious congregation?
• "אַל תֵּפֶן אֶל מִנְחָתָם"–
• Back and forth –
•  כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה
• The laws of chapter 18