Difference between revisions of "Korach's Rebellion/2"
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<p>The rebellion had two focal points.  Korach and his 250 followers objected to Aharon's priesthood, while Datan and Aviram challenged Moshe's leadership.</p> | <p>The rebellion had two focal points.  Korach and his 250 followers objected to Aharon's priesthood, while Datan and Aviram challenged Moshe's leadership.</p> | ||
<mekorot><multilink><a href="RambanBemidbar16" data-aht="source">Ramban</a><a href="RambanBemidbar16" data-aht="source">Bemidbar 16</a><a href="RambanBemidbar17-62025" data-aht="source">Bemidbar 17:6, 20, 25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2,<fn>This is how Ramban interprets the chapter "על דרך הפשט".  See the end of his <a href="RambanBemidbar16" data-aht="source">commentary on Bemidbar 16:21</a>. [Most of his commentary on the chapter, though, is "על דרך רבותנו", who assume that the firstborns were originally involved in sacrificial service.  See Ramban in the third position, below, who develops how according to this, the firstborns played a large role in the rebellion, protesting the selection of the Levites in their stead.]</fn> <multilink><a href="RSRHirschBemidbar16" data-aht="source">R. S.R. Hirsch</a><a href="RSRHirschBemidbar16" data-aht="source">Bemidbar 16</a><a href="RSRHirschBemidbar17-6-18" data-aht="source">Bemidbar 17:6:18</a><a href="RSRHirschBemidbar17-6-28" data-aht="source">Bemidbar 17:6-28</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, contemporary scholars</mekorot> | <mekorot><multilink><a href="RambanBemidbar16" data-aht="source">Ramban</a><a href="RambanBemidbar16" data-aht="source">Bemidbar 16</a><a href="RambanBemidbar17-62025" data-aht="source">Bemidbar 17:6, 20, 25</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2,<fn>This is how Ramban interprets the chapter "על דרך הפשט".  See the end of his <a href="RambanBemidbar16" data-aht="source">commentary on Bemidbar 16:21</a>. [Most of his commentary on the chapter, though, is "על דרך רבותנו", who assume that the firstborns were originally involved in sacrificial service.  See Ramban in the third position, below, who develops how according to this, the firstborns played a large role in the rebellion, protesting the selection of the Levites in their stead.]</fn> <multilink><a href="RSRHirschBemidbar16" data-aht="source">R. S.R. Hirsch</a><a href="RSRHirschBemidbar16" data-aht="source">Bemidbar 16</a><a href="RSRHirschBemidbar17-6-18" data-aht="source">Bemidbar 17:6:18</a><a href="RSRHirschBemidbar17-6-28" data-aht="source">Bemidbar 17:6-28</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, contemporary scholars</mekorot> | ||
+ | <point><b>Two groups</b> – Several factors might support the idea that the revolt was actually comprised of two distinct parties with disparate goals:<br/> | ||
+ | <ul> | ||
+ | <li>Two compplaints</li> | ||
+ | <li>Two locales</li> | ||
+ | <li>Two demonstrations / punishments</li> | ||
+ | </ul></point> | ||
<point><b>When did the rebellion take place?</b> Ramban asserts that the story is in its chronological place and follows the decree of death in the wilderness after the sin of the Spies.<br/> | <point><b>When did the rebellion take place?</b> Ramban asserts that the story is in its chronological place and follows the decree of death in the wilderness after the sin of the Spies.<br/> | ||
<ul> | <ul> | ||
Line 43: | Line 49: | ||
<point><b>"...וַיִּקַּח קֹרַח"</b> – According to Ramban, the word "וַיִּקַּח" does not mean that anyone actually took anything, but is rather "לשון התעוררות", language which connotes a decision to act.  If so, it is possible that the verse implies that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram (and On) on the other.<fn>Verses 1-2 might then be seen as a heading for the entire chapter, which then divides to discuss each grievance separately. [Verses 3-11 focus on the complaints of Korach and the 250men, while verses 12-14 speak of Datan and Aviram's rebellion.] If so, Datan and Aviram were not even preset during the discussion regarding the priesthood and incense test.</fn> [Alternatively, Korach was the ring leader who took the others under his wing, uniting two groups who otherwise had nothing in common.]</point> | <point><b>"...וַיִּקַּח קֹרַח"</b> – According to Ramban, the word "וַיִּקַּח" does not mean that anyone actually took anything, but is rather "לשון התעוררות", language which connotes a decision to act.  If so, it is possible that the verse implies that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram (and On) on the other.<fn>Verses 1-2 might then be seen as a heading for the entire chapter, which then divides to discuss each grievance separately. [Verses 3-11 focus on the complaints of Korach and the 250men, while verses 12-14 speak of Datan and Aviram's rebellion.] If so, Datan and Aviram were not even preset during the discussion regarding the priesthood and incense test.</fn> [Alternatively, Korach was the ring leader who took the others under his wing, uniting two groups who otherwise had nothing in common.]</point> | ||
<point><b>Who were the 250 men?</b> According to Ramban, the 250 people were likely an assortment from all the tribes.<fn>As evidence, he points to the phrase, "וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל" which implies that they were not all from one tribe or distinct group.</fn> He maintains that before the selection of Aharon and the building of the Tabernacle, when private altars were allowed, anyone could act as priest, performing their own sacrificial service. The entire nation was literally a "ממלכת כהנים וגוי קדוש".  The people's  argument, "כִּי כׇל הָעֵדָה כֻּלָּם קְדֹשִׁים" is a call to go back to this state of affairs.</point> | <point><b>Who were the 250 men?</b> According to Ramban, the 250 people were likely an assortment from all the tribes.<fn>As evidence, he points to the phrase, "וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל" which implies that they were not all from one tribe or distinct group.</fn> He maintains that before the selection of Aharon and the building of the Tabernacle, when private altars were allowed, anyone could act as priest, performing their own sacrificial service. The entire nation was literally a "ממלכת כהנים וגוי קדוש".  The people's  argument, "כִּי כׇל הָעֵדָה כֻּלָּם קְדֹשִׁים" is a call to go back to this state of affairs.</point> | ||
− | <point><b>"רַב לָכֶם בְּנֵי לֵוִי"</b> – If the rebels were not predominantly Levites, it is not clear why the tribe is singled out by Moshe. Ramban claims that Moshe is really addressing only Korach, highlighting how he has no real cause for complaint.  | + | <point><b>"רַב לָכֶם בְּנֵי לֵוִי"</b> – If the rebels were not predominantly Levites, it is not clear why the tribe is singled out by Moshe. Ramban claims that Moshe is really addressing only Korach, highlighting how he, being more exalted than others, has no real cause for complaint.  Moshe speaks in the plural in an attempt to subtly dissuade any other Levites who might have been tempted to join the revolt.</point> |
− | <point><b>Purpose of the incense test</b></point> | + | <point><b>Purpose of the incense test</b> – The incense test was intended only for those who challenged Aharon's priesthood.  Sine the people claimed that all were equally qualified to serve hashem, Moshe chose a cultic rite which was normally performed by the priest as a means to test their claims.</point> |
+ | <point><b>Datan and Aviram</b> – Datan and Aviram's words do not address the spiritual realm at all, but instaed focus only on Moshe's leadership, blaming him both for taking the nation out of Egypt and for not bringing them to Israel.<fn>While the first approach above focused on Datan and aviram word's "כִּי תִשְׂתָּרֵר עָלֵינוּ גַּם הִשְׂתָּרֵר", seeing in them evidence of abuse of power and nepotism, this approach highlights the rest of their speech, "הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר... אַף לֹא אֶל אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ".</fn> </point> | ||
+ | <point><b>אַל תֵּפֶן אֶל מִנְחָתָם</b> – As this approach assumes that Datan and aviram were never meant to be part of the incense test, it exxplains "' in this verse to mean</point> | ||
</category> | </category> | ||
<category>Against Aharon, Moshe and the Tribe of Levi | <category>Against Aharon, Moshe and the Tribe of Levi |
Version as of 13:30, 25 June 2019
Korach's Rebellion
Exegetical Approaches
Against Aharon
The whole rebellion revolved around one main issue, the choice of Aharon as priest.
"...וַיִּקַּח קֹרַח" – R"Y Bekhor suggests that the verse means that Korach, Datan and Aviram, and On, who were all upset at the choice of Aharon (albeit for different reasons),3 gathered others4 to join in their rebellion.5 Korach, being a Levite, resented Aharon's superior position. The others, being of the tribe of Reuven, thought that their tribes' firstborn status should have merited them to be priests.6
Who were the 250 men? This position might suggest that the 250 men comprised any of the following:
- Levites – R. Chananel maintains that the 250 people were all from the tribe of Levi.7 They, like Korach, were not satisfied with "serving the priests" and aspired to be priests themselves.
- Reubenites – According to Rashi, they were mainly from the tribe of Reuven. Though Rashi suggests that their joining the rebellion was a technical result of their living close to and being swayed by Korach, it is possible that the tribe as a whole felt that they deserved priestly status due to their ancestor's being the firstborn to Yaakov (see R"Y Bekhor Shor above).
- All of Israel – Alternatively, it is possible that this group was comprised of people from all the tribes. This position might maintain that before the sin of the Calf and the building of the Tabernacle, every individual Israelite had been allowed to sacrifice on private altars, and the people were hoping to return to this status quo.8
"רַב לָכֶם בְּנֵי לֵוִי" – According to R. Chananel, Moshe's address is logical; he mentions the Levites in particular since most of the rebels were from that tribe. The other sources might suggest that Moshe singles out the Levites, not because they were the majority but because their complaint was the most troubling given their already exalted status.
Purpose of the incense test – Since the sole contested issue was who was deserving to serve as priest, and since bringing incense was a rite reserved for priests, it was an appropriate test.
"וְיֹדַע י״י אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו " – This position would suggest that there is no significance to the doubling in this verse9 and that all three phrase ("אֶת אֲשֶׁר לוֹ", "אֶת הַקָּדוֹשׁ", "אֵת אֲשֶׁר יִבְחַר בּוֹ") speak of the selection of Aharon.10
Datan and Aviram's complaint –
According to this approach, Datan and Aviram are not really bothered by Moshe's leadership as a whole, only by (what they perceived as) his nepotism in choosing his brother.11
"לֹא נַעֲלֶה"
- These sources might suggest that Moshe had wanted to speak to Datan and Aviram alone, hoping to convince individual members of the coalition to change their mind, but they refused to come before him.
- According to R"Y Bekhor Shor, in contrast, Moshe had called Datan and Aviram not to influence them, but to invite them to join the larger assembly in the incense test (as they, too, were challenging Aharon's priesthood).12 The brothers refused, claiming that they did not need a test to prove who was in the right.
"אַל תֵּפֶן אֶל מִנְחָתָם" – Rashi and R"Y Bekhor Shor maintains that the minchah of the verse refers to the incense test. Since Datan and Aviram shared the grievances of the rest of the nation, it was originally assumed that they too would participate, leading to Moshe's prayer that their incense not be accepted.13 Only because they refused to participate did Moshe feel a need to devise a different test to prove them wrong, leading to the miracle of the earthquake.
" בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה " – Rashi and R"Y Bekhor Shor assert that "כׇּל הַמַּעֲשִׂים הָאֵלֶּה" refers to the appointment of Aharon.14 The earth's swallowing of Datan and Aviram was meant to prove that, in contrast to their claims of nepotism, the selection of Aharon as priest came from Hashem, not Moshe.
Different punishments – If Datan and Aviram's complaints were no different than that of the other rebels, one might have expected them to share the same fate. However, as mentioned above, it is likely that it was simply their refusal to partake in the incense test that necessitated the alternative punishment.15
"אַתֶּם הֲמִתֶּם אֶת עַם י"י" – R"Y Bekhor Shor asserts that the people blamed Moshe for using a test which involved incense, something which had already proven in the past (by Nadav and Avihu) to be fatal. Moreover, as Nadav and Avihu, who were by all accounts chosen for the priesthood, nonetheless died when they brought incense, the test could not serve as proof of unworthiness to the position.16 As such, a new test was necessary.
The plague – Aharon's saving of the nation via the incense was meant to teach the nation that, contrary to their beliefs, in the right hands, the incense brings life, not death.
The test of the staffs – The blossoming of Aharon's staff finally proved to the nation, that he, and not members of other tribes, was selected for the priesthood. Though one might suggest that since each tribe contributed a staff, this test must have related to tribal status rather than individual status, Hashem's words "וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר בּוֹ מַטֵּהוּ יִפְרָח" suggest that the point was to choose an individual. As such, too, the staff is consistently referred to not as the staff of "the tribe of Levi" but as "Aharon's staff" (see 17:21, 23, 25).
When does the story take place? R"Y Bekhor Shor suggests that the story is chronological and follows the decree of death in the wilderness after the sin of the spies. It is possible that the despair felt by the nation fomented unrest and rebellion.
Against Aharon and Moshe
The rebellion had two focal points. Korach and his 250 followers objected to Aharon's priesthood, while Datan and Aviram challenged Moshe's leadership.
Two groups – Several factors might support the idea that the revolt was actually comprised of two distinct parties with disparate goals:
- Two compplaints
- Two locales
- Two demonstrations / punishments
When did the rebellion take place? Ramban asserts that the story is in its chronological place and follows the decree of death in the wilderness after the sin of the Spies.
- It is this which prompt's Datan and Aviram's complaint that Moshe is not taking them to the Promised Land, but to die in the wilderness ("לַהֲמִיתֵנוּ בַּמִּדְבָּר").
- Though Korach's grievance against Aharon's appointment preceded the decree, it was only now that he decided to act upon it. He recognized that beforehand no one would have dared rebel against Moshe, for they viewed as a savior and defender. The decree, though, embittered the nation, making the time ripe for Korach's incitement.18
"...וַיִּקַּח קֹרַח" – According to Ramban, the word "וַיִּקַּח" does not mean that anyone actually took anything, but is rather "לשון התעוררות", language which connotes a decision to act. If so, it is possible that the verse implies that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram (and On) on the other.19 [Alternatively, Korach was the ring leader who took the others under his wing, uniting two groups who otherwise had nothing in common.]
Who were the 250 men? According to Ramban, the 250 people were likely an assortment from all the tribes.20 He maintains that before the selection of Aharon and the building of the Tabernacle, when private altars were allowed, anyone could act as priest, performing their own sacrificial service. The entire nation was literally a "ממלכת כהנים וגוי קדוש". The people's argument, "כִּי כׇל הָעֵדָה כֻּלָּם קְדֹשִׁים" is a call to go back to this state of affairs.
"רַב לָכֶם בְּנֵי לֵוִי" – If the rebels were not predominantly Levites, it is not clear why the tribe is singled out by Moshe. Ramban claims that Moshe is really addressing only Korach, highlighting how he, being more exalted than others, has no real cause for complaint. Moshe speaks in the plural in an attempt to subtly dissuade any other Levites who might have been tempted to join the revolt.
Purpose of the incense test – The incense test was intended only for those who challenged Aharon's priesthood. Sine the people claimed that all were equally qualified to serve hashem, Moshe chose a cultic rite which was normally performed by the priest as a means to test their claims.
Datan and Aviram – Datan and Aviram's words do not address the spiritual realm at all, but instaed focus only on Moshe's leadership, blaming him both for taking the nation out of Egypt and for not bringing them to Israel.21
אַל תֵּפֶן אֶל מִנְחָתָם – As this approach assumes that Datan and aviram were never meant to be part of the incense test, it exxplains "' in this verse to mean