Difference between revisions of "Korach's Rebellion/2"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
m |
m |
||
Line 42: | Line 42: | ||
<p>The rebellion had two focal points.  Korach and his 250 followers objected to Aharon's priesthood, while Datan and Aviram challenged Moshe's authority.</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 authority.</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 his additional comments at the end of his <a href="RambanBemidbar16" data-aht="source">commentary on Bemidbar 16:21</a>. [For more about Ramban's additions to his commentary, see <a href="Commentators:Ramban's Updates" data-aht="page">Ramban's Updates</a>].  Most of Ramban's 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.</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>, various contemporary scholars<fn>See, for instance, R"T Granot, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%A4%D7%95%D7%9C%D7%99%D7%98%D7%99%D7%A7%D7%94-%D7%95%D7%90%D7%99%D7%93%D7%99%D7%90%D7%95%D7%9C%D7%95%D7%92%D7%99%D7%94-%D7%91%D7%9E%D7%A8%D7%93-%D7%93%D7%AA%D7%9F-%D7%95%D7%90%D7%91%D7%99%D7%A8%D7%9D">פוליטיקה ואידיאולוגיה במרד דתן ואבירם</a>", R"M Leibtag, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%94%D7%AA%D7%99%D7%90%D7%95%D7%A8-%D7%94%D7%97%D7%A1%D7%A8-%D7%91%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97">התיאור החסר בפרשת קורח</a>", R"E Samet, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%9E%D7%A9%D7%94-%D7%90%D7%9C-%D7%9E%D7%95%D7%9C-%D7%94%D7%9E%D7%95%D7%A8%D7%93%D7%99%D7%9D-%D7%9E%D7%A0%D7%94%D7%99%D7%92%D7%95%D7%AA-%D7%91%D7%9E%D7%91%D7%97%D7%9F-%D7%94%D7%94%D7%AA%D7%A0%D7%92%D7%93%D7%95%D7%AA-%D7%91%D7%A9%D7%AA%D7%99-%D7%97%D7%96%D7%99%D7%AA%D7%95%D7%AA">משה אל מול המורדים: מנהיגות במבחן ההתנגדות בשתי חזיתות</a>", and R"A Bazak, "<a href="https://www.etzion.org.il/he/%D7%90%D7%AA-%D7%9E%D7%99-%D7%9C%D7%A7%D7%97-%D7%A7%D7%95%D7%A8%D7%97" data-aht="page">את מי לקח קורח</a>".</fn></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 his additional comments at the end of his <a href="RambanBemidbar16" data-aht="source">commentary on Bemidbar 16:21</a>. [For more about Ramban's additions to his commentary, see <a href="Commentators:Ramban's Updates" data-aht="page">Ramban's Updates</a>].  Most of Ramban's 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.</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>, various contemporary scholars<fn>See, for instance, R"T Granot, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%A4%D7%95%D7%9C%D7%99%D7%98%D7%99%D7%A7%D7%94-%D7%95%D7%90%D7%99%D7%93%D7%99%D7%90%D7%95%D7%9C%D7%95%D7%92%D7%99%D7%94-%D7%91%D7%9E%D7%A8%D7%93-%D7%93%D7%AA%D7%9F-%D7%95%D7%90%D7%91%D7%99%D7%A8%D7%9D">פוליטיקה ואידיאולוגיה במרד דתן ואבירם</a>", R"M Leibtag, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%94%D7%AA%D7%99%D7%90%D7%95%D7%A8-%D7%94%D7%97%D7%A1%D7%A8-%D7%91%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97">התיאור החסר בפרשת קורח</a>", R"E Samet, "<a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%9E%D7%A9%D7%94-%D7%90%D7%9C-%D7%9E%D7%95%D7%9C-%D7%94%D7%9E%D7%95%D7%A8%D7%93%D7%99%D7%9D-%D7%9E%D7%A0%D7%94%D7%99%D7%92%D7%95%D7%AA-%D7%91%D7%9E%D7%91%D7%97%D7%9F-%D7%94%D7%94%D7%AA%D7%A0%D7%92%D7%93%D7%95%D7%AA-%D7%91%D7%A9%D7%AA%D7%99-%D7%97%D7%96%D7%99%D7%AA%D7%95%D7%AA">משה אל מול המורדים: מנהיגות במבחן ההתנגדות בשתי חזיתות</a>", and R"A Bazak, "<a href="https://www.etzion.org.il/he/%D7%90%D7%AA-%D7%9E%D7%99-%D7%9C%D7%A7%D7%97-%D7%A7%D7%95%D7%A8%D7%97" data-aht="page">את מי לקח קורח</a>".</fn></mekorot> | ||
− | <point><b>Two groups</b> – Several factors might support the idea that the rebellion was in essence a | + | <point><b>Two groups</b> – Several factors might support the idea that the rebellion was in essence a two-pronged revolt, led by two distinct parties with disparate goals:<br/> |
<ul> | <ul> | ||
<li><b>Two complaints</b> – The arguments of Korach and the 250 men and the complaints of Datan and Aviram are totally distinct, one focusing on the cultic realm and one on political issues.</li> | <li><b>Two complaints</b> – The arguments of Korach and the 250 men and the complaints of Datan and Aviram are totally distinct, one focusing on the cultic realm and one on political issues.</li> | ||
− | <li><b> | + | <li><b>Different attitudes to Moshe</b> – While Korach and the 250 princes recognize Moshe's authority and heed his words, Datan and Aviram do not.<fn>This, in turn, leads to two very different reactions on the part of Moshe. He responds only to Datan and Aviram with anger.</fn></li> |
− | <li><b>Two locales</b> – Physically, the two groups are located in different places. The fact that Moshe must send for Datan and Aviram (v. 12) | + | <li><b>Two locales</b> – Physically, the two groups are located in different places. The fact that Moshe must send for Datan and Aviram (v. 12) may imply that they were situated separately from the other rebels.<fn>It is not clear if the two groups were always separate, or if Datan and Aviram were present when Korach's group made their arguments, and only left afterwards.</fn></li> |
− | <li><b>Two tests / punishments</b> – The two groups are proven wrong and meet their | + | <li><b>Two tests / punishments</b> – The two groups are proven wrong and meet their fates in different ways.  While the 250 princes are burned by a Heavenly fire, Datan and Aviram are swallowed by the earth.</li> |
</ul></point> | </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 | + | <point><b>When did the rebellion take place?</b> Ramban asserts that the story is in its chronological place and follows the decree that the entire nation would perish in the Wilderness as a result of the Sin of the Spies. It is this which prompted Datan and Aviram's complaint against Moshe's leadership.<fn>Their complaint that Moshe is not taking them to the Promised Land, but to die in the wilderness ("לַהֲמִיתֵנוּ בַּמִּדְבָּר") is a direct allusion to the decree.</fn> In addition, though Korach's grievance against Aharon's appointment preceded the decree, it was only now that he felt he could act upon it. Beforehand, no one would have dared rebel against Moshe after all he had done to redeem the nation from Egypt. The decree, though, embittered the nation, making the situation ripe for Korach's incitement.<fn>Cf. <multilink><a href="ShadalBemidbar16-1" data-aht="source">Shadal Bemidbar 16:1</a><a href="ShadalBemidbar16-1" data-aht="source">Bemidbar 16:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>.</fn></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, the verse might imply that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram | + | <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, the verse might imply that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram, and On<fn>As On is never again mentioned n the chapter, it is difficult to know what role he played, though the verse groups him with Datan and Aviram rather than Korach..</fn> on the other.<fn>According to this reading, verses 1-2 might 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 250 men, while verses 12-14 speak of Datan and Aviram's rebellion. If so, Datan and Aviram were not even present during the discussion regarding the priesthood and incense test (see note above).</fn> They all "awoke" to rebel. [Alternatively, Korach was the ring leader who "took" all of the others under his command, uniting two groups of dissidents who otherwise had little 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, | + | <point><b>Who were the 250 men?</b> According to Ramban, the 250 people were likely an assortment from all of 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, private altars were allowed and anyone could act as a priest, performing their own sacrificial service. The entire nation was literally a "מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ".  The people's argument here, "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, 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.<fn>It is also possible that, even if the 250 were from many tribes, there was a disproportionately large group from Levi, as they would have been more swayed by Korach, their tribesman, than others. Moreover, despite their more exalted status, they might have resented having to "serve" Aharon.</fn></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, 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.<fn>It is also possible that, even if the 250 were from many tribes, there was a disproportionately large group from Levi, as they would have been more swayed by Korach, their tribesman, than others. Moreover, despite their more exalted status, they might have resented having to "serve" Aharon.</fn></point> | ||
<point><b>Purpose of the incense test</b> – The incense test was intended only for those who challenged Aharon's priesthood.  Since 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>Purpose of the incense test</b> – The incense test was intended only for those who challenged Aharon's priesthood.  Since 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>"וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם"</b> – Ramban explains that | + | <point><b>"וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם"</b> – Ramban explains that while Moshe was speaking with Korach and the 250 men, Datan and Aviram had departed, as the discussion did not pertain to their grievances. Moshe, therefore, now sends to them to address their concerns and actions. Alternatively, Datan and Aviram had never been part of the original dialogue between Moshe and the rebels.</point> |
− | <point><b>Datan and Aviram's speech</b> – Datan and Aviram's words do not address the spiritual realm at all, but instead 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's words, "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>  Their complaint, then, is | + | <point><b>Datan and Aviram's speech</b> – Datan and Aviram's words do not address the spiritual realm at all, but instead 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's words, "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>  Their complaint, then, is completely distinct from that of the 250 men.</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, Ramban suggests that the word "מִנְחָתָם" refers not to the incense, but to any prayer or alternative sacrifice that the two might offer in supplication to Hashem.</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, Ramban suggests that the word "מִנְחָתָם" refers not to the incense, but to any prayer or alternative sacrifice that the two might offer in supplication to Hashem.</point> | ||
− | <point><b>" בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה "</b> – Both Ramban and R. Hirsch posit that Moshe is referring to his leadership as a whole.  In response to Datan and Aviram's accusations, Moshe declares that all the actions | + | <point><b>"בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה "</b> – Both Ramban and R. Hirsch posit that Moshe is referring to his leadership as a whole and not merely to the appointment of Aharon to the priesthood.  In response to Datan and Aviram's accusations, Moshe declares that all the actions which he had performed as a leader, from the day Hashem commissioned him to free the nation until now, had been via Divine command.</point> |
− | <point><b>Different punishments</b> – Since Datan and Aviram's crime was distinct from that of the 250 men, it | + | <point><b>Different punishments</b> – Since Datan and Aviram's crime was distinct from that of the 250 men, it makes sense that they are killed in different ways.</point> |
<point><b>Test of staffs</b> – R. Hirsch maintains that the incense test did not accomplish its intended goal of proving Aharon's worthiness  The people believed that the 250 men had died as a punishment for their personal assault on the honor of Aharon, but not because they were otherwise unworthy of the priesthood. As such, a new demonstration was needed, leading to the test of the staffs.<fn>Ramban, instead, suggests that the test of the staffs was supposed to prove that the tribe of Levi was chosen. It is not clear if he suggests this only according to his approach "על דרך הדרש" which views the rebellion as revolving around the rejection of the firstborns (see approach below), or if he thinks that even according to this position's reading of the story, after Aharon's priesthood was proven, the people raised a new issue and wanted additional proof regarding the selection of the entire tribe of Levi.</fn></point> | <point><b>Test of staffs</b> – R. Hirsch maintains that the incense test did not accomplish its intended goal of proving Aharon's worthiness  The people believed that the 250 men had died as a punishment for their personal assault on the honor of Aharon, but not because they were otherwise unworthy of the priesthood. As such, a new demonstration was needed, leading to the test of the staffs.<fn>Ramban, instead, suggests that the test of the staffs was supposed to prove that the tribe of Levi was chosen. It is not clear if he suggests this only according to his approach "על דרך הדרש" which views the rebellion as revolving around the rejection of the firstborns (see approach below), or if he thinks that even according to this position's reading of the story, after Aharon's priesthood was proven, the people raised a new issue and wanted additional proof regarding the selection of the entire tribe of Levi.</fn></point> | ||
− | <point><b>"הַאִם תַּמְנוּ לִגְוֺע" and the laws of Chapter 18</b> – This approach might suggest that although the people had already been warned against coming too close | + | <point><b>"הַאִם תַּמְנוּ לִגְוֺע" and the laws of Chapter 18</b> – This approach might suggest that although the people had already been warned against coming too close and the Levites had already been commissioned with guarding the Mishkan to prevent this, the deaths during the rebellion led to renewed fear on the part of the people and thus a repetition of the directives.</point> |
</category> | </category> | ||
<category>Against Aharon, Moshe and the Tribe of Levi | <category>Against Aharon, Moshe and the Tribe of Levi |
Version as of 20:31, 27 June 2019
Korach's Rebellion
Exegetical Approaches
Against Aharon
The whole rebellion revolved around one central issue, the choice of Aharon and his family as priests.
"...וַיִּקַּח קֹרַח" – R"Y Bekhor suggests that the verse means that Korach, Datan, Aviram, and On (who were all upset at the choice of Aharon, albeit for different reasons), together, gathered others3 to join in their rebellion.4 Accordingly, all four of them might be viewed as the rebellion's leaders, and not just Korach.
Grievances – R"Y Bekhor Shor asserts that Korach, being a Levite, resented Aharon's superior position. The other three instigators, being of the tribe of Reuven, thought that their tribes' firstborn status should have qualified them to be priests.5 All, though, were united in challenging Aharon rather than Moshe.6
Which tribes did the 250 men come from? 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 unsatisfied with merely "serving the priests" but rather aspired to be priests themselves.
- Reubenites – According to Rashi, the men were mainly from the tribe of Reuven. Rashi suggests that their joining the rebellion was a technical result of their living close to and being swayed by Korach, but it is possible that the tribe as a whole felt that they deserved priestly status due to their ancestor being Yaakov's firstborn.8
- 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.9
"רַב לָכֶם בְּנֵי לֵוִי" – According to R. Chananel, Moshe's singling out of the Levites is logical; he mentions them since most of the rebels were from that tribe. The other sources might suggest that Moshe specifies the Levites, not because they were the majority, but because their complaint was the most improper, 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 offering incense was a rite reserved for priests, it constituted 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 verse10 and that all three phrase ("אֶת אֲשֶׁר לוֹ", "אֶת הַקָּדוֹשׁ", "אֵת אֲשֶׁר יִבְחַר בּוֹ") speak only of the selection of Aharon.11
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 perceive as) his nepotism in choosing his brother. Their words "כִּי תִשְׂתָּרֵר עָלֵינוּ גַּם הִשְׂתָּרֵר" are an accusation that Moshe is abusing his power for self-interest.12
"וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם" – According to this position, Moshe's "sending" separately to Datan and Aviram does not imply that from the outset they were a distinct group in a distinct location. Rather, after the initial discussion, or perhaps when Moshe turned to address the Levites specifically, everyone else (and not just Datan and Aviram) had dispersed to their tents.13 Accordingly, the reason Moshe decided to single out Datan and Aviram was either because:
- Moshe might have been hoping to weaken the coalition, trying to influence individual members to change course. Thus, after (unsuccessfully) trying to convince the Levites that they had no good cause for rebelling, he turned to attempt to persuade Datan and Aviram.
- According to R"Y Bekhor Shor, though Datan and Aviram agreed with Korach's challenging of Aharon, they opposed the proposed incense test.14 Moshe, thus, called to personally invite them to join the larger assembly in the contest. However, the brothers refused, claiming that they did not need a test to prove who was in the right.
"אַל תֵּפֶן אֶל מִנְחָתָם" – According to this approach, Datan and Aviram shared the same grievances about the priesthood as the rest of the rebels, and it was originally assumed that they too would participate in the incense test. Thus, Rashi maintains that the minchah of this verse refers to the incense to be brought at the test, and Moshe initially prayed that their incense not be accepted. Only because they later refused to participate in the incense offering was there a need to devise a different test to prove them wrong, leading to the miracle of the earthquake.15
"בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה" – Rashi and R"Y Bekhor Shor assert that "כׇּל הַמַּעֲשִׂים הָאֵלֶּה" refers specifically to the appointment of Aharon.16 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, and 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 and be burnt while offering incense rather than swallowed up. According to R"Y Bekhor Shor, it is possible that their refusal to partake in the incense test is what necessitated their own special punishment.17 Alternatively, it is possible that as the leaders of the rebellion, they received a more unique punishment than their followers.
"אַתֶּם הֲמִתֶּם אֶת עַם י"י" – According to R"Y Bekhor Shor, the nation was not convinced by the incense test and instead blamed Moshe for involving incense, as it had already been proven in the past (by Nadav and Avihu) to be fatal. They further claimed that since Nadav and Avihu, who were by all accounts chosen for the priesthood, had nonetheless died when they brought incense, the test could not serve as proof of unworthiness for the position.18
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 nation's doubts necessitated a new test to confirm who was or was not worthy of priesthood. The blossoming of Aharon's staff decisively proved to the nation that he, and not members of other tribes, was Divinely selected.19
When does the story take place? R"Y Bekhor Shor suggests that the story is chronological and follows the Sin of the Spies and the punishment of the nation as a whole. It is possible that the nation's ensuing despair fomented unrest and rebellion.
Placement of the laws of Chapter 18
- The directives regarding guarding the Mishkan and not coming too close to it might have been repeated here since the rebellion proved that previous warnings had not been sufficient.
- Hashem may have introduced the law that the priests (and Levites) are not to inherit land, to highlight to the rebelling nation that priesthood comes not only with privileges, but also with costs.
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 authority.
Two groups – Several factors might support the idea that the rebellion was in essence a two-pronged revolt, led by two distinct parties with disparate goals:
- Two complaints – The arguments of Korach and the 250 men and the complaints of Datan and Aviram are totally distinct, one focusing on the cultic realm and one on political issues.
- Different attitudes to Moshe – While Korach and the 250 princes recognize Moshe's authority and heed his words, Datan and Aviram do not.22
- Two locales – Physically, the two groups are located in different places. The fact that Moshe must send for Datan and Aviram (v. 12) may imply that they were situated separately from the other rebels.23
- Two tests / punishments – The two groups are proven wrong and meet their fates in different ways. While the 250 princes are burned by a Heavenly fire, Datan and Aviram are swallowed by the earth.
When did the rebellion take place? Ramban asserts that the story is in its chronological place and follows the decree that the entire nation would perish in the Wilderness as a result of the Sin of the Spies. It is this which prompted Datan and Aviram's complaint against Moshe's leadership.24 In addition, though Korach's grievance against Aharon's appointment preceded the decree, it was only now that he felt he could act upon it. Beforehand, no one would have dared rebel against Moshe after all he had done to redeem the nation from Egypt. The decree, though, embittered the nation, making the situation ripe for Korach's incitement.25
"...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, the verse might imply that there were two distinct and equal sets of leaders of the rebellion: Korach on one hand, and Datan, Aviram, and On26 on the other.27 They all "awoke" to rebel. [Alternatively, Korach was the ring leader who "took" all of the others under his command, uniting two groups of dissidents who otherwise had little in common.]
Who were the 250 men? According to Ramban, the 250 people were likely an assortment from all of the tribes.28 He maintains that before the selection of Aharon and the building of the Tabernacle, private altars were allowed and anyone could act as a priest, performing their own sacrificial service. The entire nation was literally a "מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ". The people's argument here, "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.29
Purpose of the incense test – The incense test was intended only for those who challenged Aharon's priesthood. Since 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.
"וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם" – Ramban explains that while Moshe was speaking with Korach and the 250 men, Datan and Aviram had departed, as the discussion did not pertain to their grievances. Moshe, therefore, now sends to them to address their concerns and actions. Alternatively, Datan and Aviram had never been part of the original dialogue between Moshe and the rebels.
Datan and Aviram's speech – Datan and Aviram's words do not address the spiritual realm at all, but instead focus only on Moshe's leadership, blaming him both for taking the nation out of Egypt and for not bringing them to Israel.30 Their complaint, then, is completely distinct from that of the 250 men.
"אַל תֵּפֶן אֶל מִנְחָתָם" – As this approach assumes that Datan and Aviram were never meant to be part of the incense test, Ramban suggests that the word "מִנְחָתָם" refers not to the incense, but to any prayer or alternative sacrifice that the two might offer in supplication to Hashem.
"בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה " – Both Ramban and R. Hirsch posit that Moshe is referring to his leadership as a whole and not merely to the appointment of Aharon to the priesthood. In response to Datan and Aviram's accusations, Moshe declares that all the actions which he had performed as a leader, from the day Hashem commissioned him to free the nation until now, had been via Divine command.
Different punishments – Since Datan and Aviram's crime was distinct from that of the 250 men, it makes sense that they are killed in different ways.
Test of staffs – R. Hirsch maintains that the incense test did not accomplish its intended goal of proving Aharon's worthiness The people believed that the 250 men had died as a punishment for their personal assault on the honor of Aharon, but not because they were otherwise unworthy of the priesthood. As such, a new demonstration was needed, leading to the test of the staffs.31
"הַאִם תַּמְנוּ לִגְוֺע" and the laws of Chapter 18 – This approach might suggest that although the people had already been warned against coming too close and the Levites had already been commissioned with guarding the Mishkan to prevent this, the deaths during the rebellion led to renewed fear on the part of the people and thus a repetition of the directives.
Against Aharon, Moshe and the Tribe of Levi
The rebellion was multi-faceted, with various groups complaining about spiritual and/or political status. Some protested the selection of the priestly class, others challenged the choice of the Levites, while yet others took issue with Moshe's leadership.
Grievances – Though all of these commentators agree that the rebels were composed of many groups with distinct interests, they disagree regarding the specifics of who was upset about what:
- Challenging Aharon and the priesthood – Most of these sources assume that Korach was jealous of and desired Aharon's position. Ibn Ezra adds that the Levites as a whole might have resented having to serve the priests. According to Netziv and Hoil Moshe, in contrast, it was the lay Israelites who wished to be priests.32
- Protesting the selection of the Levites – Ibn Ezra, Ramban, Chizkuni and Abarbanel present this complaint as emanating mainly from the firstborns33 who had originally played a role in the cultic service34 but were then displaced by the Levites,35 while the Netziv and Hoil Moshe, in contrast, claim that the Israelites at large were bothered by the monopoly of the tribe.
- Challenging Moshe - According to Ramban and Hoil Moshe, Datan and Aviram challenged Moshe's overall leadership, blaming him for taking them to die in the Wilderness.36 According to Ibn Ezra and Abarbanel, in contrast, they37 were upset about their tribe losing its firstborn status to Yosef as regards inheritance, and to Yehuda as regards leadership.38
When did the rebellion take place? According to Ibn Ezra, our story is not found in its chronological place, and actually occurred earlier, right after the Levites were chosen to replace the firstborns in the aftermath of the Sin of the Golden Calf.39 This switch led to much resentment,40 especially on the part of the firstborns, and as such, it was they who made up the bulk of the rebels. Ibn Ezra does not explain why the rebellion is discussed here and not when it occurred.
"...וַיִּקַּח קֹרַח" – Ibn Ezra and Chizkuni suggest that the verse is abbreviated (a "מקרא קצר"), missing the word "people".41 Korach took many people, including Datan, Aviram, On, and the 250 men. According to this understanding, Korach led the rebellion by collecting many groups with disparate interests and finding a common grievance that would unite them: "מַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל י״י".42
Who were the 250 men? These sources disagree on this point:
- Firstborns – Ibn Ezra, Ramban, Chizkuni and Abarbanel assume that the 250 men were composed mainly of firstborns who protested the selection of the Levites and their being ousted from cultic service.
- Noble Israelites – Hoil Moshe, in contrast, assume that the 250 men were noblemen from throughout Israel, who questioned the monopoly on sacrificial service held by both the priests and tribe of Levi as a whole. They wished to return to the state which existed before the Sin of the Golden Calf, when all could partake in the service.43 Netziv even presents them as holy men, with noble and sincere, though misguided, motives.44
Conflicting grievances – One of the difficulties with Ibn Ezra's reconstruction is that according to him, the various rebels had conflicting interests, for both the firstborns (who resented the Levites) and the Levites themselves were among the rebels.45
"העיקר חסר מן הספר" – A weaknesses of this approach is the fact that the firstborns are never mentioned in the text. If they played a significant role in the rebellion, one would have thought that they would be discussed explicitly in the chapter.
"כׇל הָעֵדָה כֻּלָּם קְדֹשִׁים" – Ibn Ezra suggests that these words support the idea that the rebellion revolved around the replacing of the firstborns by the Levites, for this statement hints to the firstborns' sanctified status, as Hashem said of them, "קַדֶּשׁ לִי כׇל בְּכוֹר".
Prior role of firstborns – Most of these sources follows Bavli Zevachim in assuming that the firstborns were involved in the sacrificial service, acting as priests, until they were replaced by the tribe of Levi. However, this is never explicit in Torah. We are told that the firstborns were sanctified in the aftermath of the Plague of Firstborns, but not what form that sanctification took.46
Purpose of incense test – According to most of these sources, the test was meant to discern both who was worthy of the Levites' position and who merited priesthood.47 However, as bringing incense is a priestly, rather than Levite, function, it is not clear why the same test was used for both groups. This, perhaps, is what leads Hoil Moshe to conclude that the incense only proved who was worthy of the priesthood.48
"וְיֹדַע י״י אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו " – Most of these sources suggest that the doubling in the verse matches the dual purpose of the test. It was to discern "אֶת אֲשֶׁר לוֹ" as far as the Levite position,49 and "אֶת הַקָּדוֹשׁ" as regards the priesthood.50
"וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם" – According to Abarbanel, Moshe recognized that Datan and Aviram's grievance was distinct from the others (as it did not relate only to cultic practices).51 He, therefore, called them individually to address their specific complaints and perhaps to appease them, hoping to separate them from the rest of the rebels.52 They, however, refused to negotiate, saying "לא נעלה".53
"אַל תֵּפֶן אֶל מִנְחָתָם" – As these sources assume that Datan and Aviram's claims were not to be addressed by the incense test, they explain that the "minchah" refers to something else:
- Ibn Ezra posits that the brothers had offered a sacrifice at some point prior to our story and Moshe prays that it not be accepted by Hashem in light of their actions.
- Hoil Moshe, in contrast, suggests a "תיקון סופרים", that the phrase be read as if written, "לא אפן אל מנחתם". Moshe's words are not a prayer that the rebels' sacrifices not be accepted, but a claim of Moshe's own innocence, parallel to his following statement, "לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי".
" בְּזֹאת תֵּדְעוּן כִּי י״י שְׁלָחַנִי לַעֲשׂוֹת אֵת כׇּל הַמַּעֲשִׂים הָאֵלֶּה " – Ibn Ezra claims that Moshe is speaking, not of his entire mission, but only of the switching of the firstborns and Levites.54
Different punishments – The various groups received different punishments, since they erred in different ways. Those who rebelled about cultic issues (the choice of Aharon and the Levites) were punished by fire, while those who rebelled against Moshe's leadership were swallowed by the earth.55
Test of the staffs – These sources disagree regarding the goal of the test:
- Selection of Priests and Levites – According to Ibn Ezra and Abarbanel the nation was not convinced by the incense test, blaming Moshe for telling the nation to bring a fatal foreign fire (or otherwise causing the people's deaths). As such, a new test was needed to prove the worthiness of both Aharon and the Levites.
- Selection of the tribe of Levi – Alternatively, Hoil Moshe suggests that the incense test sufficed to convince the nation of Aharon's worthiness, as he alone survived, proving that he was the only one worthy of bringing incense. However, the people still had doubts regarding the selection of the tribe of Levi as a whole.56 Since the bringing of incense was a rite reserved for priests, it shed no light on who was worthy of Levitical service and a new test was needed.
Why staffs? If the test was meant to demonstrate which tribe was chosen (and not just who was worthy of priesthood), the decision to do so via the blossoming of a staff might be symbolic. The word "מטה" (like its synonym "שבט") refers to both a staff and a tribe.57 The blossoming of the Levite's staff, thus, represents the blossoming of the tribe.
"הַאִם תַּמְנוּ לִגְוֺע" and the laws of Chapter 18 – According to Ibn Ezra's chronology (that the rebellion took place right after the selection of the Levites) it is possible that the laws of Chapter 18, including the warnings against coming too close to the Mishkan and the assignment of the Levites to be guards, had not yet been given, and were only relayed in the aftermath of and as a reaction to the rebellion.58