Difference between revisions of "Korach's Rebellion/2"
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<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>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, and On<fn> | + | <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>Though the verse groups On with Datan and Aviram rather than Korach, it is difficult to know what role he played in the rebellion since he is never again mentioned in the chapter.</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 the 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 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>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 men 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 men 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> | ||
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<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>"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 makes sense that they are killed in different ways.</point> | <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 unclear, though, if he is suggesting this only according to the Midrashic approach "על דרך | + | <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 unclear, though, if he is suggesting this only according to the Midrashic approach, "על דרך רבותנו", (see below) which views the rebellion as revolving around the rejection of the firstborns, or if he thinks that even according to the Peshat 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 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> | <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 | ||
<p>The rebellion was multi-faceted, with various groups complaining about spiritual and/or political status.  Some protested the selection of the priestly class, others took issue with Moshe's leadership, while yet others challenged the choice of the Levites.</p> | <p>The rebellion was multi-faceted, with various groups complaining about spiritual and/or political status.  Some protested the selection of the priestly class, others took issue with Moshe's leadership, while yet others challenged the choice of the Levites.</p> | ||
− | <mekorot><multilink><a href="IbnEzraBemidbar16" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar16" data-aht="source">Bemidbar 16</a><a href="IbnEzraBemidbar17-617-18" data-aht="source">Bemidbar 17:6, 17-18</a><a href="IbnEzraShemotSecondCommentary32-29" data-aht="source">Shemot Second Commentary 32:29</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="ChizkuniBemidbar16" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar16" data-aht="source">Bemidbar 16</a><a href="ChizkuniBemidbar17" data-aht="source">Bemidbar 17</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <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> #1,<fn>This is Ramban's explanation of the chapter, "על דרך | + | <mekorot><multilink><a href="IbnEzraBemidbar16" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar16" data-aht="source">Bemidbar 16</a><a href="IbnEzraBemidbar17-617-18" data-aht="source">Bemidbar 17:6, 17-18</a><a href="IbnEzraShemotSecondCommentary32-29" data-aht="source">Shemot Second Commentary 32:29</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="ChizkuniBemidbar16" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar16" data-aht="source">Bemidbar 16</a><a href="ChizkuniBemidbar17" data-aht="source">Bemidbar 17</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <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> #1,<fn>This is Ramban's explanation of the chapter, "על דרך רבותנו". See the previous approach for his alternative reading "על דרך הפשט".</fn> <multilink><a href="AbarbanelBemidbar16" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar16" data-aht="source">Bemidbar 16</a><a href="AbarbanelBemidbar17" data-aht="source">Bemidbar 17</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="NetzivBemidbar16" data-aht="source">Netziv,</a><a href="NetzivBemidbar16" data-aht="source">Bemidbar 16</a><a href="NetzivBemidbar17" data-aht="source">Bemidbar 17</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> <multilink><a href="HoilMosheBemidbar16" data-aht="source">Hoil Moshe</a><a href="HoilMosheBemidbar16" data-aht="source">Bemidbar 16</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot> |
<point><b>Grievances</b> – 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:<br/> | <point><b>Grievances</b> – 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:<br/> | ||
<ul> | <ul> | ||
<li><b>Challenging Aharon and the priesthood</b> – Most of these sources assume that Korach was envious of and coveted Aharon's position. Ibn Ezra adds that the Levites as a whole may have resented needing to serve the priests. According to Netziv and Hoil Moshe, in contrast, it was the lay Israelites who wished to be priests.<fn>See the discussion below about the identity of the 250 men.</fn></li> | <li><b>Challenging Aharon and the priesthood</b> – Most of these sources assume that Korach was envious of and coveted Aharon's position. Ibn Ezra adds that the Levites as a whole may have resented needing to serve the priests. According to Netziv and Hoil Moshe, in contrast, it was the lay Israelites who wished to be priests.<fn>See the discussion below about the identity of the 250 men.</fn></li> | ||
− | <li><b>Challenging Moshe</b> – According to Ramban and Hoil Moshe, Datan and Aviram challenged Moshe's overall leadership, blaming him for taking them to die in the Wilderness. In contrast, according to Ibn Ezra and Abarbanel, they<fn>See the note below, that according to Abarbanel, there was an entire contingent of Reubenites | + | <li><b>Challenging Moshe</b> – According to Ramban and Hoil Moshe, Datan and Aviram challenged Moshe's overall leadership, blaming him for taking them to die in the Wilderness. In contrast, according to Ibn Ezra and Abarbanel, they<fn>See the note below, that according to Abarbanel, there was an entire contingent of Reubenites in addition to Datan and Aviram.</fn> were upset about their tribe losing its firstborn status to Yosef with regard to a double portion of inheritance and to Yehuda with regard to leadership.<fn>As Moshe would seem not to be responsible for either of these, this approach must explain why the rebels would blame him.  Abarbanel implies that these points were emphasized during the division of the camp, when Yosef clearly received two portions (Ephraim and Menashe each had their own encampment) and Yehuda was chosen to travel first. This might have led the people to believe that Moshe was involved in the decision. Ibn Ezra adds that maybe they suspected Moshe of favoritism, as his loyal servant, Yehoshua, was also from the tribe of Yosef.</fn></li> |
<li><b>Protesting the selection of the Levites</b> – Ibn Ezra, Ramban, Chizkuni, and Abarbanel view this complaint as emanating mainly from the firstborns<fn>Ibn Ezra claims that Korach, too, was a firstborn and, incensed by the switch, spearheaded the rebellion.</fn> who had originally played a role in the cultic service<fn>In this they follow <multilink><a href="BavliZevachim112b" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim112b" data-aht="source">Zevachim 112b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>.  It seems that though these sources speak of resentment against the Levites, what the firstborns really wanted was not just the secondary position of "serving the priests" but also to resume their original positions as active priests.</fn> but were then displaced by the Levites.<fn>For elaboration, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</fn>  Netziv and Hoil Moshe, in contrast, claim that the Israelites at large were bothered by the monopoly of the tribe of Levi.</li> | <li><b>Protesting the selection of the Levites</b> – Ibn Ezra, Ramban, Chizkuni, and Abarbanel view this complaint as emanating mainly from the firstborns<fn>Ibn Ezra claims that Korach, too, was a firstborn and, incensed by the switch, spearheaded the rebellion.</fn> who had originally played a role in the cultic service<fn>In this they follow <multilink><a href="BavliZevachim112b" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim112b" data-aht="source">Zevachim 112b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>.  It seems that though these sources speak of resentment against the Levites, what the firstborns really wanted was not just the secondary position of "serving the priests" but also to resume their original positions as active priests.</fn> but were then displaced by the Levites.<fn>For elaboration, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</fn>  Netziv and Hoil Moshe, in contrast, claim that the Israelites at large were bothered by the monopoly of the tribe of Levi.</li> | ||
</ul></point> | </ul></point> |
Version as of 06:49, 28 June 2019
Korach's Rebellion
Exegetical Approaches
Overview
Despite the infamy of Korach's rebellion, there is much dispute among commentators as to how to interpret the rebels' protests. The difference of opinion stems from several unknowns in the text, including the historical backdrop of the rebellion, the identity of the bulk of the dissidents, and the relationship between them.
A first approach, taken by R"Y Bekhor Shor and others, assumes that all of the rebels shared a single grievance over the selection of Aharon's family as priests, and that their dispute with Moshe was only in so far as they accused him of nepotism in choosing his brother. Thus, the rebels might have been comprised primarily of Levites who resented the need to "serve" the priests.
Ramban, in contrast, maintains that the rebellion had a dual focus, with Korach and his followers protesting the priesthood of Aharon, while Datan and Aviram challenged Moshe's leadership and highlighted his failure to bring them to the Promised Land. He places the story immediately after the Sin of the Spies, suggesting that the decree that they would perish in the Wilderness is what prompted the revolt.
Ibn Ezra adds a third component to the revolt, suggesting that the rebels questioned not only the choice of Aharon and authority of Moshe, but also the selection of the tribe of Levi as a whole. He reads the story on the backdrop of the replacing of the firstborns with the Levites, suggesting that this newly disenfranchised class comprised the majority of rebels, protesting their loss of status.
Against Aharon
The whole rebellion revolved around one central issue, the choice of Aharon and his family as priests.
- 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
- 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, Datan and Aviram refused, claiming that they did not need a test to prove who was in the right.
- 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 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.
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 took issue with Moshe's leadership, while yet others challenged the choice of the Levites.
- Challenging Aharon and the priesthood – Most of these sources assume that Korach was envious of and coveted Aharon's position. Ibn Ezra adds that the Levites as a whole may have resented needing to serve the priests. According to Netziv and Hoil Moshe, in contrast, it was the lay Israelites who wished to be priests.33
- 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. In contrast, according to Ibn Ezra and Abarbanel, they34 were upset about their tribe losing its firstborn status to Yosef with regard to a double portion of inheritance and to Yehuda with regard to leadership.35
- Protesting the selection of the Levites – Ibn Ezra, Ramban, Chizkuni, and Abarbanel view this complaint as emanating mainly from the firstborns36 who had originally played a role in the cultic service37 but were then displaced by the Levites.38 Netziv and Hoil Moshe, in contrast, claim that the Israelites at large were bothered by the monopoly of the tribe of Levi.
- 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 all of the tribes, who questioned the monopoly on sacrificial service held by both the priests and the 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.45 Netziv even presents them as holy men, with noble and sincere, though misguided, motives.46
- Ibn Ezra posits that Datan and Aviram had offered a sacrifice at some point prior to our story, and Moshe prays that it not be accepted by Hashem.
- Hoil Moshe, in contrast, suggests that the phrase is a "תיקון סופרים" and should be read as if it said: "לא אפן אל מנחתם". If so, Moshe's words are not a prayer that the rebels' sacrifices not be accepted, but rather a claim of Moshe's own innocence, paralleling the second half of this verse, "לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי".
- 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 rebels 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.58 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 for this aspect.