Bamidbar
Book 4: Numbers
KORACH - RASHI COMMENTARY
Chapter 16 - Rashi
Verse 1: Korach took.
This chapter is beautifully expounded
by Midrash R' Tanchuma.1
Korach took.
He took himself to a different side,2
to be disassociated from the community
and to cast aspersion on the kehunah.3
This is why Onkelos translates {Hebrew Ref} ,
he separated himself from the rest of the community
in order to maintain the dispute.
Similarly, "why does your heart take you?"4---
(i.e.,) it takes you
to separate you from other people.5
Another interpretation [of] "Korach took":
He won over the heads of the Sanhedrin among them,
with flattering words,6
as it is said, "take Aharon,"7 "take words with you."
8
The son of Yitzhar, the son of Kehos,
the son of Levi.
But Scripture does not mention, "the son of Yaakov,"9
since he [Yaakov] implored [G-d] for compassion
on himself
that his name be omitted from their dispute, as it is said,
"let my honor not be identified with their assembly."10
11
Where is his (Yaakov's) name mentioned with Korach?
At the genealogical identification [of the Levites]12
at the platform,13 in Divrei Hayamim, as it is said,
"the son of Evyasaf, the son of Korach,
the son of Yitzhar,
the son of Kehos, the son of Levi, the son of Yisroel."14
15
And Dasan and Aviram.
Because the tribe of Reuven
made their camp at the south,
neighboring Kehos and his sons,
who camped at the south,
they joined Korach in his dispute.16
"Woe to the wicked, woe to his neighbor"!17
Why did Korach see fit to dispute Moshe?
He envied Elitzafan the son of Uziel for his leadership.
Moshe appointed him leader over the sons of Kehos,
by the word of G-d.
Korach said, 'Father had four brothers, as it is said:
"The sons of Kehos, etc."18 Amram was the firstborn.
His two sons assumed great distinction---
one (Moshe) is the monarch,
the other (Aharon) the Kohein Gadol.
Who should appropriately assume the second [position],
if not I, the son of Yitzhar, second to Amram?
Yet he appointed, as leader,
the son of the youngest of all of his (Amram's) brothers.
I will oppose him, and
nullify everything he said.'19
What did he do? He rose up and gathered
two hundred fifty heads of Sanhedrin,
mostly from the neighboring tribe of Reuven---20
they were Elitzur the son of Shdeiur,
and his companions, and the like, as it is said,
"leaders of the congregation,
who were called to meetings,"
and it says above,
"those called from the congregation
(leaders of their ancestral tribes)."21
He clothed them in garments
made completely of techeiles.22
They came and stood before Moshe and said to him:
"Does a garment made completely of techeiles
require23 tzitzis, or not?'
He said to them: "It is required."
They began scoffing at him.
"How is it possible
that a garment made of other material
is absolved by a single thread of techeiles,
yet one made completely of techeiles
cannot absolve itself?"24
The sons of Reuvein.
Dasan and Aviram, and On the son of Peles.25
Verse 3: You have [taken] too much for yourselves.
You have taken much more
distinction for yourselves [than is appropriate].
Are all holy.
They all heard the Word, at Sinai,26
from the mouth of the Almighty.27
Why do you raise yourselves.
If you took the monarchy,28
you should not have chosen
the kehunah for your brother.29
You were not alone in hearing,
at Sinai, "I am G-d your G-d"---
the entire community heard.30
Verse 4: He fell upon his face.
Because of the dispute,31
as this was, already, their fourth32 despicable act.33
They sinned with the golden calf---
"Moshe implored ... "34
With the complainers---"Moshe prayed ..."35
With the spies---"Moshe said to G-d,
If Egypt should hear..."36
At Korach's dispute, his hands were weakened.
This is compared to a prince who acted despicably
against his father.
His intimate friend placated him
the first, second, and third times,
but at the fourth despicable act,
the friend's hands were weakened. He said:
"How long can I impose upon the king?
Perhaps he will no longer receive me."37
Verse 5: [In the] morning, [Ad-noy] will make known.
This is a time when we are intoxicated,38
and it would be improper [for us]
to appear in His Presence.
His intention was to delay,39
so that they might repent.40
[In the] morning, Ad-noy will make known
who is [qualified to be] His.
For the Levite services.41
And who is holy.
For the kehunah.42
He will bring them close to Him.43
Targum [Onkelos] demonstrates this:
"He will bring into His presence."
"He will bring into His service."
According to the Midrashic interpretation of "morning":
Moshe said to them,
'G-d marked His universe with boundaries.
Can you possibly transform morning into evening?
that is how possible it is for you
to nullify this, as it is said,
"it became evening and it became morning,
and He separated"44
Similarly,
"Aharon was separated to be consecrated etc."45
Verse 6: Do this: Take, for yourselves, fire pans.
Why did he see fit to tell them this?46
He said to them,
"the gentile way is to have a variety of rituals,
with many priests,
[not all] gathered in one Temple.
We have only one G-d, one Ark,
one Torah, one Altar, and one Kohein Gadol.
Yet you---two hundred and fifty men---
seek the kehunah Gedolah!
I, too, will acquiesce.
Here you have the most precious service,
the incense, more precious than all the sacrifices.
But a deadly poison is placed in it,
which consumed Nadav and Avihu."47
He, therefore, warned them,
"The man who will be chosen by Ad-noy,
he is the holy one."
He was already holy.
Do we not know that the chosen one is holy?
Rather, Moshe said to them, "I tell you this
so that you will not be found guilty.
The chosen one will survive,
but all of you will be lost."48
Fire pans.
Utensils for stoking coals, with a handle.
Verse 7: You have taken [too] much upon yourselves,
sons of Levi.
[I told you many things
which are acceptable to the heart (i.e., reasonable).
Another interpretation:]
What I have said to you is a matter of great significance.
Were they not fools, for he warned them,
and yet they undertook to bring the offering?
They sinned with their souls,49 as it is said,
"the firepans of these sinners with their souls."50
But Korach who was astute,
why did he see fit to engage in this foolishness?51
His vision deceived him.
He saw a great dynasty descending from him---
Shmuel, who was equal to Moshe and Aharon.52
He said, "for his sake, I will be spared."
And twenty four watches53
arising from his descendants,
all prophesying by Divine inspiration,
as it is said,
"all of these were the sons of Heiman."54
He said, "is it possible that all this greatness
is destined to arise from me, and I shall remain silent"?
This is why he participated,
for, he had heard from Moshe's mouth,
that they would all be lost, but one would be spared:
"The one whom G-d will choose, he is holy."55
He mistakenly attributed this to himself,
but his vision was flawed, as his sons repented.
But Moshe saw.56
Too much upon yourselves
You have undertaken an immense task for yourselves57
to dispute the Holy One, Blessed is He.
Verse 8: Moshe said to Korach,
"Please listen, sons of Levi."
He began speaking gently to him,
but when he saw
that he was stiff necked, he said,
"before the other tribes join and are lost with him,
I had better speak with all of them, too."58
He began exhorting them,
"please listen, sons of Levi."59
Verse 9: And to stand before the congregation.
To sing on the platform.
Verse 10: He brought you near.
To the service60 from which he distanced
the rest of the community of Yisroel.61
Verse 11: Therefore,
Because of this,62 you, and your entire congregation
who are gathered with you, have assembled63
against G-d,
for I have acted as His representative
in awarding the kehunah to Aharon.
This quarrel is not with us.64
Verse 12: Moshe sent, etc.
From here [we derive]
that one should not maintain a dispute,65
for Moshe sought them out
in order to come to terms with them
through a peaceful dialogue.66
We will not go up.
Their own words67 caused them to stumble---
they will have nothing but a downfall.
Verse 14: And [not] given us.
The statement relates to {Hebrew Ref} ("not"), mentioned
above,
as if to say, "you have not brought us,
and you have not given us an inheritance
of fields and vineyards.
You told us,68 'I will bring you up
out of the suffering of Egypt
to a good land ... [flowing with milk and honey].'
You brought us out of there,
but not to a land flowing with milk and honey69
did you bring us.
Rather, you decreed, against us,
that we die in the wilderness,
as you said to us,
'Your corpses will fall in this wilderness'."70
If you put those people's eyes out, etc.
Even if you send agents to put our eyes out71
unless we go up to you, we will not go up.72
Those people.
Like a man who attributes his own curse
to someone else.73
Verse 15: Moshe was extremely distressed.
And Moshe was very grieved.74
Do not turn to their offering.
According to the plain interpretation,
[through] the incense
which they will offer before you tomorrow,75
do not turn to them.
According to the Midrash,76 he said,
"I know that they have a portion
in the continual communal sacrifices.77
Let their portion not be received by you favorably.
Let the fire allow it to remain without consuming it."78
Not a donkey
did I sequester from any one of them.
I did not take a donkey from any one of them.79
Even when I went from Midyan to Egypt
and set my wife and sons on a donkey,80
when I could have justifiably
taken that donkey from them,81
I took only of my own.82
Onkelos translates {Hebrew Ref} , "sequestered."
In Aramaic, the king's service is called {Hebrew Ref} .
Verse 16: And they.
Your congregation.83
Verse 17: And you will offer before Ad-noy
each man his firepan.
The two hundred fifty men among you.84
Verse 19: Korach congregated against them.
With mockery.85 All that night he went to the tribes
and enticed them.86---
"Do you think I am indignant for my sake alone?
I am indignant only for the sake of all of you!
They came and took all the great offices,
the monarchy for himself,
and the kehunah for his brother...,"
until they were all convinced.87
Verse 19: The glory of Ad-noy appeared.
He came in the pillar of cloud.88
Verse 22: Almighty, the G-d of the spirits.
Knower of thoughts.89
Your attributes are not like mortal attributes.
A mortal king,
against whom some of his kingdom acted scurrilously,
does not know who the sinner is.
Therefore, when he is angry, he punishes them all.
But You---to You, all thoughts are revealed,
and You know who the sinner is.90
If one man.
will sin,91 will You
be angry with the entire congregation?
The Holy One, Blessed is He, said:
"You have spoken well. I know, and will make known,
who sinned and who did not sin."92
Verse 24: Depart (lit. go up).
As Targum [Onkelos] renders, ( {Hebrew Ref} ),"depart,"93
from around Korach's dwelling.94
Verse 25: Moshe rose up.
He thought they would treat him with regard,
but they did not.95
Verse 27: Went out and stood.
With a haughty bearing, to revile and blaspheme,96
like "he stood disdainfully for forty days"97
[at the incident] of Golias.
With their wives, children and infants.
Come, see how inexorably destructive disputes are,
for earthly tribunals do not mete out punishment
until two pubic hairs have appeared,98
and the heavenly tribunal until twenty years,99
but here, even nursing infants perished.100 101
Verse 28: To perform all these deeds.
Which I have done by the word of G-d;
conferring the kehunah Gedolah on Aharon,
[appointing] his sons as assistants,102
and Elitzafan as leader of the Kehosites.
Verse 29: Ad-noy has not sent me.
Rather, I did everything independently,
and he (Korach) is justified in opposing me.103
Verse 30: But if Ad-noy will create a new creation.104
To kill them with a death
no one has ever experienced until now.105
What is this creation?106
"The earth will open its mouth and swallow them."107
Then, you will know that they angered G-d,
and I spoke according to the word of the Almighty.108
The Rabbis109 interpret,
'if the mouth of the earth was created
during the six days of creation, fine,
but if not, let G-d it create [now]!'.110
Verse 34: Fled from their uproar.
Because of the sound
of the earth swallowing them up.111
Chapter 17 - Rashi
Verse 2: And the fire.
In the firepans.112
Scatter yonder.
To the ground, from the firepans.113
For, they were sanctified.
The firepans, and may not be used for personal benefit,
since they114 designated them as sacred service utensils.
Verse 3: These sinners with their souls.
They became willful sinners115 with their souls116
by disputing the Holy One, Blessed is He.
Hammered.
Beaten.
Sheets.
Hammered sheets. Tendes, "sheets," in Old French.
To overlay the altar.
The copper altar.117
They shall be for a sign.
A reminder, so that they will say,
"These belonged to the ones
who disputed the kehunah,
and were burned."
Verse 4: And hammered them.
Atendirent, "hammered" in Old French.
Verse 5: So as not to be like Korach.
In order118 not to be like Korach.
As Ad-noy spoke to him, through Moshe.
Like {Hebrew Ref} , "about him." About Aharon,
He spoke to Moshe, [saying]
that he and his sons shall be kohanim.
Therefore,
a stranger should not approach
who is not a descendant of Aharon, etc.
Similarly, every {Hebrew Ref} , {Hebrew Ref} and {Hebrew Ref}
next
to {Hebrew Ref} , "speech,"
is interpreted as {Hebrew Ref} , "about."
According to Midrash, about Korach,119
what is [the meaning of] {Hebrew Ref} ,
[literally "in the hand of Moshe,"]
[why did] Scripture not write "to Moshe"?
This alludes that those who dispute the kehunah
are stricken with tzora'as,
as Moshe was stricken in his hand, as it is said,120
"when he withdrew it,
his hand was stricken with tzora'as---white as snow."
This is why Uziyah121 was stricken with tzora'as.122
Verse 11: And atone for them.
This was the secret, the angel of death conveyed to him123
when he [Moshe] ascended to heaven,
that incense holds back the plague,
as stated in Maseches Shabbos.124
Verse 13: He stood between the dead etc.
He grasped the angel
and held him against his will.125
The angel said to him, "Permit me to perform my duty."
He said to him, "Moshe ordered me to stop you."
He said to him, "I represent G-d,
while you represent Moshe."
He said to him,
"Moshe says nothing of his own volition,
only from the mouth of the Almighty.
If you don't believe me---
why the Holy One, Blessed is He, and Moshe
are at the entrance to the Tent of Meeting.
Come with me and ask."
This is [the meaning of] what is said,
Verse 15: Aharon returned to Moshe.
126
Another interpretation: Why with incense?
Because the Israelites were grumbling,
and vilifying the incense,
saying that it was a deadly poison---
because of it, Nadav and Avihu died, because of it,
two hundred and fifty men were consumed.
The Holy One, Blessed is He, said,127
'You will see that it [incense] halts the plague---
it is sinfulness, that kills.'128
Verse 18: For, [there is] one staff.
Although I divided them into two family groups,129
the kehunah family separately, and the Levite separately,
still, they are a single tribe.
Verse 20: And I will abate.
Like, "the waters abated,"130
"the king's rage abated."131
Verse 21: Among their staffs.
He placed it in the middle,132
so that they would not claim
that, because he placed it near the Divine Presence,
it flowered.133
Verse 23: Blossomed.
Like the plain interpretation.134
Buds.
This refers to the budding of the fruit,
when the blossoms drop.
And bore ripe almonds.
When the fruit was discernible,
it was recognized as almonds,
as in "the child grew and was weaned."135
This term is generally used for fruit of the tree,
as in "its buds will become ripening fruit."136
Why almonds? This is the fruit which
blossoms more quickly than all fruits.
One who callenges the kehunah as well,
will be punished quickly,
as we find with Uzyah,
"the tzora'as emanated from his forehead."137
Targum [Onkelos] renders, "it clustered almonds"---
a sort of almond cluster,
bunched together with each other.
Verse 25: To be preserved as a symbol.
Of remembrance
that I chose Aharon to serve as kohein,138
so that they will never again dispute the kehunah.
So that their complaint will end.
Like {Hebrew Ref} , 'their'139 complaint will
end.
This term is a singular,
feminine verbal noun, like {Hebrew Ref} .140
murmurdiz, "complaint" in Old French.
There is a distinction between {Hebrew Ref} and {Hebrew Ref} .
{Hebrew Ref} , a single complaint.
{Hebrew Ref} , a singular noun,
even when there are many complaints.141
Verse 28: Anyone approaching who comes close, etc.
We cannot take precautions against this.
We are all permitted to enter the courtyard of
the Tent of Meeting.
And anyone who advances further than his fellows,142
and enters into the Tent of Meeting, will die.
Have we been consigned to death?
Perhaps we have been abandoned to die?143
Chapter 18 - Rashi
Verse 1: Ad-noy said to Aharon.
He told Moshe144 to say to Aharon,145
To exhort him
concerning [precautions] for the benefit of the Israelites,
so that they do not enter the Sanctuary.
You, your sons, and your father's house.
The children of Kehos, Amram's father.146
Will bear the sin of the Sanctuary.
I am casting, upon you,
the punishment of the unauthorized persons
who sin by their involvement with the sacred objects
placed in your charge---
the Tent, Ark, Table, and sacred vessels.
You must station yourselves and warn
every unauthorized person who attempts contact.
And you and your sons.
The kohanim.
Will bear the sin of your kehunah.
Since it is not a charge given to the Levites,
you must warn the erring Levites
not to come in contact with you during your service.
Verse 2: Also, your brothers.
The sons of Gershon and the sons of Merori.
They shall join you.
They shall unite with you in also warning
the unauthorized persons not to approach them.147
And serve you.
By guarding the gateways,
and through the appointment, from them,
of custodians and administrators.148 149
Verse 4: A commonor should not approach you.
I admonish you150 about this.151 152
Verse 5: So that there will be no more wrath.
As there already was,153 as it is said,
"for the wrath has surfaced."
Verse 6: Given to you as a gift.
Perhaps for your personal, secular service?
The Torah, therefore, teaches, "for G-d,"
as specified above,154 to attend to the mandate---
custodians and administrators.155
Verse 7: The service as a gift.
I have given it to you156 as a gift.157
Verse 8: Behold, I have given you.
With joy. This term denotes joy,158
as in, "behold, he is going out to meet you,
and when he sees you,
he will rejoice in his heart."159
This is compared to a king who gave
a property to his intimate friend,
but did not write and sign a deed,
or register it with the authorities.
Someone came and claimed the property.
The king said to him:
"Whoever wishes will come and claim against you.
Behold, I will write and sign a deed to you,
and register it with the authorites."
Here, too, because Korach came
and claimed the kehunah from Aharon,
Scripture presents him
with twenty four kehunah gifts,160
with the eternal covenant of salt.161
This is why this chapter was placed here.162
The guarding of my terumah-gifts.
Which you must guard in ritual purity.163
For consecration.
For greatness.164
Verse 9: From the fire.
After the burning of the fire.165
[Of] all their sacrifices.
For example,
the communal shelamim-offerings.166
Their minchah-offerings, their sin-offerings,
and their guilt-offerings.
As the plain meaning indicates.
Which they return to Me.
This refers to the proselyte's stolen property.167
Verse 10: You shall eat it in the supremely holy.
This teaches that the supremely holy offerings168
may be eaten only169 in the Sanctuary courtyard,170
and by the male kohanim.171
Verse 11: Their terumah-gift.
Which was set aside from the thanksgiving-offering,172
the peace-offering,173 and the ram of the nazarite.174
Of all of the wave-offerings.
Since these require waving.175
All those ritually pure.
But not those ritually defiled.176
Another interpretation of "all those ritually pure"---
to include his wife.177
Verse 12: Their terumah-gift.
This refers to the major178 terumah-gift.
Verse 18: Like the breast which is waved
and like the right thigh.
Of the peace-offering,179
which are eaten by the kohanim,
and their wives, children, and servants,
for two days and one night.
The firstborn [animal], also, is eaten
for two days and one night.180
It shall be yours.
R' Akiva came, and expounded:
Scripture adds an additional "being,"181
so that you should not say,
"like the breast and thigh
of the thanksgiving-offering,182
which is only eaten for a day and a night."183
Verse 19: All of the sacred terumah-gifts.
Because this parashah is precious,
it is generalized at the beginning,184
generalized at the end,185
and detailed in between.186
An eternal covenant of salt.
He made a covenant with Aharon
with a robust, enduring object
which invigorates others.187
A covenant of salt.
Like the covenant made with salt,
which never spoils.
Verse 20: And you will not have a share among them.
Even188 in the spoils.189
Verse 23: They.
The Levites will bear the sins of the Israelites,190
since it is incumbent upon them to warn
unauthorized persons against approaching them.
Verse 24: Which they must set aside
to Ad-noy as a terumah-gift.
Scripture calls it "a terumah-gift"191 until
he separates the terumah of the tithe192 from it.193
Verse 27: Your terumah-gift will be considered
the same as grain from the granary.
The terumah of your tithe194 is prohibited to
unauthorized persons and to the ritually unclean,195
and they are liable to the death penalty,196
and to the additional fifth,197
like the major terumah-gift,198 which is called
the first portion of grain from the granary.199
And [wine and oil of] fully ripened fruit
from the cistern.
The terumah-gift of wine and oil
taken from the cisterns.
Fully ripened fruit (lit. full).
The term denotes ripeness. Full produce.
Cistern.
This refers to the pit before the press,
wherein the wine flows.
The word {Hebrew Ref} always denotes an excavation of earth.
Similarly, "the king's cisterns,"200
referring to the sea of Okiyanus, an excavation dug by
the King of the universe.
Verse 28: So must you, too, set aside.
Just as the Israelites set aside
from their granaries and cisterns,201
so must you, too, from your tithe,
since that is your inheritance.202
Verse 29: From all of your gifts you must set aside
all of the terumah-gifts of Ad-noy.
Scripture speaks of major terumah,203
[teaching] that if the Levite pre-empted the kohein
204
at the storage bin,205
and received his tithes
before the kohein took the major terumah
from the storage bin,
the Levite must first set aside one fiftieth of the tithe as
major terumah, and then return
and set aside the terumah of the tithe.206
Verse 30: When you set aside the finest part of it.
After you set aside the terumah of the tithe from it.
It will be considered.
What remains for the Levites [will be considered]
completely secular.
Like the produce of the granary.
To the Israelite.
So that you should not say,
since the Torah calls it "terumah," as it is said,207
"for the Israelites' tithe
which they set aside for G-d as a terumah-gift,"
perhaps it is completely forbidden.208
The Torah therefore teaches,
"It will be considered, for the Levites,
like the produce of the granary."
Just as that209 of the Israelite is secular,
so is that210 of the Levite secular.211
Verse 31: Anywhere.
Even in the cemetery.212 213
Verse 32: You will not bear a sin because of it, etc.
Hence,214 if you do not set aside,
you will bear a sin.215
And you will not die.
Hence, if you profane, you will die.216
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