(א) וַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן׃ (ב) וַיָּקֻ֙מוּ֙ לִפְנֵ֣י מֹשֶׁ֔ה וַאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם׃ (ג) וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְהוָ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֽה׃ (ד) וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו׃ (ה) וַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶֽל־כָּל־עֲדָתוֹ֮ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו׃ (ו) זֹ֖את עֲשׂ֑וּ קְחוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכָל־עֲדָתֽוֹ׃ (ז) וּתְנ֣וּ בָהֵ֣ן ׀ אֵ֡שׁ וְשִׂימוּ֩ עֲלֵיהֶ֨ן קְטֹ֜רֶת לִפְנֵ֤י יְהוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהוָ֖ה ה֣וּא הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי׃ (ח) וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי׃ (ט) הַמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהוָ֔ה וְלַעֲמֹ֛ד לִפְנֵ֥י הָעֵדָ֖ה לְשָׁרְתָֽם׃ (י) וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃
(1) Now Korah, son of Izhar son of Kohath son of Levi, betook himself, along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben— (2) to rise up against Moses, together with two hundred and fifty Israelites, chieftains of the community, chosen in the assembly, men of repute. (3) They combined against Moses and Aaron and said to them, “You have gone too far! For all the community are holy, all of them, and the LORD is in their midst. Why then do you raise yourselves above the LORD’s congregation?” (4) When Moses heard this, he fell on his face. (5) Then he spoke to Korah and all his company, saying, “Come morning, the LORD will make known who is His and who is holy, and will grant him access to Himself; He will grant access to the one He has chosen. (6) Do this: You, Korah and all your band, take fire pans, (7) and tomorrow put fire in them and lay incense on them before the LORD. Then the man whom the LORD chooses, he shall be the holy one. You have gone too far, sons of Levi!” (8) Moses said further to Korah, “Hear me, sons of Levi. (9) Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access to Him, to perform the duties of the LORD’s Tabernacle and to minister to the community and serve them? (10) Now that He has advanced you and all your fellow Levites with you, do you seek the priesthood too?
Moshe never responds to Korah on Korah’s own terms. Korah wants Moshe to justify a claim that Moshe is better, but Moshe will not. Moshe’s concern is to demonstrate that he is intrinsically worthy. He devises a test to legitimate Aharon’s right to be the Kohen Gadol, by having all of the pretenders to the priesthood offer incense alongside Aharon. When God chooses Aharon in this test, the choice of Aharon will be vindicated. (Dena Weiss)
the Jerusalem Talmud read the commandment to wear tzitzit in Numbers 15:37–40 together with the story of Korah's rebellion that follows immediately after in Numbers 16:1–3. The Jerusalem Talmud told that after hearing the law of tassels, Korah made some garments that were completely dyed blue, went to Moses, and asked Moses whether a garment that was already completely blue nonetheless had to have a blue corner tassel. When Moses answered that it did, Korah said that the Torah was not of Divine origin, Moses was not a prophet, and Aaron was not a high priest. (JT Sanhedrin 10:1)
What was Korach’s sin? Our Sages answered this question in a number of different ways. Some say that he mocked certain commandments (Midrash Tehillim 1:15, p.14) Others say that he discovered one of the three treasures hidden by Joseph in Egypt (Pesahim 119a) “and due to his great wealth he became haughty” which led to his downfall (Rashi ibid.).
However, it seems more likely that Korach’s main transgression was the pursuit of kavod/honor, and so our Sages explained in Midrash Tanhuma (par.1): Elizaphan ben Uziel was appointed as Chieftain of the Kehatite families (Numbers 3:30). “Said Korach: my father was one of four sons; as it is written:(Exodus 6:18): ‘And the sons of Kehat: Amram and Yizhar, Hevron and Uziel’. Amram the firstborn – Aaron and his sons received the Priesthood and Moses his brother the Kingship. Who is worthy to become Chieftain – is it not the second son? And I, the son of Yizhar, was worthy to be Chieftain of my family, and he made the son of Uziel Chieftain!…Therefore, I will disagree [with Moses] and nullify everything done by him! This was the reason for the disagreement.” (David Golinkin)
However, it seems more likely that Korach’s main transgression was the pursuit of kavod/honor, and so our Sages explained in Midrash Tanhuma (par.1): Elizaphan ben Uziel was appointed as Chieftain of the Kehatite families (Numbers 3:30). “Said Korach: my father was one of four sons; as it is written:(Exodus 6:18): ‘And the sons of Kehat: Amram and Yizhar, Hevron and Uziel’. Amram the firstborn – Aaron and his sons received the Priesthood and Moses his brother the Kingship. Who is worthy to become Chieftain – is it not the second son? And I, the son of Yizhar, was worthy to be Chieftain of my family, and he made the son of Uziel Chieftain!…Therefore, I will disagree [with Moses] and nullify everything done by him! This was the reason for the disagreement.” (David Golinkin)
(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
(טו) וַיִּ֤חַר לְמֹשֶׁה֙ מְאֹ֔ד וַיֹּ֙אמֶר֙ אֶל־יְהוָ֔ה אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמ֨וֹר אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם׃ (טז) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־קֹ֔רַח אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הֱי֖וּ לִפְנֵ֣י יְהוָ֑ה אַתָּ֥ה וָהֵ֛ם וְאַהֲרֹ֖ן מָחָֽר׃
(15) Moses was much aggrieved and he said to the LORD, “Pay no regard to their oblation. I have not taken the ass of any one of them, nor have I wronged any one of them.” (16) And Moses said to Korah, “Tomorrow, you and all your company appear before the LORD, you and they and Aaron.
Why does Moses have to say this to God? Does he think God WILL pay attention to Korach? Does he think Korach might have a case? Moses prayer reads as being both irritable and defensive. Does God reply?
Why the defence "I haven't taken anyone's donkey"? This is a battle about authority and leadership - the insertion of the donkey into the text seems curious.....
Korah’s rebellion was so deadly and so tragic because he and his allies met with resistance. When Korah confronted Moshe, Moshe could have ignored him. Korah’s claim that Moshe and Aharon had elected themselves was false and Moshe did not need to take it seriously. In fact, Aharon himself is silent throughout the episode, apparently unconcerned by Korah’s baseless claims. However, Moshe responds directly and repeatedly and in a way that escalates the level of confrontation. Had Moshe not engaged with Korah and his men, perhaps they would have disappeared of their own accord. So why does Moshe respond to them at all? Why doesn’t he walk away? By understanding the nature of this confrontation and the response more clearly we also gain insight into the dynamics of cruel and harmful speech, lashon hara, which we will learn does not only take place behind a person’s back, but also to their face.
Although he does engage, Moshe’s first response to Korah is characterized by openness. Moshe does not agree that Korah’s claim has merit, but he does feel that it is a challenge worthy of acknowledging and one that requires a response:
עדת קרח אין להם חלק לעולם הבא שנאמר (במדבר טז, לג) ותכס עליהם הארץ בעולם הזה ויאבדו מתוך הקהל לעולם הבא דברי ר"ע רבי אליעזר אומר עליהם אמר הכתוב (שמואל א ב, ו) ה' ממית ומחיה מוריד שאול ויעל: ת"ר עדת קרח אין להם חלק לעולם הבא שנאמר ותכס עליהם הארץ בעולם הזה ויאבדו מתוך הקהל לעולם הבא דברי רבי עקיבא רבי יהודה בן בתירא אומר הרי הן כאבידה המתבקשת שנאמר (תהלים קיט, קעו) תעיתי כשה אובד בקש עבדך כי מצותיך לא שכחתי: ויקח [קרח] אמר ריש לקיש שלקח מקח רע לעצמו קרח שנעשה קרחה בישראל בן יצהר בן שהרתיח עליו את כל העולם כצהרים בן קהת בן שהקהה שיני מולידיו בן לוי בן שנעשה לויה בגיהנם
The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About the assembly of Korah, the verse states: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come. The Sages taught in a baraita (Tosefta 13:9): The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says: Although it says that they perished, they are like a lost item that is sought, ultimately found, and rehabilitated, as it is stated: “I have gone astray like a lost sheep; seek out your servant, for I do not forget your mitzvot” (Psalms 119:176). Apropos Korah, the Gemara proceeds to interpret the verses written concerning him. “And Korah, son of Izhar, son of Kohath, son of Levi, took [vayikkaḥ]” (Numbers 16:1), Reish Lakish says: He purchased [lakaḥ] a bad acquisition for himself, as through his actions he drove himself from the world. “Korah” alludes to the fact that because of him a void [korḥa] was created in the children of Israel. “Son of Izhar,” is referring to a son who incited the wrath of the entire world upon him like the heat of the afternoon [tzohorayim]. “Son of Kohath,” is referring to a son who blunted [hik’ha] the teeth of his parents, i.e., he shamed them with his conduct. “Son of Levi,” is referring to a son who became an escort [levaya] in Gehenna.
אמר רב און בן פלת אשתו הצילתו אמרה ליה מאי נפקא לך מינה אי מר רבה אנת תלמידא ואי מר רבה אנת תלמידא אמר לה מאי אעביד הואי בעצה ואשתבעי לי בהדייהו אמרה ליה ידענא דכולה כנישתא קדישתא נינהו דכתיב (במדבר טז, ג) כי כל העדה כולם קדושים אמרה ליה תוב דאנא מצילנא לך אשקיתיה חמרא וארויתיה ואגניתיה גואי אותבה על בבא
Rav says: On, son of Peleth, did not repent on his own; rather, his wife saved him. She said to him: What is the difference to you? If this Master, Moses, is the great one, you are the student. And if this Master, Korah, is the great one, you are the student. Why are you involving yourself in this matter? On said to her: What shall I do? I was one of those who took counsel and I took an oath with them that I would be with them. She said to him: I know that the entire assembly is holy, as it is written: “For all the assembly is holy” (Numbers 16:3), and they observe the restrictions of modesty. She said to him: Sit, for I will save you. She gave him wine to drink and caused him to become drunk and laid him on a bed inside their tent. She sat at the entrance of the tent
וסתרתה למזיה כל דאתא חזיה הדר אדהכי והכי אבלעו להו איתתיה דקרח אמרה ליה חזי מאי קעביד משה איהו הוה מלכא לאחוה שוויה כהנא רבא לבני אחוהי שוינהו סגני דכהנא אי אתיא תרומה אמר תיהוי לכהן אי אתו מעשר דשקילתו אתון אמר הבו חד מי' לכהן ועוד דגייז ליה למזייכו ומיטלל לכו כי כופתא עינא יהב במזייכו אמר לה הא איהו נמי קא עביד אמרה ליה כיון דכולהו רבותא דידיה אמר איהו נמי (שופטים טז, ל) תמות נפשי עם פלשתים ועוד דקאמר לכו עבדיתו תכלתא אי ס"ד תכלתא חשיבא [מצוה] אפיק גלימי דתכלתא וכסינהו לכולהו מתיבתך היינו דכתיב (משלי יד, א) חכמות נשים בנתה ביתה זו אשתו של און בן פלת ואולת בידה תהרסנה זו אשתו של קרח
and exposed her hair as though she were bathing. Anyone who came and saw her stepped back. In the meantime the assembly of Korah was swallowed into the ground, and On, son of Peleth, was spared. Korah’s wife said to him: See what Moses is doing. He is the king, he appointed his brother High Priest, and he appointed his brother’s sons deputy priests. If teruma comes, he says: Let it be for the priest; if the first tithe comes, which you as Levites take, he says: Give one tenth to the priest. And furthermore, he shears your hair and waves you as if you are as insignificant as excrement (see Numbers 8:5–11), as though he set his sights on your hair and wishes you to be shaven and unsightly. Korah said to her: But didn’t he also do so; he shaved his hair like the rest of the Levites? She said to him: Since it is all done for his own prominence, he also said metaphorically: “Let me die with the Philistines” (Judges 16:30); he was willing to humiliate himself in order to humiliate you. She said to him: And furthermore, with regard to that which he said to you, to prepare sky-blue dye for your ritual fringes, one could respond to him: If it enters your mind, Moses, that using sky-blue dye is considered a mitzva, take out robes that are made entirely of material colored with sky-blue dye, and dress all the students of your academy in sky-blue robes without ritual fringes; why could one not fulfill the mitzva in that manner? Clearly, Moses is fabricating all this. This is the meaning of that which is written: “The wisdom of women builds her house” (Proverbs 14:1); this is referring to the wife of On, son of Peleth. And: “Folly plucks it down with her hands” (Proverbs 14:1); this is referring to the wife of Korah.
(כו) וַיְדַבֵּ֨ר אֶל־הָעֵדָ֜ה לֵאמֹ֗ר ס֣וּרוּ נָ֡א מֵעַל֩ אָהֳלֵ֨י הָאֲנָשִׁ֤ים הָֽרְשָׁעִים֙ הָאֵ֔לֶּה וְאַֽל־תִּגְּע֖וּ בְּכָל־אֲשֶׁ֣ר לָהֶ֑ם פֶּן־תִּסָּפ֖וּ בְּכָל־חַטֹּאתָֽם׃ (כז) וַיֵּעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רֶח דָּתָ֥ן וַאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַאֲבִירָ֜ם יָצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אָֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם׃ (כח) וַיֹּאמֶר֮ מֹשֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהוָ֣ה שְׁלָחַ֔נִי לַעֲשׂ֕וֹת אֵ֥ת כָּל־הַֽמַּעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי׃ (כט) אִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהוָ֖ה שְׁלָחָֽנִי׃ (ל) וְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהוָ֗ה וּפָצְתָ֨ה הָאֲדָמָ֤ה אֶת־פִּ֙יהָ֙ וּבָלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהוָֽה׃ (לא) וַיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם׃
(26) He addressed the community, saying, “Move away from the tents of these wicked men and touch nothing that belongs to them, lest you be wiped out for all their sins.” (27) So they withdrew from about the abodes of Korah, Dathan, and Abiram. Now Dathan and Abiram had come out and they stood at the entrance of their tents, with their wives, their children, and their little ones. (28) And Moses said, “By this you shall know that it was the LORD who sent me to do all these things; that they are not of my own devising: (29) if these men die as all men do, if their lot be the common fate of all mankind, it was not the LORD who sent me. (30) But if the LORD brings about something unheard-of, so that the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, you shall know that these men have spurned the LORD.” (31) Scarcely had he finished speaking all these words when the ground under them burst asunder,
(ו) עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:
(6) Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.
It seems that two different rebellions took place, and that the stories got stitched together when the Torah was formally redacted into one document.
The first rebellion is led by members of the tribe of Reuben along with Korach. Reuben was the eldest of Jacob’s sons so this faction are angry that they – descendants of the firstborn tribe – are not the leaders of the Jewish people. This rebellion is led by Korach, the Reubenite brothers Datan and Aviram, and another Reubenite named On ben Pelet.
The second rebellion is a challenge to the authority and power of the priests whose leader is Aaron. Even the Levites who hold power are angry – for within their already-privileged ranks, the family of Aaron enjoy yet higher status. This is an indirect attack on Moses, who gave his own brother the priesthood.
The first challengers to Moses’ authority are swallowed up by the Earth.
The second challengers to Aaron’s and the priests authority participate in a firepan showdown that results in the death of 250 people. (Zahavit Shalev)
The first rebellion is led by members of the tribe of Reuben along with Korach. Reuben was the eldest of Jacob’s sons so this faction are angry that they – descendants of the firstborn tribe – are not the leaders of the Jewish people. This rebellion is led by Korach, the Reubenite brothers Datan and Aviram, and another Reubenite named On ben Pelet.
The second rebellion is a challenge to the authority and power of the priests whose leader is Aaron. Even the Levites who hold power are angry – for within their already-privileged ranks, the family of Aaron enjoy yet higher status. This is an indirect attack on Moses, who gave his own brother the priesthood.
The first challengers to Moses’ authority are swallowed up by the Earth.
The second challengers to Aaron’s and the priests authority participate in a firepan showdown that results in the death of 250 people. (Zahavit Shalev)
Korach, the cousin of Moses and Aaron, famously rebelled against their leadership. Along with 250 men, he challenged Moses saying:
רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְהוָֹ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֹֽה:
“Rav Lachem – you have taken on too much for yourselves, because all the community, ALL of them, are holy, and God is amongst them. So why do you raise yourself above the community of God?”
He has a point. Moses and Aaron have indeed taken on a lot for themselves; between them they hold the political, legal, military and the religious leadership. So while the men who joined the complaint of Korach are described as נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם
“princes of the community, the elect of the assembly, men of renown” It is clear that they do not have anything like the power that they would like.
Moses seems to understand that their complaint has legitimacy. He falls on his face – and while no conversation with God is explicitly recorded, given his response in the following verse it seems that he must have been asking God how he should answer.
The problem is real. For Korach has spoken the truth – the whole community are holy – everyone is of equal value, and each has an equal right. So why are Moses and Aaron the unelected leadership over them?
At first sight it is hard to disagree with Korach and his men. All the people are holy, everyone has equal rights, and yet the leadership and the power is concentrated within one small group. Something is clearly wrong. And yet God is not on the side of the rebels. Indeed the rebels will ultimately be swallowed alive when the earth opens and closes over them. The punishment of this descent is in direct contrast to their aspiration to rise to the very top of the society. It alludes to the selfish motivation of the challengers – they are not asserting the equal rights of everyone in the community even if at first it appears that they are doing so, but they are using the language of equality to stage a coup only in order to achieve the leadership for themselves. The punishment will fit the crime – descent rather than ascent, separation rather than community.
The clues are there if you look. The very first sentence begins with a verb that has no object – And Korach took. וַיִּקַּ֣ח קֹ֔רַח
Korach is someone who takes for himself. He is not interested in the holiness nor the rights of the rest of the people except insofar as espousing them can help is own case. His is not a desire to do anything except achieve power. For Korach equal holiness does not lead to equality in the society, it is simply a pawn in an argument that will lead to him increasing his own power.
We can take a number of lessons from Korach. One is that speaking the language of equality is powerful, but the motivation behind the language matters. Sometimes the work we do for others is actually mainly helping ourselves, making ourselves feel useful or even superior because of the time and energy we put into this cause. Many an idea to improve the lot of others has become mired in the internal politics and jostling for place in the organisation.
Another is how we challenge established structures and speak truth to power. Words create and words destroy. We have to be continually mindful of just how we are challenging, and not to slide into a different place. How we challenge really matters.
And thirdly we must be aware of the privilege and entitlement with which we live. It is no accident that Korach and his men were leaders in the community, men of renown – they were the privileged and entitled who wanted more, who did not even notice how much they already had.
Korach spoke the truth but he didn’t care about it. He defended the holiness/rights of the whole community but only in order to take power for himself. And while Moses understood the truth of his words, he also came to understand the danger of his motivation, and the travesty of using those words in order not to fulfil them for others but to take power for himself.
We are living in a world where the Korachs are in the ascendant. The political rhetoric is all about destroying the elites and fighting for the little people, the ordinary people who have been left behind while the gap between rich and poor has grown exponentially. And yet rhetoric is all it is, as we see a new leadership consolidate its power, mouthing about taking back control for the masses while doing exactly the opposite. The story of Korach reminds us to look behind the language, to ascertain the motivation, to check the privilege and to notice the reality. As ever with bible, human nature does not change and we can see ourselves in the stories of our forbears.
Rabbi Sylvia Rothschild
November 2016 for Rene Cassin parashat hashavua 2017
רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְהוָֹ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֹֽה:
“Rav Lachem – you have taken on too much for yourselves, because all the community, ALL of them, are holy, and God is amongst them. So why do you raise yourself above the community of God?”
He has a point. Moses and Aaron have indeed taken on a lot for themselves; between them they hold the political, legal, military and the religious leadership. So while the men who joined the complaint of Korach are described as נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם
“princes of the community, the elect of the assembly, men of renown” It is clear that they do not have anything like the power that they would like.
Moses seems to understand that their complaint has legitimacy. He falls on his face – and while no conversation with God is explicitly recorded, given his response in the following verse it seems that he must have been asking God how he should answer.
The problem is real. For Korach has spoken the truth – the whole community are holy – everyone is of equal value, and each has an equal right. So why are Moses and Aaron the unelected leadership over them?
At first sight it is hard to disagree with Korach and his men. All the people are holy, everyone has equal rights, and yet the leadership and the power is concentrated within one small group. Something is clearly wrong. And yet God is not on the side of the rebels. Indeed the rebels will ultimately be swallowed alive when the earth opens and closes over them. The punishment of this descent is in direct contrast to their aspiration to rise to the very top of the society. It alludes to the selfish motivation of the challengers – they are not asserting the equal rights of everyone in the community even if at first it appears that they are doing so, but they are using the language of equality to stage a coup only in order to achieve the leadership for themselves. The punishment will fit the crime – descent rather than ascent, separation rather than community.
The clues are there if you look. The very first sentence begins with a verb that has no object – And Korach took. וַיִּקַּ֣ח קֹ֔רַח
Korach is someone who takes for himself. He is not interested in the holiness nor the rights of the rest of the people except insofar as espousing them can help is own case. His is not a desire to do anything except achieve power. For Korach equal holiness does not lead to equality in the society, it is simply a pawn in an argument that will lead to him increasing his own power.
We can take a number of lessons from Korach. One is that speaking the language of equality is powerful, but the motivation behind the language matters. Sometimes the work we do for others is actually mainly helping ourselves, making ourselves feel useful or even superior because of the time and energy we put into this cause. Many an idea to improve the lot of others has become mired in the internal politics and jostling for place in the organisation.
Another is how we challenge established structures and speak truth to power. Words create and words destroy. We have to be continually mindful of just how we are challenging, and not to slide into a different place. How we challenge really matters.
And thirdly we must be aware of the privilege and entitlement with which we live. It is no accident that Korach and his men were leaders in the community, men of renown – they were the privileged and entitled who wanted more, who did not even notice how much they already had.
Korach spoke the truth but he didn’t care about it. He defended the holiness/rights of the whole community but only in order to take power for himself. And while Moses understood the truth of his words, he also came to understand the danger of his motivation, and the travesty of using those words in order not to fulfil them for others but to take power for himself.
We are living in a world where the Korachs are in the ascendant. The political rhetoric is all about destroying the elites and fighting for the little people, the ordinary people who have been left behind while the gap between rich and poor has grown exponentially. And yet rhetoric is all it is, as we see a new leadership consolidate its power, mouthing about taking back control for the masses while doing exactly the opposite. The story of Korach reminds us to look behind the language, to ascertain the motivation, to check the privilege and to notice the reality. As ever with bible, human nature does not change and we can see ourselves in the stories of our forbears.
Rabbi Sylvia Rothschild
November 2016 for Rene Cassin parashat hashavua 2017