Unexpected Models of Teshuva in Tanach

ByNechama Price

YCT Yemei Iyun on Bible and Jewish Thought

Source #1

דברים ד׳:כ״ט-ל׳

(כט) וּבִקַּשְׁתֶּ֥ם מִשָּׁ֛ם אֶת־יְהוָ֥ה אֱלֹהֶ֖יךָ וּמָצָ֑אתָ כִּ֣י תִדְרְשֶׁ֔נּוּ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ (ל) בַּצַּ֣ר לְךָ֔ וּמְצָא֕וּךָ כֹּ֖ל הַדְּבָרִ֣ים הָאֵ֑לֶּה בְּאַחֲרִית֙ הַיָּמִ֔ים וְשַׁבְתָּ֙ עַד־יְהוָ֣ה אֱלֹהֶ֔יךָ וְשָׁמַעְתָּ֖ בְּקֹלֽוֹ׃

(לט) וְיָדַעְתָּ֣ הַיּ֗וֹם וַהֲשֵׁבֹתָ֮ אֶל־לְבָבֶךָ֒ כִּ֤י יְהוָה֙ ה֣וּא הָֽאֱלֹהִ֔ים בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּ֑חַת אֵ֖ין עֽוֹד׃

Deuteronomy 4:29-30

(29) But if you search there for the LORD your God, you will find Him, if only you seek Him with all your heart and soul— (30) when you are in distress because all these things have befallen you and, in the end, return to the LORD your God and obey Him.

דברים ל׳:א׳-ג׳

(א) וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַהֲשֵׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ (ב) וְשַׁבְתָּ֞ עַד־יְהוָ֤ה אֱלֹהֶ֙יךָ֙ וְשָׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ (ג) וְשָׁ֨ב יְהוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃

(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ (ס)

Deuteronomy 30:1-3

(1) When all these things befall you—the blessing and the curse that I have set before you—and you take them to heart amidst the various nations to which the LORD your God has banished you, (2) and you return to the LORD your God, and you and your children heed His command with all your heart and soul, just as I enjoin upon you this day, (3) then the LORD your God will restore your fortunes and take you back in love. He will bring you together again from all the peoples where the LORD your God has scattered you.

רמב"ן על דברים ל׳:י״א:א׳

כי המצוה- המצוה הזאת על התשובה הנזכרת כי והשבות אל לבבך (בפסוק א) ושבת עד ה' אלהיך (בפסוק ב)

Ramban on Deuteronomy 30:11:1

The meaning of "because this commandment". Refers to the whole torah. And this is correct because of the whole torah it says (Deuteronomy 8:1) "All the commandment which I [God] command you today". But "this commandment" refers to repentance. Because [the verses] "you will return in your hearts" (Deuteronomy 30:1) and "you will return to the Lord your God" (Deuteronomy 30:2) [prove that] the commandment (to return) that He commanded us to do [is a commandment]. And it was said indirectly to hint at the promise because it will be this way in the future. And the reason to say this is because if your wanderers be in the edges of the heaven and you are in the hands of the nations you will be able to return to God and to do all I [God] command to you today. Because this thing is not too esoteric or distant for you, but rather is very close to you to do it in every time and in every place. And this is the meaning of "in your mouth and in your heart to do it": That they should confess their sins and the sins of their ancestors with their mouths and return in their hearts to God and welcome onto themselves today the torah to do it the generations as it is mentioned (Deuteronomy 30:2) "you and your children with all of your heart" as I have explained there.

Source #2

הושע ו׳:א׳

(א) לְכוּ֙ וְנָשׁ֣וּבָה אֶל־יְהוָ֔ה כִּ֛י ה֥וּא טָרָ֖ף וְיִרְפָּאֵ֑נוּ יַ֖ךְ וְיַחְבְּשֵֽׁנוּ׃

Hosea 6:1

(1) “Come, let us turn back to the LORD: He attacked, and He can heal us; He wounded, and He can bind us up.

הושע י״ד:ב׳-ג׳

(ב) שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יְהוָ֣ה אֱלֹהֶ֑יךָ כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ׃ (ג) קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־יְהוָ֑ה אִמְר֣וּ אֵלָ֗יו כָּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב וּֽנְשַׁלְּמָ֥ה פָרִ֖ים שְׂפָתֵֽינוּ׃

Hosea 14:2-3

(2) Return, O Israel, to the LORD your God, For you have fallen because of your sin. (3) Take words with you And return to the LORD. Say to Him: “Forgive all guilt And accept what is good; Instead of bulls we will pay [The offering of] our lips.

Source #3

משנה תורה, הלכות תשובה א׳:א׳-ג׳

(א) כָּל מִצְוֹת שֶׁבַּתּוֹרָה בֵּין עֲשֵׂה בֵּין לֹא תַּעֲשֶׂה אִם עָבַר אָדָם עַל אַחַת מֵהֶן בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא.

(ג) בַּזְּמַן הַזֶּה שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּם וְאֵין לָנוּ מִזְבַּח כַּפָּרָה אֵין שָׁם אֶלָּא תְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל כָּל הָעֲבֵרוֹת. אֲפִלּוּ רָשָׁע כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בָּאַחֲרוֹנָה אֵין מַזְכִּירִין לוֹ שׁוּם דָּבָר מֵרִשְׁעוֹ...

Mishneh Torah, Repentance 1:1-3

(1) All commandments of the Torah, whether they be mandatory or prohibitive, if a man violates any one of them, either presumptuously or erroneously, when he will repent himself and turn away from his sinful way, he is obliged to confess before God, blessed is He! even as it is said: "When a man or woman shall commit any sin..… Then they shall confess their sin which they have done (Num. 5.6–7), which is a confession of words. Such confession is a mandatory commandment. How is the verbal confession made? The sinner says thus: "I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed profanity against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again." This is the elementary form of confession; but whosoever elaborates in confessing and extends this subject is, indeed, praise-worthy. Likewise all those who bring sin-offerings or trespass-offerings, when they offer their sacrifices, whether for their errors or for their spitefulness, find no atonement in their sacrifices, unless they repent, and deliver themselves of a verbal confession, even as it is said: "He shall confess that he hath sinned in that thing" (Lev. 5.5) So, too, are the guilty upon whom the tribunal pronounced either a sentence of death or of stripes, who find no atonement either in their death or in being lashed unless they do repent and make verbal confession. Even he, who injures his friend or causes him damages in money matters, although he makes restitution of what he owes him, finds no atonement, unless he makes verbal confession and repents by obligating himself never to repeat this again, even as is said: "Any sin that man commits" (Num. 5.6).¹Sifra, Lev. 5; Yoma, 36b; Shebu’ot, 13a; Sanhedrin, 43a; Baba Kama, 92b.C.

(2) The Azazel-goat, because it is atoning for all Israel, the High-Priest confesses over it in the speech of all Israel, even as it is said: "And confess over him all the iniquities of the children of Israel" (Lev. 16.21). The Azazel-goat, moreover, atones for all transgressions mentioned in the Torah, both, minor and major, whether one committed it in spite or whether he committed it in error, whether it was done by him knowingly or unknowingly— for all the Azazel-goat atones, provided the sinner did repent. But if he repenteth not, the Azazel-goat atones not save for his minor sins. And, what are the minor and what are the major sins? The major sins are such as carry the guilt of death or excision, included among which are also vain and false swearing, although they do not carry the guilt of excision; and all other prohibitive or mandatory commandments which do not carry the guilt of excision are the minor.²Shebu’ot, 2a; Ibid. 12b; Yoma, 85b. C.

(3) At this time, when the Temple is not established and, therefore, no altar to atone for us, there is nothing else left for us but repentance. Repentance atones for all sins. Even one who was an evildoer all his life but repented in the end, not a thing of the wickedness is held out against him, even as it is said: "As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness" (Ez. 33.12). Even the Day of Atonement itself atones only for those who did repent, even as it is said: "For on that day shall the priest make an atonement for you" (Lev. 16.30).³Kiddushin, 40b; Keritot, 6b; Yoma, 85b. C. G.

משנה תורה, הלכות תשובה ב׳:א׳

(א) אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ.

Mishneh Torah, Repentance 2:1

(1) What is complete repentance? He who once more had in it in his power to repeat a violation, but separated himself therefrom, and did not do it because of repentance, not out of fear or lack of strength. For example? One who knew a woman sinfully, and after a process of time he met her again privately, and he still loving her as theretofore, and he being in a state of potency, and the meeting is in the same land where the sin was first committed, if he parted without sinning, he has attained complete repentance. Of such Solomon said: "Remember then thy Creator in the days of thy youth" (Ecc. 12.1). Even if he made no reparation save in his old age, at a time when it was already impossible for him to repeat his misdeeds, although it is not the best repentance, it still is of help to him and he is considered a penitent. Moreover, though he continued a life of sin but did repent on his dying day, and did die a penitent, all of his sins are forgiven, even as it is said: "While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain" (Ibid. 12.2), yea, that is the day of death. Deduct herefrom that if he remembered his Creator and did repent ere he died, he was forgiven.¹Ibid. 86b; Kiddushin, 40b; Shabbat, 151a. C.

Source #4

בבא בתרא ט״ז ב:ט״ז

א"ר יוחנן ישמעאל עשה תשובה בחיי אביו שנאמר (בראשית כה, ט) ויקברו אותו יצחק וישמעאל בניו

Bava Batra 16b:16

Ravina asked: But isn’t there Ishmael, about whom gevia and asifa are written, as it is stated: “And these are the years of the life of Yishmael…and he expired and died [vayyigva vayyamot]; and was gathered to his people” (Genesis 25:17)? Meanwhile Rava, who had heard the discussion in his dozed state, fully awoke and said to them: Children [dardekei], this is what Rabbi Yoḥanan says: Ishmael repented in the lifetime of his father, as it is stated: “And Isaac and Ishmael, his sons, buried him” (Genesis 25:9). The fact that Ishmael allowed Isaac to precede him demonstrates that he had repented and accepted his authority.

Source #5

מדרש אגדה, ויקרא ט״ז:ל׳:א׳

ותחלת מי שחזר בתשובה היה ראובן, שנאמר וישב ראובן אל הגור וגו' (בראשית ל"ז כ"ט), אל תקרי וישב אלא שעשה תשובה.

Midrash Aggadah, Leviticus 16:30:1

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בראשית רבה פ״ד:י״ט

(יט) וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר (בראשית לז, כט), וְהֵיכָן הָיָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ

Bereshit Rabbah 84:19

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Source #6

סנהדרין ק״י א

ובני קרח לא מתו תנא משום רבינו אמרו מקום נתבצר להם בגיהנם וישבו עליו ואמרו שירה

Sanhedrin 110a

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. It is written: “And they arose before Moses, with men from the children of Israel, two hundred and fifty princes of the congregation, the elect men of the assembly, men of renown” (Numbers 16:2). These men were the distinctive people of the assembly. “The elect men of the assembly [keri’ei moed]” is referring to those who knew how to intercalate the years and establish the months in order to determine the time for each Festival [moed]. “Men of renown [shem],” is referring to those who had a reputation [shem] throughout the world. With regard to the verse: “And Moses heard and he fell on his face” (Numbers 16:4), the Gemara asks: What report did he hear that elicited that reaction? Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: He heard that they suspected him of adultery with a married woman, as it is stated: “And they were jealous of Moses in the camp” (Psalms 106:16). Rabbi Shmuel bar Yitzḥak says: This teaches that each and every man warned his wife to distance herself from Moses and not enter into seclusion with him, as it is stated: “And Moses would take the tent and pitch it outside the camp” (Exodus 33:7). It was due to this slander that he withdrew from the camp. § With regard to the verse: “And Moses arose and went to Dathan and Abiram” (Numbers 16:25), Reish Lakish says: From here we derive that one may not perpetuate a dispute, as Rav says: Anyone who perpetuates a dispute violates a prohibition, as it is stated: “And he will not be like Korah and his assembly, as the Lord spoke by the hand of Moses to him” (Numbers 17:5). Even the aggrieved party must seek to end the dispute. Dathan and Abiram accused Moses and by right should have initiated the reconciliation. Nevertheless, Moses was not insistent on this; he went to them. Rav Ashi says: One who perpetuates a dispute is fit to be afflicted with leprosy. It is written here: “By the hand of Moses to him,” and it is written there: “And the Lord said furthermore to him: Put now your hand into your bosom. And he put his hand into his bosom; and when he took it out, behold, his hand was leprous, as white as snow” (Exodus 4:6). Based on the verbal analogy based on the term “to him” written in both verses, it is derived that the punishment for perpetuating a dispute is leprosy. Apropos the prohibition of perpetuating a dispute, Rabbi Yosei says: With regard to anyone who disputes the reign of the house of David, it is fitting for a snake to bite him. As it is written here: “And Adonijah slaughtered sheep and cattle and fatlings by the stone of Zoheleth” (I Kings 1:9); and it is written there: “With the poison of crawling things [zoḥalei] of the dust” (Deuteronomy 32:24). Adonijah, who rebelled against his father, King David, was fit to be bitten by a snake. Rav Ḥisda says: Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated with regard to Dathan and Abiram: “When they strove against the Lord” (Numbers 26:9), although their dispute was with Moses. Rabbi Ḥama, son of Rabbi Ḥanina, says: Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated: “These are the waters of Meribah, where the children of Israel quarreled with the Lord” (Numbers 20:13), although their quarrel was with Moses. Rabbi Ḥanina bar Pappa says: Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated: “Your murmurings are not against us, but against the Lord” (Exodus 16:8). Rabbi Abbahu says: Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated: “And the people spoke against God, and against Moses” (Numbers 21:5). The verse likens God and Moses with regard to this matter. § With regard to the verse: “Wealth is kept for the owner to his detriment” (Ecclesiastes 5:12), Reish Lakish says: This is referring to the wealth of Korah, which was of no use to him. The fact that Korah was wealthy is derived from the verse: “And all the substance that was at their feet” (Deuteronomy 11:6), as Rabbi Elazar says: This is referring to a person’s property, which stands him on his feet. And Rabbi Levi says: The keys alone to Korah’s treasury were a burden requiring three hundred white mules to transport them, and moreover, all the keys [aklidei] and locks were of leather. This conveys the vastness of his wealth. Rabbi Ḥama, son of Rabbi Ḥanina, says: Joseph concealed three buried treasures in Egypt that he accumulated from the sale of grain during the years of famine. The location of one was revealed to Korah, and the location of one was revealed to Antoninus, son of Asveirus, emperor of Rome, and one remains hidden for the righteous in the future, i.e., in the messianic era. And Rabbi Yoḥanan says: Korah was neither among the swallowed nor among the burned; he died in a plague. He was neither among the swallowed, as it is written: “And the earth opened its mouth and swallowed them and their houses and all the men who were with Korah” (Numbers 16:32), from which it is inferred: But not Korah himself. Nor was he among the burned, as it is written: “When the fire consumed two hundred and fifty men” (Numbers 26:10), but not Korah. It was taught in a baraita: Korah was both among the burned and among the swallowed. He was among the swallowed, as it is written: “And the earth opened its mouth and swallowed them with Korah” (Numbers 26:10). He was among the burned, as it is written: “And fire came forth from the Lord, and devoured the two hundred and fifty men that burned the incense” (Numbers 16:35), and Korah was with them. Rava says: What is the meaning of that which is written: “The sun and moon stand still in their habitation [zevula], at the light of Your arrows as they go” (Habakkuk 3:11)? This teaches that the sun and moon ascended to zevul, one of the seven firmaments, in which the upper Temple stands. They said before God: Master of the Universe, if You perform justice for Moses, the son of Amram, and prove his righteousness, we will emerge and illuminate the world. And if not, we will not emerge. They did not emerge until God fired arrows at them and said to them: You did not protest with regard to My honor, as people would see the sun and the moon each day and worship them, but you protested for the honor of flesh and blood? And today, the sun and the moon do not emerge until they are struck, as in deference to God they hesitate to emerge. Rava taught: What is the meaning of that which is written: “But if the Lord creates a new creation and the earth opens its mouth” (Numbers 16:30)? Moses said before the Holy One, Blessed be He: If Gehenna is already created, good, but if not, God should create it now. The Gemara asks: For what was Moses asking? If we say that his request was for God to actually create Gehenna, but isn’t it written: “There is nothing new under the sun” (Ecclesiastes 1:9)? There are no new creations after the six days of Creation. Rather, Moses asked God to bring the opening of Gehenna close to there, so that the assembly of Korah would be buried alive. With regard to the verse: “And the sons of Korah did not die” (Numbers 26:11), it is taught in a baraita that in the name of our teacher, the Sages said: A place was fortified for them in Gehenna and they sat upon it and recited songs of praise. Rabba bar bar Ḥana said: One time I was walking on the path, and a certain Arab said to me: Come and I will show you those from the assembly of Korah who were swallowed. I went and I saw two fissures in the ground from which smoke was emerging. That Arab took a woolen fleece and dampened it with water and placed it on the tip of his spear and passed it over the fissures there. The fleece was singed, indicating the level of heat there. He said to me: Listen; what do you hear? And I heard that this is what they were saying: Moses and his Torah are truth, and they, referring to themselves, are liars.

Source #7

ילקוט שמעוני על התורה תשנ״ב:ה׳

ומה זכות היה בידן של בני קרח שינצלו, שבשעה שהיו יושבין אצל קרח אביהן רואין את משה וכובשין את פניהן בקרקע, אמרו אם נעמוד מפני משה רבינו נוהגין בזיון באבינו וכבר נצטוינו על כבוד אב ואם, ואם לא נעמוד כבר כתיב מפני שיבה תקום, מוטב שנעמוד מפני משה רבינו אע"פ שאנו נוהגין בזיון באבינו, באותה שעה הרחישו את לבם בתשובה... ר"י הנשיא אומר כמין עמוד נתבצר להם בגיהנם ועמדו עליו והיו כל ישראל רואין אותן, באותה שעה פתחו פיהם ואמרו שירה.

Yalkut Shimoni on Torah 752:5

...

ישמעאל

Source #8

בראשית כ״ה:ח׳-ט׳

(ח) וַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃ (ט) וַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֙חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא׃

Genesis 25:8-9

(8) And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin. (9) His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre,

Source #9

בראשית רבה ס״ב:ב׳

וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל אֶל מְעָרַת הַמַּכְפֵּלָה (בראשית כה, ט), כָּאן בֶּן הָאָמָה חוֹלֵק כָּבוֹד לְבֶן הַגְּבִירָה.

Bereshit Rabbah 62:2

...

רש"י על בראשית כ״ה:ט׳:א׳

יצחק וישמעאל. מִכָּאן שֶׁעָשָׂה יִשְׁמָעֵאל תְּשׁוּבָה וְהוֹלִיךְ אֶת יִצְחָק לְפָנָיו, וְהִיא שֵׂיבָה טוֹבָה שֶׁנֶּאֱמַר בְּאַבְרָהָם (בראשית רבה):

Rashi on Genesis 25:9:1

יצחק וישמעאל ISAAC AND ISHMAEL — From this we gather that Ishmael repented of his evil ways (cf.Bava Batra 16b) and yielded the precedence to Isaac. This is what is meant by the “good old age” mentioned in connection with Abraham (Genesis Rabbah 38:12).

Source #10

בראשית כ״א:ט׳

(ט) וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃

Genesis 21:9

(9) Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing.

בראשית י״ט:י״ד

(יד) וַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר ׀ אֶל־חֲתָנָ֣יו ׀ לֹקְחֵ֣י בְנֹתָ֗יו וַיֹּ֙אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו׃

Genesis 19:14

(14) So Lot went out and spoke to his sons-in-law, who had married his daughters, and said, “Up, get out of this place, for the LORD is about to destroy the city.” But he seemed to his sons-in-law as one who jests.

Source #11

אבן עזרא על בראשית כ״א:ט׳:א׳

מצחק. כי כן מנהג כל נער ותקנא בו בעבור היותו גדול מבנה

Ibn Ezra on Genesis 21:9:1

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רד"ק על בראשית כ״א:ט׳:א׳

מצחק, כאילו מלעיג על יצחק שנולד מהזקנים:

Radak on Genesis 21:9:1

ותרא...מצחק. Ishmael was belittling Yitzchok for having a father who was so much older than he.

Source #12

תוספתא סוטה ו׳

(ר׳ שמעון בן יוחי) אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ונוטל שני חלקים

Tosefta Sotah 6

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תוספתא סוטה ו׳:ג׳

(אמר ר"ש בן יוחאי) אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ונוטל שני חלקים והיה ישמעאל מצחק [בדעתו] ואומר... אני בכור ואני נוטל שני חלקים...

Tosefta Sotah 6:3

...

Source #13

רמב"ן על בראשית כ״א:ט׳:א׳

והנכון בעיני שהיה זה ביום הגמל את יצחק וראתה אותו מלעיג על יצחק או על המשתה הגדול ולכך אמר הכתוב "את בן הגר המצרית" ולא אמר "את ישמעאל" מצחק וכן אמרה גרש את האמה הזאת ואת בנה כי אמרה העבד המלעיג על אדוניו חייב הוא למות או להלקותו ואיני רוצה רק שתגרש אותו מאתי...

Ramban on Genesis 21:9:1

SCOFFING. This means idolatry… an expression of murder...an expression of sexual immorality... he would quarrel with Isaac regarding the inheritance and say,“ I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, arrows, and lethal objects, so is a man who tricks his fellow and says 'Behold I'm only joking". And you can derive [the fact they were arguing over inheritance from] Sarah's reaction "for the son of that slavewoman should not inherit" All this is a quote from Rashi. Here again Rashi writes all the dissenting opinions (like they're one) For it was taught in a Baraita: Rabb Shimon ben Elazar said: There are 4 things Rabbi Akiva would expound, and I don't expound like him, and my word are more correct than his. Rabbi Akiva learnt "Sarah saw the son of Hagar, the Egyptian, whom she had born to Avram scoffing," scoffing is nothing but idolatry, etc. But I say: G-d forbid that there should be such a thing (idolatry etc.) in the house of the righteous one (Avram)! is it possible that the one of whom its written ""for he commands his children in his household [after him that they keep the way of G-d]" should have idolatry, sexual immorality, and murder in his house?! Rathe the scoffing spoken means inheritance. For from the movement Isaac was born everyone rejoiced. Ishmael said to them, "Fools I'm the firstborn son, and I will take double share in inheritance!" For from the reaction with which Sarah our mother spoke to Avram you can learn ('scoffing means inheritance) And my words appear more [correct] than his words. Likewise that language the rabbi (Rashi)used, "he would argue with Isaac over the inheritance" doesnt sound right. for is if this were so, it would have toke place many years later, (when Isaac wasn't a baby and able to argue) nd Yishmael would've been way too big for his mother to carry him on his shoulders. And in truth the Rabbis said that he was 17 years old. If it happened when Isaac was weaning. Rabbi Avram [Ibn Ezra] says by way of plain explanation ''playing'' the way all boys do. And Sarah was jealous of him for he was older than her son, (who wasn't old enough to play). The best in my view is that this occurred on the day of Isaac's weaning and Sarah saw [Ishmael] scoffing at Isaac or at the great feast (for Isaac). And that's why the Torah said, "[Sarah saw] the son of Hagar the Egyptian- and not "Ishmael"-"scoffing". And likewise she said "drive out this slavewoman and her son" For she said [in effect] "A slave who scoffs at his master should die of be flogged. But I want only that you should drive him away from me, and that he shouldn't inherit your property at all together 'with my son' who is the son of the lady of the house" Sarah said that Avram should drive out [Ishmael's] mother as well, for "the boy wouldn't be able to leave his mother , for, if he would he would die."

בראשית ט״ז:ד׳

(ד) וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃

Genesis 16:4

(4) He cohabited with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem.

Source #14

בראשית ל״ה:כ״ט

(כט) וַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֙מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַעֲקֹ֖ב בָּנָֽיו׃ (פ)

Genesis 35:29

(29) when he breathed his last and died. He was gathered to his kin in ripe old age; and he was buried by his sons Esau and Jacob.

בראשית כ״ה:ט׳

(ט) וַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֙חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא׃

Genesis 25:9

(9) His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre,

Source #15

בראשית כ״ה:ה׳

(ה) וַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק׃

Genesis 25:5

(5) Abraham willed all that he owned to Isaac;

Source #16

בראשית כ״ח:ח׳-ט׳

(ח) וַיַּ֣רְא עֵשָׂ֔ו כִּ֥י רָע֖וֹת בְּנ֣וֹת כְּנָ֑עַן בְּעֵינֵ֖י יִצְחָ֥ק אָבִֽיו׃ (ט) וַיֵּ֥לֶךְ עֵשָׂ֖ו אֶל־יִשְׁמָעֵ֑אל וַיִּקַּ֡ח אֶֽת־מָחֲלַ֣ת ׀ בַּת־יִשְׁמָעֵ֨אל בֶּן־אַבְרָהָ֜ם אֲח֧וֹת נְבָי֛וֹת עַל־נָשָׁ֖יו ל֥וֹ לְאִשָּֽׁה׃ (ס)

Genesis 28:8-9

(8) Esau realized that the Canaanite women displeased his father Isaac. (9) So Esau went to Ishmael and took to wife, in addition to the wives he had, Mahalath the daughter of Ishmael son of Abraham, sister of Nebaioth.

Source #17

תוספתא סוטה ו׳

ואני אומר חס ושלום שיהיה בביתו של [אותו] צדיק ההוא

Tosefta Sotah 6

...

Source #18

בראשית כ״א:י״ז-י״ט

(יז) וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃ (יח) ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃ (יט) וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר׃

Genesis 21:17-19

(17) God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. (18) Come, lift up the boy and hold him by the hand, for I will make a great nation of him.” (19) Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink.

ראובן

Source #19

בראשית ל״ז:כ״ב-כ״ט

(כב) וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃

(כט) וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

Genesis 37:22-29

(22) And Reuben went on, “Shed no blood! Cast him into that pit out in the wilderness, but do not touch him yourselves”—intending to save him from them and restore him to his father. (23) When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing, (24) and took him and cast him into the pit. The pit was empty; there was no water in it. (25) Then they sat down to a meal. Looking up, they saw a caravan of Ishmaelites coming from Gilead, their camels bearing gum, balm, and ladanum to be taken to Egypt. (26) Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood? (27) Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.” His brothers agreed. (28) When Midianite traders passed by, they pulled Joseph up out of the pit. They sold Joseph for twenty pieces of silver to the Ishmaelites, who brought Joseph to Egypt. (29) When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes.

Source #20

רש"י על בראשית ל״ז:כ״ט:א׳

וישב ראובן- דָּ"אַ עָסוּק הָיָה בְשַׂקּוֹ וּבְתַעֲנִיתוֹ עַל שֶׁבִּלְבֵּל יְצוּעֵי אָבִיו:

Rashi on Genesis 37:29:1

וישב ראובן AND REUBEN RETURNED — When he (Joseph) was sold he had not been present, for it was his day (his turn) to go to attend to his father (Genesis Rabbah 84:19). Another explanation is: he had not sat with them at the meal because he was occupied with his sack-cloth and fast in penitence for having disturbed his father’s couch (Genesis Rabbah 84:19).

בראשית ל״ה:כ״ב

(כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃

Genesis 35:22

(22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.

רבי אברהם בן הרמב׳׳ם לז:כט

וישב ראובן - זה מורה שלא היה עמהם לפי שהיה מנהגו להוגרד מהם כדי להתפלל ולבקש כפרה כמו שאמרו ז׳׳לֹ וכי להיכן הלך לשקו ותעניתו.

Source #21

הושע א׳:א׳

(א) דְּבַר־יְהוָ֣ה ׀ אֲשֶׁ֣ר הָיָ֗ה אֶל־הוֹשֵׁ֙עַ֙ בֶּן־בְּאֵרִ֔י בִּימֵ֨י עֻזִּיָּ֥ה יוֹתָ֛ם אָחָ֥ז יְחִזְקִיָּ֖ה מַלְכֵ֣י יְהוּדָ֑ה וּבִימֵ֛י יָרָבְעָ֥ם בֶּן־יוֹאָ֖שׁ מֶ֥לֶךְ יִשְׂרָאֵֽל׃

Hosea 1:1

(1) The word of the LORD that came to Hosea son of Beeri, in the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, and in the reign of King Jeroboam son of Joash of Israel.

דברי הימים א ה׳:ו׳

(ו) בְּאֵרָ֣ה בְנ֔וֹ אֲשֶׁ֣ר הֶגְלָ֔ה תִּלְּגַ֥ת פִּלְנְאֶ֖סֶר מֶ֣לֶךְ אַשֻּׁ֑ר ה֥וּא נָשִׂ֖יא לָרֽאוּבֵנִֽי׃

I Chronicles 5:6

(6) his son Beerah—whom King Tillegath-pilneser of Assyria exiled—was chieftain of the Reubenites.

בראשית רבה פ״ד:י״ט

...חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ.

Bereshit Rabbah 84:19

...

Source #22

בראשית ל״ה:כ״ב

(כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃

Genesis 35:22

(22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.

דברים כ״ז:כ׳

(כ) אָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן׃ (ס)

Deuteronomy 27:20

(20) Cursed be he who lies with his father’s wife, for he has removed his father’s garment.—And all the people shall say, Amen.

בני קרח

Source #23

במדבר ט״ז:ל״ב-ל״ג

(לב) וַתִּפְתַּ֤ח הָאָ֙רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָרֲכֽוּשׁ׃ (לג) וַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל׃

Numbers 16:32-33

(32) and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. (33) They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation.

Source #24

במדבר כ״ו:י׳-י״א

(י) וַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָעֵדָ֑ה בַּאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֙יִם֙ אִ֔ישׁ וַיִּהְי֖וּ לְנֵֽס׃ (יא) וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃ (ס)

Numbers 26:10-11

(10) Whereupon the earth opened its mouth and swallowed them up with Korah—when that band died, when the fire consumed the two hundred and fifty men—and they became an example. (11) The sons of Korah, however, did not die.

Source #25

בכור שור, במדבר כ״ו:י״א:א׳

ובני קרח לא מתו. ואעפ"י שאמ' "ואת כל האדם אשר לקרח" היינו עבדיו ושפחותיו אבל בניו כבר היו מוחלקים ממנו ולא נצטרפו עמו במחלוקת ולא מתו:

Bekhor Shor, Numbers 26:11:1

...

חזקוני, במדבר ט״ז:ל״ב:א׳

ואת כל האדם אשר לקרח מהו כל האדם אם בני קרח הרי כתב ובני קרח לא מתו ומשפחת הקרחי נכתבה בכמה מקומות ואם חמשים ומאתיים איש הרי הן נשרפו אלא היינו הנשים והטף ועבדיו ושפחותיו.

Chizkuni, Numbers 16:32:1

ואת כל האדם אשר לקרח “and any human being siding with Korach, etc.” the expression: כל האדם, is somewhat puzzling at this point. It cannot refer to adult members of Korach’s family, as these had repeatedly been referred to as איש; we must therefore assume that it refers to his wife and minor children as well as to his servants and entourage. The Torah states specifically that Korach’s sons (adults?) did not die; compare Numbers 26,11.

Source #26

רש"י על במדבר כ״ו:י״א:א׳

ובני קרח לא מתו. הֵם הָיוּ בָעֵצָה תְּחִלָּה, וּבִשְׁעַת הַמַּחֲלֹקֶת הִרְהֲרוּ תְשׁוּבָה בְלִבָּם, לְפִיכָךְ נִתְבַּצֵּר לָהֶם מָקוֹם גָּבוֹהַ בַּגֵיהִנּוֹם וְיָשְׁבוּ שָׁם (סנהדרין ק"י):

Rashi on Numbers 26:11:1

ובני קרח לא מתו BUT THE SONS OF KORAH DID NOT DIE — They were in the plot originally, but at the moment when the rebellion broke out they had thoughts of repentance in their hearts; therefore a high spot was fenced round for them in Gehinnom and they stayed there (Sanhedrin 110a).

העמק דבר על במדבר כ״ו:י״א:א׳

ובני קרח לא מתו. גם זה הגיע לאשר קרח השתתף עם הרשעים דו״א לעשות מחלוקת שלא לשם שמים. ע״כ נבדלו בני קרח הצדיקים ממנו ואלו היה קרח מן השרופים לחוד כעדת קרח שמסרו נפשם על אהבת ה׳ יוכל להיות שבני קרח היו נמשכים אחר דעת אביהם. והיו מתים גם המה. אבל אחר שקרח אביהם נמשך אחר דו״א שונאי משה. והמה בני קרח היו תלמידי משה. מש״ה לא נמשכו אחריהם ולא מתו:

Haamek Davar on Numbers 26:11:1

...

Source #27

שמות ו׳:כ״ד

(כד) וּבְנֵ֣י קֹ֔רַח אַסִּ֥יר וְאֶלְקָנָ֖ה וַאֲבִיאָסָ֑ף אֵ֖לֶּה מִשְׁפְּחֹ֥ת הַקָּרְחִֽי׃

Exodus 6:24

(24) The sons of Korah: Assir, Elkanah, and Abiasaph. Those are the families of the Korahites.

רבנו בחיי, שמות ו׳:כ״ג:ב׳

והנה בפרשה הזאת תמצא ו' נביאים שהם משבט לוי והם אהרן ומשה ופנחס שהוא אליהו ושלשת בני קרח אסיר ואלקנה ואביאסף שכן מנאום רז"ל בכלל מ"ח נביאים, וששה אלה היו בדור אחד, ואולי ג' אלה בני קרח הם שאמר עליהם הכתוב (במדבר כ״ו:י״א) ובני קרח לא מתו.

Rabbeinu Bahya, Shemot 6:23:2

Our paragraph contains the names of no fewer than six prophets from the tribe of Levi. They are: Aaron, Moses, Pinchas (identical with Elijah), plus three sons of Korach Assir, Elkanah, and Aviasaph (verse 24). They have been enumerated in the list of 48 prophets in Megillah 14. These six prophets all lived during the same time. Presumably, the verse in Numbers 26,11 stating that Korach’s sons did not die (during the uprising) refers to these three prophets.

Source #28

תהילים מ״ב:א׳

(א) לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח׃

Psalms 42:1

(1) For the leader. A maskil of the Korahites.

תהילים מ״ד:א׳

(א) לַמְנַצֵּ֬חַ לִבְנֵי־קֹ֬רַח מַשְׂכִּֽיל׃

Psalms 44:1

(1) For the leader. Of the Korahites. A maskil.

תהילים מ״ה:א׳

(א) לַמְנַצֵּ֣חַ עַל־שֹׁ֭שַׁנִּים לִבְנֵי־קֹ֑רַח מַ֝שְׂכִּ֗יל שִׁ֣יר יְדִידֹֽת׃

Psalms 45:1

(1) For the leader; on shoshannim. Of the Korahites. A maskil. A love song.

תהילים מ״ו:א׳

(א) לַמְנַצֵּ֥חַ לִבְנֵי־קֹ֑רַח עַֽל־עֲלָמ֥וֹת שִֽׁיר׃

Psalms 46:1

(1) For the leader. Of the Korahites; on alamoth. A song.

תהילים מ״ז:א׳

(א) לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מִזְמֽוֹר׃

Psalms 47:1

(1) For the leader. Of the Korahites. A psalm.

תהילים מ״ח:א׳

(א) שִׁ֥יר מִ֝זְמוֹר לִבְנֵי־קֹֽרַח׃

Psalms 48:1

(1) A song. A psalm of the Korahites.

תהילים מ״ט:א׳

(א) לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מִזְמֽוֹר׃

Psalms 49:1

(1) For the leader. Of the Korahites. A psalm.

אבן עזרא על תהילים א׳:א׳:א׳

ולבני קרח לבני הימן המשורר וכולם היו בימי דוד.

Ibn Ezra on Psalms 1:1:1

...

Source #29

דברי הימים א ו׳:ז׳-י״ג

(ז) בְּנֵ֖י קְהָ֑ת עַמִּינָדָ֣ב בְּנ֔וֹ קֹ֥רַח בְּנ֖וֹ אַסִּ֥יר בְּנֽוֹ׃ (ח) אֶלְקָנָ֥ה בְנ֛וֹ וְאֶבְיָסָ֥ף בְּנ֖וֹ וְאַסִּ֥יר בְּנֽוֹ׃ (ט) תַּ֤חַת בְּנוֹ֙ אוּרִיאֵ֣ל בְּנ֔וֹ עֻזִּיָּ֥ה בְנ֖וֹ וְשָׁא֥וּל בְּנֽוֹ׃ (י) וּבְנֵי֙ אֶלְקָנָ֔ה עֲמָשַׂ֖י וַאֲחִימֽוֹת׃ (יא) אֶלְקָנָ֑ה בנו [בְּנֵי֙] אֶלְקָנָ֔ה צוֹפַ֥י בְּנ֖וֹ וְנַ֥חַת בְּנֽוֹ׃ (יב) אֱלִיאָ֥ב בְּנ֛וֹ יְרֹחָ֥ם בְּנ֖וֹ אֶלְקָנָ֥ה בְנֽוֹ׃ (יג) וּבְנֵ֧י שְׁמוּאֵ֛ל הַבְּכֹ֥ר וַשְׁנִ֖י וַאֲבִיָּֽה׃ (ס)

I Chronicles 6:7-13

(7) The sons of Kohath: his son Amminadab, his son Korah, his son Assir, (8) his son Elkanah, his son Ebiasaph, his son Assir, (9) his son Tahath, his son Uriel, his son Uzziah, and his son Shaul. (10) The sons of Elkanah: Amasai and Ahimoth, (11) his son Elkanah, his son Zophai, his son Nahath, (12) his son Eliab, his son Jeroham, his son Elkanah. (13) The sons of Samuel: his first-born Vashni, and Abijah.

אבן עזרא על במדבר כ״ו:י״א:א׳

ובני קרח לא מתו. והעד שמואל ובניו ובני בניו שהם המשוררים והם הנקראים הקרחים

Ibn Ezra on Numbers 26:11:1

But the sons of Korach did not die. The testimony to this is Shmuel and his sons and sons’ sons, who were the singers (see Divrei HaYamim I 6:18-22), and they were called the Korachites (Divrei HaYamim II 20:19), also: “For the conductor, by the sons of Korach, a song” (Tehillim 49:1). Additionally, in the Torah it is written (v. 58) “and the Korachite family” as well. Scripture mentioned the sons of Korach together with the sons of Reuven because all the sons of Dasan and Aviram died, even the minors. Thus, the evil that befell Dasan and Aviram was worse than that of Korach.

Source #30

רש"י על במדבר ט״ז:ז׳:א׳

רב לכם בני לוי. וְקֹרַח שֶׁפִּקֵּחַ הָיָה מָה רָאָה לִשְׁטוּת זֶה? עֵינוֹ הִטְעַתּוּ, רָאָה שַׁלְשֶׁלֶת גְּדוֹלָה יוֹצְאָה מִמֶּנּוּ — שְׁמוּאֵל שֶׁשָּׁקוּל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן — אָמַר בִּשְׁבִילוֹ אֲנִי נִמְלָט, וְכ"ד מִשְׁמָרוֹת עוֹמְדוֹת לִבְנֵי בָנָיו, כֻּלָּם מִתְנַבְּאִים בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר "כָּל אֵלֶּה בָנִים לְהֵימָן" (מלכים א כ"ה), אָמַר אֶפְשָׁר כָּל הַגְּדֻלָּה הַזֹּאת עֲתִידָה לַעֲמֹד מִמֶּנִּי וַאֲנִי אֶדּוֹם? לְכָךְ נִשְׁתַּתֵּף לָבֹא לְאוֹתָהּ חֲזָקָה, שֶׁשָּׁמַע מִפִּי מֹשֶׁה שֶׁכֻּלָּם אוֹבְדִים וְאֶחָד נִמְלָט... טָעָה וְתָלָה בְעַצְמוֹ, וְלֹא רָאָה יָפֶה, לְפִי שֶׁבָּנָיו עָשׂוּ תְשׁוּבָה, וּמֹשֶׁה הָיָה רוֹאֶה. — תַּנְחוּמָא:

Rashi on Numbers 16:7:1

רב לכם בני לוי means, “It is a great (an important) thing that I have told you, ye sons of Levi”). But were they not fools in that although he so sternly warned them they nevertheless undertook to offer! They, however, sinned against their own souls (i.e., they were regardless of their lives) as it is said, (17:3) “the censers of these sinners against their souls”. — But Korah who certainly was a clever (lit., open-eyed) man, what reason had he to commit this folly? His mind’s eye misled him. He saw by prophetic vision a line of great men (more lit., a great chain) descending from him, amongst them the prophet Samuel who was equal in importance to Moses and Aaron together (cf. Psalms 99:6: משה ואהרן בכהניו ושמואל בקראי שמו), and he said to himself, “On his account I shall escape the punishment”. And he further saw twenty-four Mishmars (shifts of Levites who formed the Temple Choir) arising among his grand-children, all of them prophesying by the Holy Spirit, — as it is said, (I Chronicles 25:5) “All these (prominent musicians) were sons of Heiman” (Heiman was a descendant of Korah; cf. I Chronicles 6:18—23). — He said, “Is it possible that all this dignity is to arise from me and I shall remain silent (be myself of no importance)?” On this account he joined the others in order to attain to that prerogative, because he had indeed heard from the mouth of Moses that all else of them would perish and one would escape: "He whom the Lord will choose will be holy". He mistakenly applied this to himself. But he had not seen correctly, for his sons repented of their rebellious attitude and therefore did not die at that time (cf. Numbers 26:11), and it was from them that Samuel and the Levitical singers were descended. Moses, however, foresaw this. (Midrash Tanchuma, Korach 5).

Source #31

בראשית כ״א:י׳

(י) וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃

Genesis 21:10

(10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.”

Source #32

דברי הימים א ה׳:א׳

(א) וּבְנֵ֨י רְאוּבֵ֥ן בְּכֽוֹר־יִשְׂרָאֵל֮ כִּ֣י ה֣וּא הַבְּכוֹר֒ וּֽבְחַלְּלוֹ֙ יְצוּעֵ֣י אָבִ֔יו נִתְּנָה֙ בְּכֹ֣רָת֔וֹ לִבְנֵ֥י יוֹסֵ֖ף בֶּן־יִשְׂרָאֵ֑ל וְלֹ֥א לְהִתְיַחֵ֖שׂ לַבְּכֹרָֽה׃

I Chronicles 5:1

(1) The sons of Reuben the first-born of Israel. (He was the first-born; but when he defiled his father’s bed, his birthright was given to the sons of Joseph son of Israel, so he is not reckoned as first-born in the genealogy;

Source #33

במדבר כ״ו:ה׳-י״א

(ה) רְאוּבֵ֖ן בְּכ֣וֹר יִשְׂרָאֵ֑ל בְּנֵ֣י רְאוּבֵ֗ן חֲנוֹךְ֙ מִשְׁפַּ֣חַת הַחֲנֹכִ֔י לְפַלּ֕וּא מִשְׁפַּ֖חַת הַפַּלֻּאִֽי׃ (ו) לְחֶצְרֹ֕ן מִשְׁפַּ֖חַת הַֽחֶצְרוֹנִ֑י לְכַרְמִ֕י מִשְׁפַּ֖חַת הַכַּרְמִֽי׃ (ז) אֵ֖לֶּה מִשְׁפְּחֹ֣ת הָרֻֽאוּבֵנִ֑י וַיִּהְי֣וּ פְקֻדֵיהֶ֗ם שְׁלֹשָׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וּשְׁבַ֥ע מֵא֖וֹת וּשְׁלֹשִֽׁים׃ (ח) וּבְנֵ֥י פַלּ֖וּא אֱלִיאָֽב׃ (ט) וּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַאֲבִירָ֜ם קרואי [קְרִיאֵ֣י] הָעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־מֹשֶׁ֤ה וְעַֽל־אַהֲרֹן֙ בַּעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהוָֽה׃ (י) וַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָעֵדָ֑ה בַּאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֙יִם֙ אִ֔ישׁ וַיִּהְי֖וּ לְנֵֽס׃ (יא) וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃ (ס)

Numbers 26:5-11

(5) Reuben, Israel’s first-born. Descendants of Reuben: [Of] Enoch, the clan of the Enochites; of Pallu, the clan of the Palluites; (6) of Hezron, the clan of the Hezronites; of Carmi, the clan of the Carmites. (7) Those are the clans of the Reubenites. The persons enrolled came to 43,730. (8) Born to Pallu: Eliab. (9) The sons of Eliab were Nemuel, and Dathan and Abiram. These are the same Dathan and Abiram, chosen in the assembly, who agitated against Moses and Aaron as part of Korah’s band when they agitated against the LORD. (10) Whereupon the earth opened its mouth and swallowed them up with Korah—when that band died, when the fire consumed the two hundred and fifty men—and they became an example. (11) The sons of Korah, however, did not die.

Source #34

בראשית כ״ה:י״ג-י״ז

(יג) וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם׃ (יד) וּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא׃ (טו) חֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה׃ (טז) אֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם׃ (יז) וְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלֹשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃

Genesis 25:13-17

(13) These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the first-born of Ishmael, Kedar, Adbeel, Mibsam, (14) Mishma, Dumah, Massa, (15) Hadad, Tema, Jetur, Naphish, and Kedmah. (16) These are the sons of Ishmael and these are their names by their villages and by their encampments: twelve chieftains of as many tribes.— (17) These were the years of the life of Ishmael: one hundred and thirty-seven years; then he breathed his last and died, and was gathered to his kin.—

Source #35

בראשית ל״ה:כ״ב

(כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃

Genesis 35:22

(22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.

Source #36

הושע א׳:ב׳

(ב) תְּחִלַּ֥ת דִּבֶּר־יְהוָ֖ה בְּהוֹשֵׁ֑עַ (פ) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־הוֹשֵׁ֗עַ לֵ֣ךְ קַח־לְךָ֞ אֵ֤שֶׁת זְנוּנִים֙ וְיַלְדֵ֣י זְנוּנִ֔ים כִּֽי־זָנֹ֤ה תִזְנֶה֙ הָאָ֔רֶץ מֵֽאַחֲרֵ֖י יְהוָֽה׃

Hosea 1:2

(2) When the LORD first spoke to Hosea, the LORD said to Hosea, “Go, get yourself a wife of whoredom and children of whoredom; for the land will stray from following the LORD.”

הושע ג׳:א׳

(א) וַיֹּ֨אמֶר יְהוָ֜ה אֵלַ֗י ע֚וֹד לֵ֣ךְ אֱ‍ֽהַב־אִשָּׁ֔ה אֲהֻ֥בַת רֵ֖עַ וּמְנָאָ֑פֶת כְּאַהֲבַ֤ת יְהוָה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְהֵ֗ם פֹּנִים֙ אֶל־אֱלֹהִ֣ים אֲחֵרִ֔ים וְאֹהֲבֵ֖י אֲשִׁישֵׁ֥י עֲנָבִֽים׃

Hosea 3:1

(1) The LORD said to me further, “Go, befriend a woman who, while befriended by a companion, consorts with others, just as the LORD befriends the Israelites, but they turn to other gods and love the cups of the grape.”

Source #37

בראשית רבה פ״ד:י״ט

יָּשָׁב רְאוּבֵן אֶל הַבּוֹר (בראשית לז, כט), וְהֵיכָן הָיָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, כְּשֶׁנִּפְנָה הָלַךְ וְהֵצִיץ לְאוֹתוֹ בּוֹר, הֲדָא הוּא דִכְתִיב: וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָם לֹא חָטָא אָדָם לְפָנַי וְעָשָׂה תְּשׁוּבָה, וְאַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִלָּה, חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ. (בראשית לז, לא):

Bereshit Rabbah 84:19

...

Source #38

שמואל א ח׳:ה׳-ו׳

(ה) וַיֹּאמְר֣וּ אֵלָ֗יו הִנֵּה֙ אַתָּ֣ה זָקַ֔נְתָּ וּבָנֶ֕יךָ לֹ֥א הָלְכ֖וּ בִּדְרָכֶ֑יךָ עַתָּ֗ה שִֽׂימָה־לָּ֥נוּ מֶ֛לֶךְ לְשָׁפְטֵ֖נוּ כְּכָל־הַגּוֹיִֽם׃ (ו) וַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָמְר֔וּ תְּנָה־לָּ֥נוּ מֶ֖לֶךְ לְשָׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־יְהוָֽה׃ (פ)

I Samuel 8:5-6

(5) and they said to him, “You have grown old, and your sons have not followed your ways. Therefore appoint a king for us, to govern us like all other nations.” (6) Samuel was displeased that they said “Give us a king to govern us.” Samuel prayed to the LORD,

Source #39

Source #40

שמואל א י״ב:ח׳

(ח) כַּֽאֲשֶׁר־בָּ֥א יַעֲקֹ֖ב מִצְרָ֑יִם וַיִּזְעֲק֤וּ אֲבֽוֹתֵיכֶם֙ אֶל־יְהוָ֔ה וַיִּשְׁלַ֨ח יְהוָ֜ה אֶת־מֹשֶׁ֣ה וְאֶֽת־אַהֲרֹ֗ן וַיּוֹצִ֤יאוּ אֶת־אֲבֹֽתֵיכֶם֙ מִמִּצְרַ֔יִם וַיֹּשִׁב֖וּם בַּמָּק֥וֹם הַזֶּֽה׃

I Samuel 12:8

(8) “When Jacob came to Egypt,…your fathers cried out to the LORD, and the LORD sent Moses and Aaron, who brought your fathers out of Egypt and settled them in this place.