Mediating Between the Divine and the Human: The Prophet’s Other Central Role Parashat Shelach 5781

ByYitz Greenberg

Divrei Torah by Rav Yitz Greenberg

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Most people see that the prophet’s important and primary role is to serve as the deliverer of God’s messages and spokesperson for the Divine. Our parashah—together with the Yitro narrative of the Sinai entrance into the covenant—highlights a second no less vital role: to represent the people to God, and to urge God to behave in accordance with the covenant. In our parashah, this second role made the difference between life and death for the people and the prophet.

In the runup to accepting the Sinai covenant, the Torah gave many hints that entry into the berit was fraught with danger for both sides. The Infinite Divine energy had been willed by God to be contained within the laws of nature which sustain the universe in the first universal covenant. But the pent up covenantal energy was so explosive that contact between the Divine and the human had to be limited, shielded to flow safely through special people or places. Now, the Divine was to further self-reduce to come closer to the people of Israel. But that concentrated energy had the potential to overflow, or be driven by anger, and harm the Israelites. Hence, the warnings to the people not to come too close or to touch the mountain lest they die (Exodus 19:12-13, 21-22; 20:15-16).

The danger on the Israelites’ side was that the people might not be able to live up to such a commitment or act dependably by covenantal guidelines. They might have violated—or even forfeited—their commitment, endangering themselves. In this way, accepting the berit had the possibility of being detrimental to their health.

The prophet Moses made Sinai acceptance possible. Frightened by the thunder, lightning, and the high voltage energy surrounding them—and afraid of death—the people turned to Moses and asked him to be their shield and receiver, which he agreed to do (Exodus 20:15-18; Deuteronomy 5:19-28). The prophet stepped in between God and the people and took responsibility for the behavior of both. This allowed both partners to enter into the covenant and not be deterred by fear of hurting or being punished by the other.

In the spies fiasco of our parashah, marked by breakdown and death, the greatest prophet of all, Moses, again plays the prophet-protector role. “God would destroy them had not Moses, His chosen one, stood before Him in the breach, to turn away His wrath” (Psalm 106:23). The intensity of this mediator role—and the prophet’s total commitment in putting himself on the line to do it—is made even clearer when we read the way the spies’ mission goes to pieces in light of the narrative of the Golden Calf, the other great crisis of the Sinaitic people and covenant. After that event, out of disgust with their acts of idolatry, God was determined to wipe out the Israelite nation and replace it with Moses and his family (Exodus 32:10-14; 30-34). Without hesitation, Moses said to God (in my paraphrase): “If You intend to destroy this people, You will have to kill me first. I will not accept Your offer to become an alternate covenant nation. I will not leave my people behind—not even to go with You.”³

This direct confrontation stopped the divine anger in its tracks. Going forward, Moses worked on the people, teaching and grooming them to function in the berit. When they complained unjustifiably and decided that manna from heaven wasn’t good enough (Numbers 11:4-6), when they demanded food and tidbits (like in the good slavery menu!),⁴ Moses rebuked them. Yet, with God’s help, he sought to give some response to satisfy them. Later, when the spies returned from Canaan with their report to go ahead to the land of milk and honey, despite its formidable challenges, the people panicked and wanted to retreat and regress (14:1-4). Moses stood up and urged them to act on their trust in the past record of liberation (Deuteronomy 1:30-31). He steadfastly argued, urged, insisted—up to the point where he is confronted by an out-of-control mob ready to stone him and Aaron to death (Numbers 14:10).

It turns out that the threat to the prophet’s life was always more from the people. Again, God offers to wipe the ever-backsliding Israelites out and replace them with Moses and his family (14:12). But Moses once more puts his life on the line to stop the Divine anger. He turns to persuade the Lord to be forgiving in the face of bad behavior under such aggravated circumstances. He presses God to forgive this outrageous, sinful behavior. He evokes God’s covenantal commitment to forgive, to be compassionate and gracious, to hold back the anger and overflow with covenantal love (14:13-19).

On the night of the confrontation over the spies’ mission, Moses goes through the same drill as at the Golden Calf episode. He again makes clear that he will never abandon the people, not even to get an assured place in God’s plan for the future. He again argues that God’s representative in the world is bound up with His people. He appeals to God’s covenantal self-description and asks the Deity to hold steadfastly with the covenant and with the people. When the Divine dooms the Exodus generation to die in the desert (14:21-23)—which obviously threatens Moses’ animating dream of entering the Land of Israel—he says not a word of censure for this penalty. He tries to get the people to reconcile with the decree and go forward as best as they can.⁵ When the people try to wriggle out of the Lord’s decree, and flip flop from instant retreat to immediate conquest (14:40), he patiently and firmly tries to get them not to set out on a futile and self-destructive campaign to enter into the land of Canaan. He continues to educate the people to grow up and act responsibly, even as he continues to wrestle with God to stay with the covenant and move forward with the people.

Of course, the whole episode ends disastrously. The impulsive entry campaign is squashed by local tribes (14:45). The decree of doom is passed. Nevertheless, thanks to Moses, the worst outcome, the harshest Divine intention—to wipe out the Israelites—is not consummated.

In this parashah (as at the Golden Calf), Moses holds up the banner of a religious role model and leader. The prophet is ready to give his life for the people. To be religious is to be ready to give one’s life for others—not to seek exemptions from danger on the grounds of being devoted to Torah. The prophet does not simply judge the people in God’s name. The religious leader brings the people’s needs and concerns to God and, sometimes, asks for different instructions. The prophet does not lay the blame on the people, and he will stand with them and even take punishment with them as he tries to sustain them through failure or loss of nerve.

At the same time, the prophet is not just a paragon, but rather is very human. Moses also gets thrown and flustered, angry and depressed, from time to time. The mediating, double-mission prophet is not just put before us to be on a pedestal. The prophet is held up as a human being of great spirit and courage, to be imitated and followed in our own lives.

¹For these aspects of Moses’ leadership, see my essay on Parashat Shelach, “Mediating Between the Divine and the Human: The Prophet’s Other Central Role,” available here: http://hadar.org/torah-resource/mediating-between-divine-and-human.

²See Leviticus 16:2: “He (the high priest) will put the incense on the fire before God and the could of incense will cover the ark covering… and he will not die.”

³See my earlier essays on Parashat Tetzaveh, “On the Priesthood, Or: Holiness is Living in the Fullness of Life,” available here: http://hadar.org/torah-resource/priesthood; and on Parashat Tazria-Metzora, “Purity-Impurity: A Code of Life and Death,” available here: http://hadar.org/torah-resource/purity-impurity-code-life-and-death.

⁴Note the menacing “he (Korah) gathered all the community against them (Moses and Aaron).”

⁵Just as Nadab and Abihu were consumed by the reciprocal fire that flashed against their foreign flames (Leviticus 10:1-3).

Texts Cited

במדבר ט״ז

(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 כׇל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה׃ (ד) וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו׃ (ה) וַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶֽל־כׇּל־עֲדָתוֹ֮ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו׃ (ו) זֹ֖את עֲשׂ֑וּ קְחוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכׇל־עֲדָתֽוֹ׃ (ז) וּתְנ֣וּ בָהֵ֣ן ׀ אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן ׀ קְטֹ֜רֶת לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה 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 יְהֹוָ֔ה וְלַעֲמֹ֛ד לִפְנֵ֥י הָעֵדָ֖ה לְשָׁרְתָֽם׃ (י) וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כׇּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃ (יא) לָכֵ֗ן אַתָּה֙ וְכׇל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יְהֹוָ֑ה וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י (תלונו) [תַלִּ֖ינוּ] עָלָֽיו׃ (יב) וַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃ (יג) הַמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֙נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר׃ (יד) אַ֡ף לֹ֣א אֶל־אֶ֩רֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙ הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַעֵינֵ֞י הָאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַעֲלֶֽה׃ (טו) וַיִּ֤חַר לְמֹשֶׁה֙ מְאֹ֔ד וַיֹּ֙אמֶר֙ אֶל־יְהֹוָ֔ה אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמ֨וֹר אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם׃ (טז) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־קֹ֔רַח אַתָּה֙ וְכׇל־עֲדָ֣תְךָ֔ הֱי֖וּ לִפְנֵ֣י יְהֹוָ֑ה אַתָּ֥ה וָהֵ֛ם וְאַהֲרֹ֖ן מָחָֽר׃ (יז) וּקְח֣וּ ׀ אִ֣ישׁ מַחְתָּת֗וֹ וּנְתַתֶּ֤ם עֲלֵיהֶם֙ קְטֹ֔רֶת וְהִקְרַבְתֶּ֞ם לִפְנֵ֤י יְהֹוָה֙ אִ֣ישׁ מַחְתָּת֔וֹ חֲמִשִּׁ֥ים וּמָאתַ֖יִם מַחְתֹּ֑ת וְאַתָּ֥ה וְאַהֲרֹ֖ן אִ֥ישׁ מַחְתָּתֽוֹ׃ (יח) וַיִּקְח֞וּ אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ עֲלֵיהֶם֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עֲלֵיהֶ֖ם קְטֹ֑רֶת וַֽיַּעַמְד֗וּ פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד וּמֹשֶׁ֥ה וְאַהֲרֹֽן׃ (יט) וַיַּקְהֵ֨ל עֲלֵיהֶ֥ם קֹ֙רַח֙ אֶת־כׇּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וַיֵּרָ֥א כְבוֹד־יְהֹוָ֖ה אֶל־כׇּל־הָעֵדָֽה׃ {ס} (כ) וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (כא) הִבָּ֣דְל֔וּ מִתּ֖וֹךְ הָעֵדָ֣ה הַזֹּ֑את וַאֲכַלֶּ֥ה אֹתָ֖ם כְּרָֽגַע׃ (כב) וַיִּפְּל֤וּ עַל־פְּנֵיהֶם֙ וַיֹּ֣אמְר֔וּ אֵ֕ל אֱלֹהֵ֥י הָרוּחֹ֖ת לְכׇל־בָּשָׂ֑ר הָאִ֤ישׁ אֶחָד֙ יֶחֱטָ֔א וְעַ֥ל כׇּל־הָעֵדָ֖ה תִּקְצֹֽף׃ {ס} (כג) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כד) דַּבֵּ֥ר אֶל־הָעֵדָ֖ה לֵאמֹ֑ר הֵֽעָלוּ֙ מִסָּבִ֔יב לְמִשְׁכַּן־קֹ֖רַח דָּתָ֥ן וַאֲבִירָֽם׃ (כה) וַיָּ֣קׇם מֹשֶׁ֔ה וַיֵּ֖לֶךְ אֶל־דָּתָ֣ן וַאֲבִירָ֑ם וַיֵּלְכ֥וּ אַחֲרָ֖יו זִקְנֵ֥י יִשְׂרָאֵֽל׃ (כו) וַיְדַבֵּ֨ר אֶל־הָעֵדָ֜ה לֵאמֹ֗ר ס֣וּרוּ נָ֡א מֵעַל֩ אׇהֳלֵ֨י הָאֲנָשִׁ֤ים הָֽרְשָׁעִים֙ הָאֵ֔לֶּה וְאַֽל־תִּגְּע֖וּ בְּכׇל־אֲשֶׁ֣ר לָהֶ֑ם פֶּן־תִּסָּפ֖וּ בְּכׇל־חַטֹּאתָֽם׃ (כז) וַיֵּעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רַח דָּתָ֥ן וַאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַאֲבִירָ֜ם יָצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אׇֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם׃ (כח) וַיֹּ֘אמֶר֮ מֹשֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהֹוָ֣ה שְׁלָחַ֔נִי לַעֲשׂ֕וֹת אֵ֥ת כׇּל־הַֽמַּעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי׃ (כט) אִם־כְּמ֤וֹת כׇּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כׇּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהֹוָ֖ה שְׁלָחָֽנִי׃ (ל) וְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהֹוָ֗ה וּפָצְתָ֨ה הָאֲדָמָ֤ה אֶת־פִּ֙יהָ֙ וּבָלְעָ֤ה אֹתָם֙ וְאֶת־כׇּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהֹוָֽה׃ (לא) וַיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כׇּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם׃ (לב) וַתִּפְתַּ֤ח הָאָ֙רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כׇּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כׇּל־הָרְכֽוּשׁ׃ (לג) וַיֵּ֨רְד֜וּ הֵ֣ם וְכׇל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל׃ (לד) וְכׇל־יִשְׂרָאֵ֗ל אֲשֶׁ֛ר סְבִיבֹתֵיהֶ֖ם נָ֣סוּ לְקֹלָ֑ם כִּ֣י אָֽמְר֔וּ פֶּן־תִּבְלָעֵ֖נוּ הָאָֽרֶץ׃ (לה) וְאֵ֥שׁ יָצְאָ֖ה מֵאֵ֣ת יְהֹוָ֑ה וַתֹּ֗אכַל אֵ֣ת הַחֲמִשִּׁ֤ים וּמָאתַ֙יִם֙ אִ֔ישׁ מַקְרִיבֵ֖י הַקְּטֹֽרֶת׃ {ס}

Numbers 16

(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? (11) Truly, it is against the LORD that you and all your company have banded together. For who is Aaron that you should rail against him?” (12) Moses sent for Dathan and Abiram, sons of Eliab; but they said, “We will not come! (13) Is it not enough that you brought us from a land flowing with milk and honey to have us die in the wilderness, that you would also lord it over us? (14) Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out those men’s eyes? We will not come!” (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. (17) Each of you take his fire pan and lay incense on it, and each of you bring his fire pan before the LORD, two hundred and fifty fire pans; you and Aaron also [bring] your fire pans.” (18) Each of them took his fire pan, put fire in it, laid incense on it, and took his place at the entrance of the Tent of Meeting, as did Moses and Aaron. (19) Korah gathered the whole community against them at the entrance of the Tent of Meeting. Then the Presence of the LORD appeared to the whole community, (20) and the LORD spoke to Moses and Aaron, saying, (21) “Stand back from this community that I may annihilate them in an instant!” (22) But they fell on their faces and said, “O God, Source of the breath of all flesh! When one man sins, will You be wrathful with the whole community?” (23) The LORD spoke to Moses, saying, (24) “Speak to the community and say: Withdraw from about the abodes of Korah, Dathan, and Abiram.” (25) Moses rose and went to Dathan and Abiram, the elders of Israel following him. (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, (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. (34) All Israel around them fled at their shrieks, for they said, “The earth might swallow us!” (35) And a fire went forth from the LORD and consumed the two hundred and fifty men offering the incense.

במדבר י״ז

(א) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) אֱמֹ֨ר אֶל־אֶלְעָזָ֜ר בֶּן־אַהֲרֹ֣ן הַכֹּהֵ֗ן וְיָרֵ֤ם אֶת־הַמַּחְתֹּת֙ מִבֵּ֣ין הַשְּׂרֵפָ֔ה וְאֶת־הָאֵ֖שׁ זְרֵה־הָ֑לְאָה כִּ֖י קָדֵֽשׁוּ׃ (ג) אֵ֡ת מַחְתּוֹת֩ הַֽחַטָּאִ֨ים הָאֵ֜לֶּה בְּנַפְשֹׁתָ֗ם וְעָשׂ֨וּ אֹתָ֜ם רִקֻּעֵ֤י פַחִים֙ צִפּ֣וּי לַמִּזְבֵּ֔חַ כִּֽי־הִקְרִיבֻ֥ם לִפְנֵֽי־יְהֹוָ֖ה וַיִּקְדָּ֑שׁוּ וְיִֽהְי֥וּ לְא֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל׃ (ד) וַיִּקַּ֞ח אֶלְעָזָ֣ר הַכֹּהֵ֗ן אֵ֚ת מַחְתּ֣וֹת הַנְּחֹ֔שֶׁת אֲשֶׁ֥ר הִקְרִ֖יבוּ הַשְּׂרֻפִ֑ים וַֽיְרַקְּע֖וּם צִפּ֥וּי לַמִּזְבֵּֽחַ׃ (ה) זִכָּר֞וֹן לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַ֠עַן אֲשֶׁ֨ר לֹֽא־יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁ֠ר לֹ֣א מִזֶּ֤רַע אַהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י יְהֹוָ֑ה וְלֹֽא־יִהְיֶ֤ה כְקֹ֙רַח֙ וְכַ֣עֲדָת֔וֹ כַּאֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה בְּיַד־מֹשֶׁ֖ה לֽוֹ׃ {פ}
(ו) וַיִּלֹּ֜נוּ כׇּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִֽמׇּחֳרָ֔ת עַל־מֹשֶׁ֥ה וְעַֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אַתֶּ֥ם הֲמִתֶּ֖ם אֶת־עַ֥ם יְהֹוָֽה׃ (ז) וַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֔ן וַיִּפְנוּ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִנֵּ֥ה כִסָּ֖הוּ הֶעָנָ֑ן וַיֵּרָ֖א כְּב֥וֹד יְהֹוָֽה׃ (ח) וַיָּבֹ֤א מֹשֶׁה֙ וְאַהֲרֹ֔ן אֶל־פְּנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ {ס} (ט) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) הֵרֹ֗מּוּ מִתּוֹךְ֙ הָעֵדָ֣ה הַזֹּ֔את וַאֲכַלֶּ֥ה אֹתָ֖ם כְּרָ֑גַע וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם׃ (יא) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ מְהֵרָ֛ה אֶל־הָעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף׃ (יב) וַיִּקַּ֨ח אַהֲרֹ֜ן כַּאֲשֶׁ֣ר ׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֙רׇץ֙ אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙ אֶֽת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם׃ (יג) וַיַּעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּעָצַ֖ר הַמַּגֵּפָֽה׃ (יד) וַיִּהְי֗וּ הַמֵּתִים֙ בַּמַּגֵּפָ֔ה אַרְבָּעָ֥ה עָשָׂ֛ר אֶ֖לֶף וּשְׁבַ֣ע מֵא֑וֹת מִלְּבַ֥ד הַמֵּתִ֖ים עַל־דְּבַר־קֹֽרַח׃ (טו) וַיָּ֤שׇׁב אַהֲרֹן֙ אֶל־מֹשֶׁ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְהַמַּגֵּפָ֖ה נֶעֱצָֽרָה׃ {פ}
(טז) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יז) דַּבֵּ֣ר ׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כׇּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃ (יח) וְאֵת֙ שֵׁ֣ם אַהֲרֹ֔ן תִּכְתֹּ֖ב עַל־מַטֵּ֣ה לֵוִ֑י כִּ֚י מַטֶּ֣ה אֶחָ֔ד לְרֹ֖אשׁ בֵּ֥ית אֲבוֹתָֽם׃ (יט) וְהִנַּחְתָּ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵי֙ הָֽעֵד֔וּת אֲשֶׁ֛ר אִוָּעֵ֥ד לָכֶ֖ם שָֽׁמָּה׃ (כ) וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁ֥ר אֶבְחַר־בּ֖וֹ מַטֵּ֣הוּ יִפְרָ֑ח וַהֲשִׁכֹּתִ֣י מֵֽעָלַ֗י אֶת־תְּלֻנּוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֛ר הֵ֥ם מַלִּינִ֖ם עֲלֵיכֶֽם׃ (כא) וַיְדַבֵּ֨ר מֹשֶׁ֜ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וַיִּתְּנ֣וּ אֵלָ֣יו ׀ כָּֽל־נְשִׂיאֵיהֶ֡ם מַטֶּה֩ לְנָשִׂ֨יא אֶחָ֜ד מַטֶּ֨ה לְנָשִׂ֤יא אֶחָד֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת וּמַטֵּ֥ה אַהֲרֹ֖ן בְּת֥וֹךְ מַטּוֹתָֽם׃ (כב) וַיַּנַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֹּ֖ת לִפְנֵ֣י יְהֹוָ֑ה בְּאֹ֖הֶל הָעֵדֻֽת׃ (כג) וַיְהִ֣י מִֽמׇּחֳרָ֗ת וַיָּבֹ֤א מֹשֶׁה֙ אֶל־אֹ֣הֶל הָעֵד֔וּת וְהִנֵּ֛ה פָּרַ֥ח מַטֵּֽה־אַהֲרֹ֖ן לְבֵ֣ית לֵוִ֑י וַיֹּ֤צֵֽא פֶ֙רַח֙ וַיָּ֣צֵֽץ צִ֔יץ וַיִּגְמֹ֖ל שְׁקֵדִֽים׃ (כד) וַיֹּצֵ֨א מֹשֶׁ֤ה אֶת־כׇּל־הַמַּטֹּת֙ מִלִּפְנֵ֣י יְהֹוָ֔ה אֶֽל־כׇּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּרְא֥וּ וַיִּקְח֖וּ אִ֥ישׁ מַטֵּֽהוּ׃ {פ}
(כה) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה הָשֵׁ֞ב אֶת־מַטֵּ֤ה אַהֲרֹן֙ לִפְנֵ֣י הָעֵד֔וּת לְמִשְׁמֶ֥רֶת לְא֖וֹת לִבְנֵי־מֶ֑רִי וּתְכַ֧ל תְּלוּנֹּתָ֛ם מֵעָלַ֖י וְלֹ֥א יָמֻֽתוּ׃ (כו) וַיַּ֖עַשׂ מֹשֶׁ֑ה כַּאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֹת֖וֹ כֵּ֥ן עָשָֽׂה׃ {פ}
(כז) וַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־מֹשֶׁ֖ה לֵאמֹ֑ר הֵ֥ן גָּוַ֛עְנוּ אָבַ֖דְנוּ כֻּלָּ֥נוּ אָבָֽדְנוּ׃ (כח) כֹּ֣ל הַקָּרֵ֧ב ׀ הַקָּרֵ֛ב אֶל־מִשְׁכַּ֥ן יְהֹוָ֖ה יָמ֑וּת הַאִ֥ם תַּ֖מְנוּ לִגְוֺֽעַ׃ {ס}

Numbers 17

(1) The LORD spoke to Moses, saying: (2) Order Eleazar son of Aaron the priest to remove the fire pans—for they have become sacred—from among the charred remains; and scatter the coals abroad. (3) [Remove] the fire pans of those who have sinned at the cost of their lives, and let them be made into hammered sheets as plating for the altar—for once they have been used for offering to the LORD, they have become sacred—and let them serve as a warning to the people of Israel. (4) Eleazar the priest took the copper fire pans which had been used for offering by those who died in the fire; and they were hammered into plating for the altar, (5) as the LORD had ordered him through Moses. It was to be a reminder to the Israelites, so that no outsider—one not of Aaron’s offspring—should presume to offer incense before the LORD and suffer the fate of Korah and his band. (6) Next day the whole Israelite community railed against Moses and Aaron, saying, “You two have brought death upon the LORD’s people!” (7) But as the community gathered against them, Moses and Aaron turned toward the Tent of Meeting; the cloud had covered it and the Presence of the LORD appeared. (8) When Moses and Aaron reached the Tent of Meeting, (9) the LORD spoke to Moses, saying, (10) “Remove yourselves from this community, that I may annihilate them in an instant.” They fell on their faces. (11) Then Moses said to Aaron, “Take the fire pan, and put on it fire from the altar. Add incense and take it quickly to the community and make expiation for them. For wrath has gone forth from the LORD: the plague has begun!” (12) Aaron took it, as Moses had ordered, and ran to the midst of the congregation, where the plague had begun among the people. He put on the incense and made expiation for the people; (13) he stood between the dead and the living until the plague was checked. (14) Those who died of the plague came to fourteen thousand and seven hundred, aside from those who died on account of Korah. (15) Aaron then returned to Moses at the entrance of the Tent of Meeting, since the plague was checked. (16) The LORD spoke to Moses, saying: (17) Speak to the Israelite people and take from them—from the chieftains of their ancestral houses—one staff for each chieftain of an ancestral house: twelve staffs in all. Inscribe each man’s name on his staff, (18) there being one staff for each head of an ancestral house; also inscribe Aaron’s name on the staff of Levi. (19) Deposit them in the Tent of Meeting before the Pact, where I meet with you. (20) The staff of the man whom I choose shall sprout, and I will rid Myself of the incessant mutterings of the Israelites against you. (21) Moses spoke thus to the Israelites. Their chieftains gave him a staff for each chieftain of an ancestral house, twelve staffs in all; among these staffs was that of Aaron. (22) Moses deposited the staffs before the LORD, in the Tent of the Pact. (23) The next day Moses entered the Tent of the Pact, and there the staff of Aaron of the house of Levi had sprouted: it had brought forth sprouts, produced blossoms, and borne almonds. (24) Moses then brought out all the staffs from before the LORD to all the Israelites; each identified and recovered his staff. (25) The LORD said to Moses, “Put Aaron’s staff back before the Pact, to be kept as a lesson to rebels, so that their mutterings against Me may cease, lest they die.” (26) This Moses did; just as the LORD had commanded him, so he did. (27) But the Israelites said to Moses, “Lo, we perish! We are lost, all of us lost! (28) Everyone who so much as ventures near the LORD’s Tabernacle must die. Alas, we are doomed to perish!”

ויקרא ט״ז:ב׳

(ב) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה דַּבֵּר֮ אֶל־אַהֲרֹ֣ן אָחִ֒יךָ֒ וְאַל־יָבֹ֤א בְכׇל־עֵת֙ אֶל־הַקֹּ֔דֶשׁ מִבֵּ֖ית לַפָּרֹ֑כֶת אֶל־פְּנֵ֨י הַכַּפֹּ֜רֶת אֲשֶׁ֤ר עַל־הָאָרֹן֙ וְלֹ֣א יָמ֔וּת כִּ֚י בֶּֽעָנָ֔ן אֵרָאֶ֖ה עַל־הַכַּפֹּֽרֶת׃

Leviticus 16:2

(2) The LORD said to Moses: Tell your brother Aaron that he is not to come at will into the Shrine behind the curtain, in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.

ויקרא י׳:א׳-ג׳

(א) וַיִּקְח֣וּ בְנֵֽי־אַ֠הֲרֹ֠ן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃ (ב) וַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהֹוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהֹוָֽה׃ (ג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן הוּא֩ אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה ׀ לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כׇל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַהֲרֹֽן׃

Leviticus 10:1-3

(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the LORD alien fire, which He had not enjoined upon them. (2) And fire came forth from the LORD and consumed them; thus they died at the instance of the LORD. (3) Then Moses said to Aaron, “This is what the LORD meant when He said: Through those near to Me I show Myself holy, And gain glory before all the people.” And Aaron was silent.