(ו) אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן:
(6) Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.
(א) ויקח קרח פרשה זו יפה נדרשת במדרש רבי תנחומא (קרח ב) ויקח קרח לקח עצמו לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה וזהו שתרגם אונקלוס... ואמר רבי אברהם (אבן עזרא על במדבר ט״ז:א׳) כי זה הדבר היה במדבר סיני כאשר נחלפו הבכורים ונבדלו הלוים כי חשבו ישראל שאדונינו משה עשה זה מדעתו לתת גדולה לאחיו גם לבני קהת שהם קרובים אליו ולכל בני לוי שהם ממשפחתו והלוים קשרו עליו בעבור היותם נתונים לאהרן ולבניו וקשר דתן ואבירם בעבור שהסיר הבכורה מראובן אביהם גם קרח בכור היה וזה מדעתו של רבי אברהם שהוא אומר במקומות רבים אין מוקדם ומאוחר בתורה לרצונו וכבר כתבתי (במדבר ט׳:א׳) כי על דעתי כל התורה כסדר זולתי במקום אשר יפרש הכתוב ההקדמה והאחור וגם שם לצורך ענין ולטעם נכון אבל היה הדבר הזה במדבר פארן בקדש ברנע אחר מעשה המרגלים והנכון בדרש שכעס קרח על נשיאות אלצפן כמאמר רבותינו (תנחומא קרח א) וקנא גם באהרן כמו שנאמר ובקשתם גם כהונה (במדבר ט״ז:י׳) ונמשכו דתן ואבירם עמו ולא על הבכורה כי יעקב אביהם הוא אשר נטלה מראובן ונתנה ליוסף אבל גם הם אמרו טענתם להמיתנו במדבר (במדבר ט״ז:י״ג) ולא אל ארץ זבת חלב ודבש הביאתנו (במדבר ט״ז:י״ד) והנה ישראל בהיותם במדבר סיני לא אירע להם שום רעה כי גם בדבר העגל שהיה החטא גדול ומפורסם היו המתים מועטים ונצלו בתפלתו של משה שהתנפל עליהם ארבעים יום וארבעים לילה והנה היו אוהבים אותו כנפשם ושומעים אליו ואלו היה אדם מורד על משה בזמן ההוא היה העם סוקלים אותו ולכן סבל קרח גדולת אהרן וסבלו הבכורים מעלת הלוים וכל מעשיו של משה אבל בבואם אל מדבר פארן ונשרפו באש תבערה ומתו בקברות התאוה רבים וכאשר חטאו במרגלים לא התפלל משה עליהם ולא בטלה הגזרה מהם ומתו נשיאי כל השבטים במגפה לפני ה' ונגזר על כל העם שיתמו במדבר ושם ימותו אז היתה נפש כל העם מרה והיו אומרים בלבם כי יבואו להם בדברי משה תקלות ואז מצא קרח מקום לחלוק על מעשיו וחשב כי ישמעו אליו העם וזה טעם להמיתנו במדבר אמרו הנה הבאת אותנו אל המקום הזה ולא קיימת בנו מה שנדרת לתת לנו ארץ זבת חלב ודבש כי לא נתת לנו נחלה כלל אבל נמות במדבר ונהיה כלים שם כי גם זרענו לא יצאו מן המדבר לעולם ויבטל מן הבנים מה שנדרת להם כאשר נתבטל מן האבות וזה טעם תלונתם הנה במקום הזה אחר גזרת המרגלים מיד והקרוב כי היו אלה הנקהלים כולם בכורות כי על כן חרה להם על הכהונה ולכך אמר להם משה שיקחו מחתות כמנהגם הראשון ויתגלה הדבר אם יבחר השם בהם או בכהנים:
But the opinion of the Midrash [Tanchuma quoted further on] is not in accordance with the Rabbi’s [i.e., Rashi’s] interpretation, for the Rabbis have said there: “The term vayikach always denotes ‘division,’ [and here it means] that his heart took control of him, in a similar manner to that which it says, Why ‘yikachacha’ thy heart?” The verse thus does not mean to say that Korach betook himself [physically] to one side [of the camp]. Similarly, Why ‘yikachacha’ thy heart? does not mean that it [your heart] takes you to one side to separate yourself [physically] from other people. Instead, the meaning of the [interpretation of the] Midrash on [the phrase] Vayikach Korach is that he took counsel in his heart to do that which [Scripture] relates [subsequently], for [the term] “taking” applies also to counsel and thought. Similarly, Why ‘yikachacha’ thy heart? means: “What thought does your heart lead you to, that you should be thinking secretly: ‘There is no justice nor Judge,’ and you do not reveal it? Or, and why do thine eyes wink?, for one can notice from your winkings that you deny G-d’s justice, but you do not utter [that belief] openly, but [instead] you complain [of injustice], as one who conceals his intent.” Eliphaz said this to Job before Job explained his thoughts in a clearly-expressed statement, [saying] that the Creator’s concern does not extend to the individuals of the lower beings [of each species]. Therefore Eliphaz said to Job: And thou sayest: ‘What doth G-d know? Can He judge through the dark cloud?’ This is the true meaning of that reply [of Eliphaz to Job: Why ‘yikachacha’ thy heart? and why do thine eyes wink? — as is apparent] to one who considers it carefully. Similarly we find the term “taking” used of “thinking”: ‘k’chu’ (take) my instruction; nor ‘kachath’ (to take) instruction.
The Rabbis have further said in the Midrash: “Scripture does not state here: And Korach ‘quarelled,’ or ‘spoke,’ or ‘commanded,’ but it says vayikach (and he took). What did he take? He did not take anything; rather, it was his heart that took [control of] him, just as Scripture says, Why doth thy heart take thee?” This [Midrash] coincides with what I have explained. And Onkelos who translated: [vayikach as] v’ithpleig (“and he separated himself”) explained the [expression according to its] general meaning, not according to its literal sense, as is his habit in many places. Thus also he translated [the expression] about ‘d’var’ (the matter of) Korach as “about ‘the strife’ of Korach,” while ‘bi’dvar’ (the matter of) Balaam he translated as “through ‘the counsel’ of Balaam,” because he mentions the [whole] subject-matter in his translation [rather than the literal meaning, as illustrated by the change in the translation of the word d’var in the above example].
And Rabbi Abraham ibn Ezra wrote: “And Korach took [means he took] ‘men,’ the phrase being elliptical, as in: chamor lechem [literally: ‘an ass of bread,’ which means: ‘an ass laden with bread’].” Others explain that [the word] v’dathan (and Dathan) [in the phrase: And Korach took … and Dathan] is like the verse, And these are the children of Zibeon: ‘and’ Ajah, and Anah [where the letter vav in the word v’ayah is redundant, and here too the vav in v’dathan is redundant], and its correct meaning is thus: “and Korach took Dathan and Abiram” [and they rose up before Moses]. But in my opinion there is no need for [these interpretations], for it is quite correct for the [Sacred] Language to say: “and Korach took and Dathan, and they rose, and they assembled themselves together against Moses and against Aaron,” because the [word] “taking” always occurs at the beginning of an event, being an expression of taking action to [do] that deed. Similarly, And Absalom in his lifetime had ‘taken’ and reared up for himself the pillar [which means that “he bestirred himself” to set up the pillar]. And if you prefer to explain that the term “taking” refers to the object mentioned subsequently, [so that the verse quoted means]: “and Absalom took the pillar and reared it up for himself in his lifetime” — you may likewise explain [our phrase] “and Korach took” [as referring to] the men of the children of Israel, two hundred and fifty, and they rose up before Moses, and they assembled themselves together against Moses and against Aaron.
Rabbi Abraham ibn Ezra wrote that this incident [of Korach’s rebellion] happened in the wilderness of Sinai when the firstborns were exchanged [for the Levites] and the Levites were separated [to do the Divine service in the Tent of Meeting], for [some] Israelites thought that Moses our master did this of his own accord so that he could bestow greatness upon his brother [Aaron] and on the children of Kohath who were his relatives, and on all the Levites, since they were of his family. The Levites [nevertheless] joined the conspiracy against him [Moses] because they were given to Aaron and to his sons, and Dathan and Abiram [who were of the tribe of Reuben] joined in the rebellion because Moses took away the right of the firstborn from their ancestor Reuben [and gave it to Joseph]. Korach too was a firstborn. [Thus far are Ibn Ezra’s comments.] Now all this is based on the opinion of Rabbi Abraham ibn Ezra [himself] who has said in many places, as it pleases him, that there is no strict chronological order in the [narrative of the] Torah, but I have already written that in my opinion the whole Torah follows the chronological sequence, except for those places where Scripture [itself] expressly states the “earlier” and the “later,” and even then it is [only changed] for a particular purpose and for good reason. But this matter [i.e., the rebellion of Korach] happened in the wilderness of Paran, in Kadesh-barnea, after the incident of the spies [and not, as Ibn Ezra wrote, before the sending of the spies].
A correct interpretation by way of homiletic exposition is that Korach became angry because of the status of prince [of the Kohathites] bestowed [by Moses] upon Elizaphan, as our Rabbis have said, and he was also jealous of Aaron, as it is said, and seek ye the priesthood also! Dathan and Abiram [who were of the tribe of Reuben] were attracted to Korach, but not because of the [loss of their] birthright, for it was their father Jacob who had deprived Reuben of it and given it to Joseph; however, they too, voiced their complaint [by saying that Moses had taken the people out of Egypt] to kill us in the wilderness, and moreover thou hast not brought us into a land flowing with milk and honey. Now as long as Israel was in the wilderness of Sinai no evil happening befell them, for even after the incident of the [golden] calf, which was a serious and well-known sin, those who died [as a punishment] were few, and the people were saved by Moses’ prayer when he fell down before the Eternal the forty days and forty nights. Thus they loved Moses as [they loved] themselves, and they obeyed him, so that had anybody rebelled against Moses at that time, the people would have stoned him. Therefore Korach endured the greatness of Aaron [when he was appointed High Priest], and the firstborns accepted [without protest] the high status of the Levites, and all [the other] acts of Moses. But when they came to the wilderness of Paran and [some people] were burnt in Taberah, and many died in Kibroth-hattaavah, and when after sinning [in the matter of] the spies Moses did not pray on their behalf, so that the decree against them was thus not annulled, and the princes of all the tribes died by the plague before the Eternal and it was decreed that the whole people would be consumed in the wilderness and there they shall die, then the mood of the whole people became embittered, and they said in their hearts that mishaps occur to them through Moses’ words. Therefore Korach found it an opportune occasion to contest Moses’ deeds, thinking that the people would [readily] listen to him. This was the intention of [the statement of Dathan and Abiram that Moses had taken the people out of Egypt] to kill us in the wilderness, meaning: “Behold, you have brought us to this place and you have not fulfilled that which you promised to give us, [namely to take us to] a land flowing with milk and honey, for you have not given us any inheritance at all; instead we will die in the wilderness and be wiped out there, for our children will also never come out of the wilderness, and that which you promised our children will also not be fulfilled, just as it did not come to realization with respect to their parents.” This then was the reason why they murmured particularly at this juncture immediately after the [Divine] decree because of the spies. It is likely that all those who assembled [against Moses] were firstborns, and therefore they were annoyed about the priesthood [which was taken away from them], and that is why Moses told them to take censers [and put incense upon them as they used formerly to do, and it would become clear thereby whether G-d preferred them or the priests.
(ה)... דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ.
(5) How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?
