Bamidbar 16:1-19

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16:1

וַיִּקַּח קֹרַח בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶּלֶת בְּנֵי רְאוּבֵֽן׃

Korach took, [Korach], the son of Yitzhar the son of Kehos, the son of Levi, and Dasan and Aviram the sons of Eliav, and On the son of Peles, the sons of Reuvein.

Rashi

ויקח קרח. פָּרָשָׁה זוֹ יָפֶה נִדְרֶשֶׁת בְּמִדְרַשׁ רַבִּי תַנְחוּמָא:

Korach took. This passage is beautifully expounded by Midrash R’ Tanchuma.

ויקח קרח. לָקַח אֶת עַצְמוֹ לְצַד אֶחָד לִהְיוֹת נֶחֱלָק מִתּוֹךְ הָעֵדָה לְעוֹרֵר עַל הַכְּהֻנָּה, וְזֶהוּ שֶׁתִּרְגֵם אֻנְקְלוֹס "וְאִתְפְּלֵג" — נֶחֱלַק מִשְּׁאָר הָעֵדָה לְהַחֲזִיק בְּמַחֲלֹקֶת, וְכֵן "מַה יִּקָּחֲךָ לִבֶּךָ" (איוב ט"ו) — לוֹקֵחַ אוֹתְךָ לְהַפְלִיגְךָ מִשְּׁאָר בְּנֵי אָדָם. דָּ"אַ: ויקח קרח, מָשַׁךְ רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁבָּהֶם בִּדְבָרִים, כְּמוֹ שֶׁנֶּאֱמַר "קַח אֶת אַהֲרֹן" (ויקרא ח'), "קְחוּ עִמָּכֶם דְּבָרִים" (הושע י"ד):

Korach took. He took himself to a different side, to be disassociated from the community and to cast aspersion on the kehunah. This is why Onkelos translates וְאִתְפְּלֵג, he separated himself from the rest of the community in order to maintain the dispute. Similarly, “why does your heart take you?”— (i.e.,) it takes you to separate you from other people. Another interpretation [of] “Korach took”: He won over the heads of the Sanhedrin among them, with flattering words, as it is said, “take Aharon,” “take words with you.”

בן יצהר בן קהת בן לוי. וְלֹא הִזְכִּיר "בֶּן יַעֲקֹב", שֶׁבִּקֵּשׁ רַחֲמִים עַל עַצְמוֹ שֶׁלֹא יִזָּכֵר שְׁמוֹ עַל מַחְלְקוֹתָם, שֶׁנֶּאֱמַר "בִּקְהָלָם אַל תֵּחַד כְּבֹדִי" (בראשית מ"ט), וְהֵיכָן נִזְכַּר שְׁמוֹ עַל קֹרַח? בְּהִתְיַחֲסָם עַל הַדּוּכָן בְּדִבְרֵי הַיָּמִים, שֶׁנֶּאֱמַר (דהי"א ו') "בֶּן אֶבְיָסָף בֶּן קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל":

The son of Yitzhar, the son of Kehos, the son of Levi. But Scripture does not mention, “the son of Yaakov,” since he [Yaakov] implored [God] for compassion on himself that his name be omitted from their dispute, as it is said, “let my honor not be identified with their assembly.” Where is his (Yaakov’s) name mentioned with Korach? At the genealogical identification [of the Levites] at the platform, in Divrei Hayamim, as it is said, “the son of Evyasaf, the son of Korach, the son of Yitzhar, the son of Kehos, the son of Levi, the son of Yisroel.”

דתן ואבירם. בִּשְׁבִיל שֶׁהָיָה שֵׁבֶט רְאוּבֵן שָׁרוּי בַּחֲנִיָּתָם תֵּימָנָה שָׁכֵן לִקְהָת וּבָנָיו הַחוֹנִים תֵּימָנָה, נִשְׁתַּתְּפוּ עִם קֹרַח בְּמַחֲלָקְתּוֹ — "אוֹי לָרָשָׁע אוֹי לִשְׁכֵנוֹ". וּמָה רָאָה קֹרַח לַחֲלֹק עִם מֹשֶׁה? נִתְקַנֵּא עַל נְשִׂיאוּתוֹ שֶׁל אֱלִיצָפָן בֶּן עֻזִּיאֵל, שֶׁמִּנָּהוּ מֹשֶׁה נָשִׂיא עַל בְּנֵי קְהָת עַל פִּי הַדִּבּוּר, אָמַר קֹרַח, אַחֵי אַבָּא אַרְבָּעָה הָיוּ, שֶׁנֶּאֱמַר (שמות ו') "וּבְנֵי קְהָת" וְגוֹ', עַמְרָם הַבְּכוֹר נָטְלוּ שְׁנֵי בָנָיו גְּדֻלָּה, אֶחָד מֶלֶךְ וְאֶחָד כֹּהֵן גָּדוֹל, מִי רָאוּי לִטֹּל אֶת הַשְּׁנִיָּה? לֹא אֲנִי שֶׁאֲנִי בֶּן יִצְהָר, שֶׁהוּא שֵׁנִי לְעַמְרָם, וְהוּא מִנָּה נָשִׂיא אֶת בֶּן אָחִיו הַקָּטָן מִכֻּלָּם, הֲרֵינִי חוֹלֵק עָלָיו וּמְבַטֵּל אֶת דְּבָרָיו. מֶה עָשָׂה? עָמַד וְכָנַס ר"נ רָאשֵׁי סַנְהֶדְרָאוֹת — רֻבָּן מִשֵּׁבֶט רְאוּבֵן שְׁכֵנָיו וְהֵם אֱלִיצוּר בֶּן שְׁדֵיאוּר וַחֲבֵרָיו וְכַיּוֹצֵא בוֹ, שֶׁנֶּאֱמַר נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד וּלְהַלָּן הוּא אוֹמֵר (במדבר א') "אֵלֶּה קְרוּאֵי הָעֵדָה" — וְהִלְבִּישָׁן טַלִּיתוֹת שֶׁכֻּלָּן תְּכֵלֶת, בָּאוּ וְעָמְדוּ לִפְנֵי מֹשֶׁה, אָמְרוּ לוֹ טַלִּית שֶׁכֻּלָּהּ שֶׁל תְּכֵלֶת חַיֶּבֶת בְּצִיצִית אוֹ פְטוּרָה? אָמַר לָהֶם חַיֶּבֶת, הִתְחִילוּ לִשְׂחֹק עָלָיו, אֶפְשָׁר טַלִּית שֶׁל מִין אַחֵר חוּט אֶחָד שֶׁל תְּכֵלֶת פּוֹטְרָהּ, זוֹ שֶׁכֻּלָּהּ תְּכֵלֶת לֹא תִפְטֹר אֶת עַצְמָהּ? (תנחומא):

And Dasan and Aviram. Because the tribe of Reuven made their camp at the south, neighboring Kehos and his sons, who camped at the south, they joined Korach in his dispute. ”Woe to the wicked, woe to his neighbor”! Why did Korach see fit to dispute Moshe? He envied Elitzafan the son of Uziel for his leadership. Moshe appointed him leader over the sons of Kehos, by the word of God. Korach said, ‘Father had four brothers, as it is said: “The sons of Kehos, etc.” Amram was the firstborn. His two sons assumed great distinction — one (Moshe) is the monarch, the other (Aharon) the Kohein Gadol. Who should appropriately assume the second [position], if not I, the son of Yitzhar, second to Amram? Yet he appointed, as leader, the son of the youngest of all of his (Amram’s) brothers. I will oppose him, and nullify everything he said.’ What did he do? He rose up and gathered two hundred fifty heads of Sanhedrin, mostly from the neighboring tribe of Reuven — they were Elitzur the son of Shdeiur, and his companions, and the like, as it is said, “leaders of the congregation, who were called to meetings,” and it says above, ”those called from the congregation (leaders of their ancestral tribes).” He clothed them in garments made completely of techeiles. They came and stood before Moshe and said to him: “Does a garment made completely of techeiles require tzitzis, or not?’ He said to them: “It is required.” They began scoffing at him. “How is it possible that a garment made of other material is absolved by a single thread of techeiles, yet one made completely of techeiles cannot absolve itself?”

בני ראובן. דָּתָן וַאֲבִירָם וְאוֹן בֶּן פֶּלֶת:

The sons of Reuvein. Dasan and Aviram, and On the son of Peles.

16:2

וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵֽי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵֽׁם׃

They rose up before Moshe with men from Bnei Yisroel [numbering] two hundred and fifty, who were the leaders of the congregation, those who were called to meetings, men of [prominent] name.

16:3

וַיִּֽקָּהֲלוּ עַל־מֹשֶׁה וְעַֽל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כׇל־הָֽעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהֹוָה וּמַדּוּעַ תִּֽתְנַשְּׂאוּ עַל־קְהַל יְהֹוָֽה׃

They gathered against Moshe and Aharon, and they said to them: “You have [taken] too much for yourselves [and] since the entire congregation are all holy and Adonoy is in their midst, why do you raise yourselves above the assembly of Adonoy?”

Rashi

רב לכם. הַרְבֵּה יוֹתֵר מִדַּאי לְקַחְתֶּם לְעַצְמְכֶם גְּדֻלָּה:

You have [taken] too much for yourselves. You have taken much more distinction for yourselves [than is appropriate].

כלם קדשים. כֻּלָּם שָׁמְעוּ דְבָרִים בְּסִינַי מִפִּי הַגְּבוּרָה:

Are all holy. They all heard the Word, at Sinai, from the mouth of the Almighty.

ומדוע תתנשאו. אִם לָקַחְתָּ אַתָּה מַלְכוּת, לֹא הָיָה לְךָ לִבְרֹר לְאָחִיךָ כְּהֻנָּה, לֹא אַתֶּם לְבַדְּכֶם שְׁמַעְתֶּם בְּסִינַי "אָנֹכִי ה' אֱלֹהֶיךָ", כָּל הָעֵדָה שָׁמְעוּ (שם):

Why do you raise yourselves. If you took the monarchy, you should not have chosen the kehunah for your brother. You were not alone in hearing, at Sinai, “I am God your God”— the entire community heard.

16:4

וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל־פָּנָֽיו׃

Moshe heard, and he fell upon his face.

Rashi

ויפל על פניו. מִפְּנֵי הַמַּחֲלֹקֶת, שֶׁכְּבָר זֶה בְיָדָם סִרְחוֹן רְבִיעִי, חָטְאוּ בָעֵגֶל, "וַיְחַל מֹשֶׁה" (שמות ל"ב), בַּמִּתְאוֹנְנִים, "וַיִּתְפַּלֵּל מֹשֶׁה" (במדבר י"א), בַּמְּרַגְּלִים, "וַיֹּאמֶר מֹשֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם" (שם י"ד), בְּמַחֲלָקְתּוֹ שֶׁל קֹרַח נִתְרַשְּׁלוּ יָדָיו, מָשָׁל לְבֶן מֶלֶךְ שֶׁסָּרַח עַל אָבִיו, וּפִיֵּס עָלָיו אוֹהֲבוֹ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, כְּשֶׁסָּרַח רְבִיעִית, נִתְרַשְּׁלוּ יְדֵי הָאוֹהֵב הַהוּא, אָמַר עַד מָתַי אַטְרִיחַ עַל הַמֶּלֶךְ? שֶׁמָּא לֹא יְקַבֵּל עוֹד מִמֶּנִּי (תנחומא):

He fell upon his face. Because of the dispute, as this was, already, their fourth despicable act. They sinned with the golden calf — “Moshe implored . . . “ With the complainers — “Moshe prayed . . .” With the spies — “Moshe said to God, If Egypt should hear. . .” At Korach’s dispute, his hands were weakened. This is compared to a prince who acted despicably against his father. His intimate friend placated him the first, second, and third times, but at the fourth despicable act, the friend’s hands were weakened. He said: “How long can I impose upon the king? Perhaps he will no longer receive me.”

16:5

וַיְדַבֵּר אֶל־קֹרַח וְאֶֽל־כׇּל־עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהֹוָה אֶת־אֲשֶׁר־לוֹ וְאֶת־הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר־בּוֹ יַקְרִיב אֵלָֽיו׃

He spoke to Korach and to his entire congregation, saying: “[In the] morning, Adonoy will make known who is His, and who is holy, He will bring close to Him; and whoever He chooses, He will bring near to Him.

Rashi

בקר וידע וגו'. עַתָּה עֵת שִׁכְרוּת הוּא לָנוּ וְלֹא נָכוֹן לְהֵרָאוֹת לְפָנָיו, וְהוּא הָיָה מִתְכַּוֵּן לִדְחוֹת שֶׁמָּא יַחְזְרוּ בָהֶם (שם):

[In the] morning, [Adonoy] will make known. This is a time when we are intoxicated, and it would be improper [for us] to appear in His Presence. His intention was to delay, so that they might repent.

בקר וידע ה' את אשר לו. לַעֲבוֹדַת לְוִיָּה:

[In the] morning, Adonoy will make known who is [qualified to be] His. For the Levite services.

ואת הקדוש. לִכְהֻנָּה:

And who is holy. For the kehunah.

והקריב. אוֹתָם אליו; וְהַתַּרְגּוּם מוֹכִיחַ כֵּן "וִיקָרֵב לָקֳדָמוֹהִי", "יְקָרֵב לְשִׁמּוּשֵׁיהּ"; וּמִ"אַ בקר, אָ"ל מֹשֶׁה, גְּבוּלוֹת חָלַק הַקָּבָּ"ה בְּעוֹלָמוֹ, יְכוֹלִים אַתֶּם לַהֲפֹךְ בֹּקֶר לְעֶרֶב? כֵּן תּוּכְלוּ לְבַטֵּל אֶת זוֹ שֶׁנֶּאֱמַר "וַיְהִי עֶרֶב וַיְהִי בֹקֶר וַיַּבְדֵּל" (בראשית א'), כָּךְ "וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ" וְגוֹ' (דהי"א כ"ג):

He will bring. Them close to Him. Targum [Onkelos] demonstrates this: “He will bring into His presence.” “He will bring into His service.” According to the Midrashic interpretation of “morning”: Moshe said to them, ‘God marked His universe with boundaries. Can you possibly transform morning into evening? that is how possible it is for you to nullify this, as it is said, “it became evening and it became morning, and He separated” Similarly, “Aharon was separated to be consecrated etc.”

16:6

זֹאת עֲשׂוּ קְחוּ־לָכֶם מַחְתּוֹת קֹרַח וְכׇל־עֲדָתֽוֹ׃

Do this: Take, for yourselves, fire pans, Korach and his entire congregation,

Rashi

זאת עשו קחו לכם מחתות. מָה רָאָה לוֹמַר לָהֶם כָּךְ? אָמַר לָהֶם, בְּדַרְכֵי הַגּוֹיִם יֵשׁ נִימוּסִים הַרְבֵּה וְכוּמָרִים הַרְבֵּה וְכֻלָם (אֵין) מִתְקַבְּצִים בְּבַיִת אֶחָד, אָנוּ אֵין לָנוּ אֶלָּא ה' אֶחָד, אָרוֹן אֶחָד, וְתוֹרָה אַחַת וּמִזְבֵּחַ אֶחָד וְכֹהֵן גָּדוֹל אֶחָד, וְאַתֶּם ר"ן אִישׁ מְבַקְּשִׁים כְּהֻנָּה גְדוֹלָה, אַף אֲנִי רוֹצֶה בְכָךְ, הֵא לָכֶם תַּשְׁמִישׁ חָבִיב מִכֹּל, הִיא הַקְּטֹרֶת הַחֲבִיבָה מִכָּל הַקָּרְבָּנוֹת, וְסַם הַמָּוֶת נִתַּן בְּתוֹכוֹ, שֶׁבּוֹ נִשְׂרְפוּ נָדָב וַאֲבִיהוּ, לְפִיכָךְ הִתְרָה בָהֶם והיה האיש אשר יבחר ה' הוא הקדש — כְּבָר הוּא בִקְדֻשָּׁתוֹ, וְכִי אֵין אָנוּ יוֹדְעִים שֶׁמִּי שֶׁיִּבְחַר הוּא הַקָּדוֹשׁ? אֶלָּא אָמַר לָהֶם מֹשֶׁה, הֲרֵינִי אוֹמֵר לָכֶם, שֶׁלֹּא תִּתְחַיְּבוּ, מִי שֶׁיִּבְחַר בוֹ יֵצֵא חַי וְכֻלְּכֶם אוֹבְדִין (תנחומא):

Do this: Take, for yourselves, fire pans. Why did he see fit to tell them this? He said to them, “the gentile way is to have a variety of rituals, with many priests, [not all] gathered in one Temple. We have only one God, one Ark, one Torah, one Altar, and one Kohein Gadol. Yet you — two hundred and fifty men — seek the kehunah Gedolah! I, too, will acquiesce. Here you have the most precious service, the incense, more precious than all the sacrifices. But a deadly poison is placed in it, which consumed Nadav and Avihu.” He, therefore, warned them, “The man who will be chosen by Adonoy, he is the holy one.” He was already holy. Do we not know that the chosen one is holy? Rather, Moshe said to them, “I tell you this so that you will not be found guilty. The chosen one will survive, but all of you will be lost.”

מחתות. כֵּלִים שֶׁחוֹתִין בָּהֶם גֶּחָלִים וְיֵשׁ לָהֶם בֵּית יָד:

Fire pans. Utensils for stoking coals, with a handle.

16:7

וּתְנוּ בָהֵן ׀ אֵשׁ וְשִׂימוּ עֲלֵיהֶן ׀ קְטֹרֶת לִפְנֵי יְהֹוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהֹוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִֽי׃

and place fire in them and put incense upon them before Adonoy, tomorrow; and it will be that the man who will be chosen by Adonoy, he is the holy one; [you have taken] too much upon yourselves, sons of Levi.”

Rashi

רב לכם בני לוי. דָּבָר גָּדוֹל אָמַרְתִּי לָכֶם; וְלֹא טִפְּשִׁים הָיוּ, שֶׁכָּךְ הִתְרָה בָהֶם וְקִבְּלוּ עֲלֵיהֶם לְקָרֵב? הֵם חָטְאוּ עַל נַפְשׁוֹתָם, שֶׁנֶּאֱמַר "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם" (במדבר י״ז:ג׳), 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" (דברי הימים א כ"ה ה'), אָמַר אֶפְשָׁר כָּל הַגְּדֻלָּה הַזֹּאת עֲתִידָה לַעֲמֹד מִמֶּנִּי וַאֲנִי אֶדּוֹם? לְכָךְ נִשְׁתַּתֵּף לָבֹא לְאוֹתָהּ חֲזָקָה, שֶׁשָּׁמַע מִפִּי מֹשֶׁה שֶׁכֻּלָּם אוֹבְדִים וְאֶחָד נִמְלָט, "אֲשֶׁר יִבְחַר ה' הוּא הַקָּדוֹשׁ" — טָעָה וְתָלָה בְעַצְמוֹ, וְלֹא רָאָה יָפֶה, לְפִי שֶׁבָּנָיו עָשׂוּ תְשׁוּבָה, וּמֹשֶׁה הָיָה רוֹאֶה. — תַּנְחוּמָא:

You have taken [too] much upon yourselves, sons of Levi. [I told you many things which are acceptable to the heart (i.e., reasonable). Another interpretation:] What I have said to you is a matter of great significance. Were they not fools, for he warned them, and yet they undertook to bring the offering? They sinned with their souls, as it is said, “the firepans of these sinners with their souls.” But Korach who was astute, why did he see fit to engage in this foolishness? His vision deceived him. He saw a great dynasty descending from him — Shmuel, who was equal to Moshe and Aharon. He said, “for his sake, I will be spared.” And twenty four watches arising from his descendants, all prophesying by Divine inspiration, as it is said, “all of these were the sons of Heiman.” He said, “is it possible that all this greatness is destined to arise from me, and I shall remain silent”? This is why he participated, for, he had heard from Moshe’s mouth, that they would all be lost, but one would be spared: “The one whom God will choose, he is holy.” He mistakenly attributed this to himself, but his vision was flawed, as his sons repented. But Moshe saw.

רב לכם. דָּבָר גָּדוֹל נְטַלְתֶּם בְּעַצְמְכֶם לַחֲלֹק עַל הַקָּבָּ"ה:

Too much upon yourselves You have undertaken a great task for yourselves to dispute the Holy One, Blessed is He.

16:8

וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִֽי׃

Moshe said to Korach, “Please listen sons of Levi,

Rashi

ויאמר משה אל קרח שמעו נא בני לוי. הִתְחִיל לְדַבֵּר עִמּוֹ בִּדְבָרִים רַכִּים, כֵּיוָן שֶׁרָאָהוּ קְשֵׁה עֹרֶף, אָמַר עַד שֶׁלֹּא יִשְׁתַּתְּפוּ שְׁאָר הַשְּׁבָטִים וְיֹאבְדוּ עִמּוֹ, אֲדַבֵּר גַּם אֶל כֻּלָּם, הִתְחִיל לְזָרֵז בָּהֶם "שִׁמְעוּ נָא בְּנֵי לֵוִי" (תנחומא):

Moshe said to Korach, “Please listen, sons of Levi.” He began speaking gently to him, but when he saw that he was stiff necked, he said, “before the other tribes join and are lost with him, I had better speak with all of them, too.” He began exhorting them, “please listen, sons of Levi.”

16:9

הַמְעַט מִכֶּם כִּֽי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהֹוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָֽם׃

is it but a pittance for yourselves that the God of Israel has separated you from the [rest of the] congregation of Israel to bring you closer to Him to perform the services of the Mishkan of Adonoy, and to stand before the congregation to serve them?

Rashi

ולעמד לפני העדה. לָשִׁיר עַל הַדּוּכָן:

And to stand before the congregation. To sing on the platform.

16:10

וַיַּקְרֵב אֹֽתְךָ וְאֶת־כׇּל־אַחֶיךָ בְנֵי־לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם־כְּהֻנָּֽה׃

He brought you near with all of your brethern the sons of Levi with you, and yet you ask to be kohanim as well?

Rashi

ויקרב אתך. לְאוֹתוֹ שֵׁרוּת שֶׁהִרְחִיק מִמֶּנּוּ שְׁאָר עֲדַת יִשְֹרָאֵל:

He brought you near. To the service from which he distanced the rest of the community of Yisroel.

16:11

לָכֵן אַתָּה וְכׇל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהֹוָה וְאַהֲרֹן מַה־הוּא כִּי (תלונו) [תַלִּינוּ] עָלָֽיו׃

Therefore, you and your entire congregation who are gathered against Adonoy; and what is Aharon that you rail against him?”

Rashi

לכן. בִּשְׁבִיל כָּךְ אתה וכל עדתך הנעדים אִתְּךָ עַל ה', כִּי בְשְׁלִיחוּתוֹ עָשִׂיתִי לָתֵת כְּהֻנָּה לְאַהֲרֹן, וְלֹא לָנוּ הוּא הַמַּחֲלֹקֶת הַזֶּה (שם):

Therefore, Because of this, you, and your entire congregation who are gathered with you, have assembled against God, for I have acted as His representative in awarding the kehunah to Aharon. This quarrel is not with us.

16:12

וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶֽה׃

Moshe sent to call for Dasan and Avirom the sons of Eliav and they said “We will not go up.

Rashi

וישלח משה וגו'. מִכָּאן שֶׁאֵין מַחֲזִיקִין בְּמַחֲלֹקֶת, שֶׁהָיָה מֹשֶׁה מְחַזֵּר אַחֲרֵיהֶם לְהַשְׁלִימָם בְּדִבְרֵי שָׁלוֹם (סנהדרין ק"י):

Moshe sent, etc. From here [we derive] that one should not maintain a dispute, for Moshe sought them out in order to come to terms with them through a peaceful dialogue.

לא נעלה. פִּיהֶם הִכְשִׁילָם, שֶׁאֵין לָהֶם אֶלָּא יְרִידָה:

We will not go up. Their own words caused them to stumble — they will have nothing but a downfall.

16:13

הַמְעַט כִּי הֶֽעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּֽי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵֽר׃

Is it but a pittance that you have brought us up from a land flowing with milk and honey to kill us in the desert, that you must excercise power over us to make yourself powerful as well?

16:14

אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶֽה׃

Even into a land flowing with milk and honey you have not brought us, and [not] given us an inheritance of fields and vineyards if you put those people’s eyes out, [even then] we would not go up.”

Rashi

ותתן לנו. הַדָּבָר מוּסָב עַל "לֹא" הָאָמוּר לְמַעְלָה, כְּלוֹמַר לֹא הֲבִיאוֹתָנוּ וְלֹא נָתַתָּ לָנוּ נַחֲלַת שָֹדֶה וָכֶרֶם; אָמַרְתָּ לָנוּ "אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל אֶרֶץ טוֹבָה" וְגוֹ' (שמות ג'), מִשָּׁם הוֹצֵאתָנוּ, וְלֹא אֶל אֶרֶץ זָבָת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ, אֶלָּא גָּזַרְתָּ עָלֵינוּ לַהֲמִיתֵנוּ בַּמִּדְבָּר, שֶׁאָמַרְתָּ לָנוּ "בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם" (במדבר י"ד):

And [not] given us. The statement relates to Gא (“not”), mentioned above, as if to say, “you have not brought us, and you have not given us an inheritance of fields and vineyards. You told us, ‘I will bring you up out of the suffering of Egypt to a good land . . . [flowing with milk and honey].’ You brought us out of there, but not to a land flowing with milk and honey did you bring us. Rather, you decreed, against us, that we die in the wilderness, as you said to us, ‘Your corpses will fall in this wilderness’.”

העיני האנשים ההם תנקר וגו'. אֲפִלּוּ אַתָּה שׁוֹלֵחַ לְנַקֵּר אֶת עֵינֵינוּ אִם לֹא נַעֲלֶה אֵלֶיךָ, לֹא נַעֲלֶה:

If you put those people’s eyes out, etc. Even if you send agents to put our eyes out unless we go up to you, we will not go up.

האנשים ההם. כְּאָדָם הַתּוֹלֶה קִלְלָתוֹ בַּחֲבֵרוֹ:

Those people. Like a man who attributes his own curse to someone else.

16:15

וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהֹוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶֽם׃

Moshe was extremely distressed, and said to Adonoy: “Do not turn to their offering; not a donkey did I sequester from any one of them nor have I done ill to any one of them.”

Rashi

ויחר למשה מאד. נִצְטַעֵר עַד לִמְאֹד:

Moshe was extremely distressed. And Moshe was very grieved.

אל תפן אל מנחתם. לְפִי פְשׁוּטוֹ הַקְּטֹרֶת שֶׁהֵם מַקְרִיבִין לְפָנֶיךָ מָחָר אַל תֵּפֶן אֲלֵיהֶם; וּמִדְרָשׁוֹ: אָמַר, יוֹדֵעַ אֲנִי שֶׁיֵּשׁ לָהֶם חֵלֶק בִתְמִידֵי צִבּוּר, אַף חֶלְקָם לֹא יְקֻבַּל לְפָנֶיךָ לְרָצוֹן, תַּנִּיחֶנּוּ הָאֵשׁ וְלֹא תֹאכְלֶנּוּ (תנחומא):

Do not turn to their offering. According to the plain interpretation, [through] the incense which they will offer before you tomorrow, do not turn to them. According to the Midrash, he said, “I know that they have a portion in the continual communal sacrifices. Let their portion not be received by you favorably. Let the fire allow it to remain without consuming it.”

לא חמור אחד מהם נשאתי. לֹא חֲמוֹרוֹ שֶׁל אֶחָד מֵהֶם נָטַלְתִּי. אֲפִלּוּ כְּשֶׁהָלַכְתִּי מִמִּדְיָן לְמִצְרַיִם וְהִרְכַּבְתִּי אֶת אִשְׁתִּי וְאֶת בָּנַי עַל הַחֲמוֹר, וְהָיָה לִי לִטֹּל אוֹתוֹ הַחֲמוֹר מִשֶּׁלָּהֶם, לֹא נָטַלְתִּי אֶלָּא מִשֶּׁלִּי; וְתַ"אֻ "שְׁחָרִית", לְשׁוֹן אֲרַמִּי כָּךְ נִקְרֵאת אַנְגַּרְיָא שֶׁל מֶלֶךְ "שַׁחֲוָר":

Not a donkey did I sequester from any one of them. I did not take a donkey from any one of them. Even when I went from Midyan to Egypt and set my wife and sons on a donkey, when I could have justifiably taken that donkey from them, I took only of my own. Onkelos translates שְׁחָרִית, “sequestered.” In Aramaic, the king’s service is called שַׁחְוַור .

16:16

וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכׇל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהֹוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָֽר׃

Moshe said to Korach: “You and your entire congregation will be before Adonoy, you, and they, and Aharon, tomorrow.

Rashi

והם. עֲדָתְךָ:

And they. Your congregation.

16:17

וּקְחוּ ׀ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהֹוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתֽוֹ׃

Each man will take his firepan and place incense in them and you will offer before Adonoy each man his firepan, two hundred and fifty firepans, and you and Aharon will each take his own firepan.”

Rashi

והקרבתם איש מחתתו. הַחֲמִשִּׁים וּמָאתַיִם אִישׁ שֶׁבָּכֶם:

And you will offer before Adonoy each man his firepan. The two hundred fifty men among you.

16:18

וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַֽיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמֹשֶׁה וְאַהֲרֹֽן׃

Each man took his firepan and they placed fire in them and they put incense in them and they stood at the entrance of the Tent of Meeting along with Moshe and Aharon.

16:19

וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כׇּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהֹוָה אֶל־כׇּל־הָעֵדָֽה׃ {ס}

Korach congregated against them, the entire congregation at the entrance of the Tent of Meeting, and the glory of Adonoy appeared to the entire congregation.

Rashi

ויקהל עליהם קרח. בְּדִבְרֵי לֵצָנוּת, כָּל הַלַּיְלָה הַהוּא הָלַךְ אֵצֶל הַשְּׁבָטִים וּפִתָּה אוֹתָם — "כִּסְבוּרִין אַתֶּם שֶׁעָלַי לְבַדִּי אֲנִי מַקְפִּיד? אֵינִי מַקְפִּיד אֶלָּא בִּשְׁבִיל כֻּלְּכֶם, אֵלּוּ בָאִין וְנוֹטְלִין כָּל הַגְּדֻלּוֹת, לוֹ הַמַּלְכוּת וּלְאָחִיו הַכְּהֻנָּה" עַד שֶׁנִּתְפַּתּוּ כֻלָּם (שם):

Korach congregated against them. With mockery. All that night he went to the tribes and enticed them. — “Do you think I am indignant for my sake alone? I am indignant only for the sake of all of you! They came and took all the great offices, the monarchy for himself, and the kehunah for his brother. . .,” until they were all convinced.

וירא כבוד ה'. בָּא בְּעַמּוּד עָנָן:

The glory of Adonoy appeared. He came in the pillar of cloud.

Bamidbar 16:1-19 במדבר ט״ז:א׳-י״ט

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