קרח

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.

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.

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.”

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.”

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.

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.

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.”

ולעמד לפני העדה. לָשִׁיר עַל הַדּוּכָן:

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

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.

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.

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.

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.

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 .

והם. עֲדָתְךָ:

And they. Your congregation.

והקרבתם איש מחתתו. הַחֲמִשִּׁים וּמָאתַיִם אִישׁ שֶׁבָּכֶם:

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

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.

אל אלהי הרוחת. יוֹדֵעַ מַחֲשָׁבוֹת; אֵין מִדָּתְךָ כְּמִדַּת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁסָּרְחָה עָלָיו מִקְצָת מְדִינָה, אֵינוֹ יוֹדֵעַ מִי הַחוֹטֵא, לְפִיכָךְ כְּשֶׁהוּא כוֹעֵס נִפְרָע מִכֻּלָּם, אֲבָל אַתָּה, לְפָנֶיךָ גְלוּיוֹת כָּל הַמַּחֲשָׁבוֹת וְיוֹדֵעַ אַתָּה מִי הַחוֹטֵא (שם):

Almighty, the God of the spirits. Knower of thoughts. Your attributes are not like mortal attributes. A mortal king, against whom some of his kingdom acted scurrilously, does not know who the sinner is. Therefore, when he is angry, he punishes them all. But You — to You, all thoughts are revealed, and You know who the sinner is.

האיש אחד. הוּא הַחוֹטֵא וְאַתָּה עַל כָּל הָעֵדָה תִּקְצֹף; אָמַר הַקָּבָּ"ה, יָפֶה אֲמַרְתֶּם, אֲנִי יוֹדֵעַ וּמוֹדִיעַ מִי חָטָא וּמִי לֹא חָטָא (שם):

If one man. Has sinned, will You be angry with the entire congregation? The Holy One, Blessed is He, said: “You have spoken well. I know, and will make known, who sinned and who did not sin.”

העלו. כְּתַרְגּוּמוֹ, הִסְתַּלְּקוּ מִסְּבִיבוֹת מִשְׁכַּן קֹרַח:

Depart (lit. go up). As Targum [Onkelos] renders, (אִסְתַּלָּקוּ), ”depart,” from around Korach’s dwelling.

ויקם משה. כְּסָבוּר שֶׁיִּשְּׂאוּ לוֹ פָנִים וְלֹא עָשׂוּ:

Moshe rose up. He thought they would treat him with regard, but they did not.

יצאו נצבים. בְּקוֹמָה זְקוּפָה — לְחָרֵף וּלְגַדֵּף, כְּמוֹ (שמואל א י"ז) "וַיִּתְיַצֵּב אַרְבָּעִים יוֹם" דְּגָלְיָת (תנחומא):

Went out and stood. With a haughty bearing, to revile and blaspheme, as “he stood disdainfully for forty days” [at the incident] of Golias.

ונשיהם ובניהם וטפם. בֹּא וּרְאֵה כַּמָּה קָשָׁה הַמַּחֲלֹקֶת, שֶׁהֲרֵי בֵית דִּין שֶׁל מַטָּה אֵין עוֹנְשִׁין אֶלָּא עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת, וּבֵית דִּין שֶׁל מַעְלָה עַד עֶשְׂרִים שָׁנָה, וְכָאן אָבְדוּ אַף יוֹנְקֵי שָׁדַיִם (שם):

With their wives, children and infants. Come, see how inexorably destructive disputes are, for earthly tribunals do not mete out punishment until two pubic hairs have appeared, and the heavenly tribunal until twenty years, but here, even nursing infants perished.

לעשות את כל המעשים האלה. שֶׁעָשִׂיתִי עַל פִּי הַדִּבּוּר, לָתֵת לְאַהֲרֹן כְּהֻנָּה גְדוֹלָה וּבָנָיו סְגָנֵי כְהֻנָּה, וֶאֱלִיצָפָן נְשִׂיא הַקְּהָתִי:

To perform all these deeds. Which I have done by the word of God; conferring the kehunah Gedolah on Aharon, [appointing] his sons as assistants, and Elitzafan as leader of the Kehosites.

לא ה' שלחני. אֶלָּא אֲנִי עָשִׂיתִי הַכֹּל מִדַּעְתִּי, וּבְדִין הוּא חוֹלֵק עָלַי:

Adonoy has not sent me. Rather, I did everything independently, and he (Korach) is justified in opposing me.

ואם בריאה. חֲדָשָׁה:

But if Adonoy will create a new creation.

יברא ה'. לְהָמִית אוֹתָם בְּמִיתָה שֶׁלֹּא מֵת בָּהּ אָדָם עַד הֵנָּה, וּמַה הִיא הַבְּרִיאָה?

To kill them with a death no one has ever experienced until now. What is this creation? “The earth will open its mouth and swallow them.” Then, you will know that they angered God, and I spoke according to the word of the Almighty. The Rabbis interpret, ‘if the mouth of the earth was created during the six days of creation, fine, but if not, let God it create [now]!’

ופצתה האדמה את פיה וְתִבְלָעֵם, אָז וידעתם כי נאצו הֵם אֶת הַקָּבָּ"ה, וַאֲנִי מִפִּי הַגְּבוּרָה אָמַרְתִּי; וְרַבּוֹתֵינוּ פֵרְשׁוּ: וְאִם בְּרִיאָה פֶה לָאָרֶץ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית מוּטָב, וְאִם לָאו יִבְרָא ה' (סנהדרין ק"י):

נסו לקלם. בִּשְׁבִיל הַקּוֹל הַיּוֹצֵא עַל בְּלִיעָתָן:

Fled from their uproar. Because of the sound of the earth swallowing them up.

ואת האש. שֶׁבְּתוֹךְ הַמַּחְתּוֹת:

And the fire. In the firepans.

זרה הלאה. לָאָרֶץ מֵעַל הַמַּחְתּוֹת:

Scatter yonder. To the ground, from the firepans.

כי קדשו. הַמַּחְתּוֹת וַאֲסוּרִין בַּהֲנָאָה, שֶׁהֲרֵי עֲשָׂאוּם כְּלֵי שָׁרֵת:

For, they were sanctified. The firepans, and may not be used for personal benefit, since they designated them as sacred service utensils.

החטאים האלה בנפשתם. שֶׁנַּעֲשׂוּ פוֹשְׁעִים בְּנַפְשׁוֹתָם, שֶׁנֶּחְלְקוּ עַל הַקָּבָּ"ה:

These sinners with their souls. They became willful sinners with their souls by disputing the Holy One, Blessed is He.

רקעי. רְדוּדִין:

Hammered. Beaten.

פחים. טַסִּים מְרֻדָּדִין, טינדי"ש בלעז:

Sheets. Hammered sheets. Tendes, “sheets,” in Old French.

צפוי למזבח. לְמִזְבַּח הַנְּחֹשֶׁת:

To overlay the altar. The copper altar.

ויהיו לאות. לְזִכָּרוֹן — שֶׁיֹּאמְרוּ, אֵלּוּ הָיוּ מֵאוֹתָן שֶׁנֶּחְלְקוּ עַל הַכְּהֻנָּה וְנִשְׂרְפוּ:

They shall be for a sign. A reminder, so that they will say, “These belonged to the ones who disputed the kehunah, and were burned.”

וירקעום. איטינ"דריש בְּלַעַז:

And hammered them. Atendirent, “hammered” in Old French.

ולא יהיה כקרח. כְּדֵי שֶׁלֹּא יִהְיֶה כְקֹרַח:

So as not to be like Korach. In order not to be like Korach.

כאשר דבר ה' ביד משה לו. כְּמוֹ עָלָיו — עַל אַהֲרֹן דִּבֵּר אֶל מֹשֶׁה שֶׁיִּהְיוּ הוּא וּבָנָיו כֹּהֲנִים, לְפִיכָךְ "לֹא יִקְרַב אִישׁ זָר אֲשֶׁר לֹא מִזֶּרַע אַהֲרֹן" וְגוֹ'; וְכֵן כָּל לִי וְלוֹ וְלָהֶם הַסְּמוּכִים אֵצֶל דִּבּוּר, פִּתְרוֹנָם כְּמוֹ עַל. וּמִדְרָשׁוֹ — עַל קֹרַח, וּמַהוּ "בְיַד מֹשֶׁה" וְלֹא כָתַב "אֶל מֹשֶׁה"? רֶמֶז לַחוֹלְקִים עַל הַכְּהֻנָּה שֶׁלּוֹקִין בְּצָרַעַת כְּמוֹ שֶׁלָּקָה מֹשֶׁה בְּיָדוֹ, שֶׁנֶּאֱמַר "וַיּוֹצִאָהּ וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג" (שמות ד'), וְעַל כֵּן לָקָה עֻזִּיָּהוּ בְּצָרַעַת (דברי הימים ב' כ"ו):

As Adonoy spoke to him, through Moshe. Like עָלָיו, “about him.” About Aharon, He spoke to Moshe, [saying] that he and his sons shall be kohanim. Therefore, a stranger should not approach who is not a descendant of Aharon, etc. Similarly, every לִי, לוֹ and לָהֶם next to דִּבּוּר, “speech,” is interpreted as עַל, “about.” According to Midrash, about Korach, what is [the meaning of] בְּיַד משֶׁה, [literally “in the hand of Moshe,”] [why did] Scripture not write “to Moshe”? This alludes that those who dispute the kehunah are stricken with tzora'as, as Moshe was stricken in his hand, as it is said, “when he withdrew it, his hand was stricken with tzora’as — white as snow.” This is why Uziyah was stricken with tzora’as.

וכפר עליהם. רָז זֶה מָסַר לוֹ מַלְאַךְ הַמָּוֶת כְּשֶׁעָלָה לָרָקִיעַ, שֶׁהַקְּטֹרֶת עוֹצֵר הַמַּגֵּפָה, כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט):

And atone for them. This was the secret, the angel of death conveyed to him when he [Moshe] ascended to heaven, that incense holds back the plague, as stated in Maseches Shabbos.

ויעמד בין המתים וגו'. אָחַז אֶת הַמַּלְאָךְ וְהֶעֱמִידוֹ עַל כָּרְחוֹ, אָמַר לוֹ הַמַּלְאָךְ, הַנַּח לִי לַעֲשׂוֹת שְׁלִיחוּתִי, אָמַר לוֹ מֹשֶׁה צִוַּנִי לְעַכֵּב עַל יָדְךָ, אָמַר לוֹ אֲנִי שְׁלוּחוֹ שֶׁל מָקוֹם וְאַתָּה שְׁלוּחוֹ שֶׁל מֹשֶׁה, אָמַר לוֹ אֵין מֹשֶׁה אוֹמֵר כְּלוּם מִלִּבּוֹ אֶלָּא מִפִּי הַגְּבוּרָה, אִם אֵין אַתָּה מַאֲמִין, הֲרֵי הַקָּבָּ"ה וּמֹשֶׁה אֶל פֶּתַח אֹהֶל מוֹעֵד, בֹּא עִמִּי וּשְׁאַל, וְזֶהוּ שֶׁנֶּאֱמַר וישב אהרן אל משה; דָּ"אַ, לָמָּה בַקְּטֹרֶת? לְפִי שֶׁהָיוּ יִשְׂרָאֵל מְלִיזִים וּמְרַנְּנִים אַחַר הַקְּטֹרֶת לוֹמַר סַם הַמָּוֶת הוּא — עַל יָדוֹ מֵתוּ נָדָב וַאֲבִיהוּא, עַל יָדוֹ נִשְׂרְפוּ חֲמִשִּׁים וּמָאתַיִם אִישׁ — אָמַר הַקָּבָּ"ה, תִּרְאוּ שֶׁעוֹצֵר מַגֵּפָה הוּא וְהַחֵטְא הוּא הַמֵּמִית (מכילתא שמות י"ז):

He stood between the dead etc. He grasped the angel and held him against his will. The angel said to him, “Permit me to perform my duty.” He said to him, “Moshe ordered me to stop you.” He said to him, “I represent God, while you represent Moshe.” He said to him, “Moshe says nothing of his own volition, only from the mouth of the Almighty. If you don’t believe me — why the Holy One, Blessed is He, and Moshe are at the entrance to the Tent of Meeting. Come with me and ask.” This is [the meaning of] what is said — Aharon returned to Moshe. Another interpretation: Why with incense? Because the Israelites were grumbling, and vilifying the incense, saying that it was a deadly poison — because of it, Nadav and Avihu died, because of it, two hundred and fifty men were consumed. The Holy One, Blessed is He, said, ‘You will see that it [incense] halts the plague — it is sinfulness, that kills.’

כי מטה אחד. אַעַ"פִּ שֶׁחִלַּקְתִּים לִשְׁתֵּי מִשְׁפָּחוֹת, מִשְׁפַּחַת כְּהֻנָּה לְבַד וּלְוִיָּה לְבַד, מִכָּל מָקוֹם שֵׁבֶט אֶחָד הוּא:

For, [there is] one staff. Although I divided them into two family groups, the kehunah family separately, and the Levite separately, still, they are a single tribe.

והשכתי. כְּמוֹ "וַיָּשֹׁכּוּ הַמָּיִם" (בראשית ח'), "וַחֲמַת הַמֶּלֶךְ שָׁכָכָה" (אסתר ז'):

And I will abate. Like “the waters abated,” “the king’s rage abated.”

בתוך מטותם. הִנִּיח בָּאֶמְצַע, שֶׁלֹּא יֹאמְרוּ, מִפְּנֵי שֶׁהִנִּיחוֹ בְצַד שְׁכִינָה פָּרַח (תנחומא אחרי מות):

Among their staffs. He placed it in the middle, so that they would not claim that, because he placed it near the Divine Presence, it flowered.

ויצא פרח. כְּמַשְׁמָעוֹ:

Blossomed. Like the plain interpretation.

ציץ. הוּא חֲנָטַת הַפְּרִי כְּשֶׁהַפֶּרַח נוֹפֵל:

Buds. This refers to the budding of the fruit, when the blossoms drop.

ויגמל שקדים. כְּשֶׁהֻכַּר הַפְּרִי הֻכַּר שֶׁהֵן שְׁקֵדִים, לְשׁוֹן "וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל" (בראשית כ"א), וְלָשׁוֹן זֶה מָצוּי בִּפְרִי הָאִילָן, כְּמוֹ "וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה" (ישעיהו י"ח), וְלָמָּה שְׁקֵדִים? הוּא הַפְּרִי הַמְמַהֵר לְהַפְרִיחַ מִכָּל הַפֵּרוֹת, אַף הַמְעוֹרֵר עַל הַכְּהֻנָּה פֻּרְעֲנוּתוֹ מְמַהֶרֶת לָבֹא, כְּמוֹ שֶׁמָּצִינוּ בְעֻזִּיָּהוּ "וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ" (דברי הימים ב' כ"ו); תַּרְגּוּמוֹ "וְכָפִית שִׁגְדִּין", כְּמִין אֶשְׁכּוֹל שְׁקֵדִים יַחַד כְּפוּתִים זֶה עַל זֶה:

And bore ripe almonds. When the fruit was discernible, it was recognized as almonds, as in “the child grew and was weaned.” This term is generally used for fruit of the tree, as in “its buds will become ripening fruit.” Why almonds? This is the fruit which blossoms more quickly than all fruits. One who callenges the kehunah as well, will be punished quickly, as we find with Uzyah, “the tzora’as emanated from his forehead.” Targum [Onkelos] renders, “it clustered almonds” — a sort of almond cluster, bunched together with each other.

למשמרת לאות. לְזִכָּרוֹן שֶׁבָּחַרְתִּי בְּאַהֲרֹן לְכֹהֵן וְלֹא יִלּוֹנוּ עוֹד עַל הַכְּהֻנָּה:

To be preserved as symbol. Of remembrance that I chose Aharon to serve as kohein, so that they will never again dispute the kehunah.

ותכל תלונתם. כְּמוֹ וּתְכַלֶּה תְּלֻנּוֹתָם; לָשׁוֹן זֶה שֵׁם מִפְעָל יָחִיד לְשׁוֹן נְקֵבָה, כְּמוֹ תְלֻנָּתָם, מרמור"יש בלעז; וְיֵשׁ חִלּוּק בֵּין תְּלֻנּוֹתָם לִתְלֻנָּתָם, תְּלֻנָּתָם תְּלֻנָּה אַחַת, תְּלֻנּוֹתָם שֵׁם דָּבָר בִּלְשׁוֹן יָחִיד וַאֲפִלּוּ הֵם תְּלֻנּוֹת הַרְבֵּה:

So that their complaint will end. Like וּתְכַלֶּה תְלוּנּוֹתָם, ‘their’ complaint will end. This term is a singular, feminine verbal noun, like תְּלוּנָּתָם . murmur-diz, “complaint” in Old French. There is a distinction between תְּלוּנּוֹתָם and תְּלוּנָּתָם . תְּלוּנָּתָם, a single complaint. תְּלוּנּוֹתָם, a singular noun, even when there are many complaints.

כל הקרב הקרב וגו'. אֵין אָנוּ יְכוֹלִין לִהְיוֹת זְהִירִין בְּכָךְ, כֻּלָּנוּ רַשָּׁאִין לְהִכָּנֵס לַחֲצַר אֹהֶל מוֹעֵד, וְאֶחָד שֶׁיַּקְרִיב עַצְמוֹ יוֹתֵר מֵחֲבֵרוֹ וְיִכָּנֵס לְתוֹךְ אֹהֶל מוֹעֵד יָמוּת:

Anyone approaching who comes close, etc. We cannot take precautions against this. We are all permitted to enter the courtyard of the Tent of Meeting. And anyone who advances further than his fellows, and enters into the Tent of Meeting, will die.

האם תמנו לגוע. שֶׁמָּא הֻפְקַרְנוּ לְמִיתָה?:

Have we been consigned to death? Perhaps we have been abandoned to die?

ויאמר ה' אל אהרן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן, לְהַזְהִירוֹ עַל תַּקָּנַת יִשְׂרָאֵל שֶׁלֹּא יִכָּנְסוּ לַמִּקְדָּשׁ:

Adonoy said to Aharon. He told Moshe to say to Aharon, To exhort him concerning [precautions] for the benefit of the Israelites, so that they do not enter the Sanctuary.

אתה ובניך ובית אביך. הֵם בְּנֵי קְהָת אֲבִי עַמְרָם:

You, your sons, and your father’s house. The children of Kehos, Amram’s father.

תשאו את עון המקדש. עֲלֵיכֶם אֲנִי מַטִּיל עֹנֶשׁ הַזָּרִים שֶׁיֶּחֶטְאוּ בְעִסְקֵי הַדְּבָרִים הַמְקֻדָּשִׁים הַמְּסוּרִים לָכֶם, הוּא הָאֹהֶל וְהָאָרוֹן וְהַשֻּׁלְחָן וּכְלֵי הַקֹּדֶשׁ — אַתֶּם תֵּשְׁבוּ וְתַזְהִירוּ עַל כָּל זָר הַבָּא לִגַּע:

Will bear the sin of the Sanctuary. I am casting, upon you, the punishment of the unauthorized persons who sin by their involvement with the sacred objects placed in your charge — the Tent, Ark, Table, and sacred vessels. You must station yourselves and warn every unauthorized person who attempts contact.

ואתה ובניך. הַכֹּהֲנִים:

And you and your sons. The kohanim.

תשאו את עון כהנתכם. שֶׁאֵינָהּ מְסוּרָה לַלְוִיִּם, וְתַזְהִירוּ הַלְוִיִּם הַשּׁוֹגְגִים שֶׁלֹּא יִגְּעוּ אֲלֵיכֶם בַּעֲבוֹדַתְכֶם:

Will bear the sin of your kehunah. Since it is not a charge given to the Levites, you must warn the erring Levites not to come in contact with you during your service.

וגם אחיך. בְּנֵי גֵרְשׁוֹן וּבְנֵי מְרָרִי:

Also, your brothers. The sons of Gershon and the sons of Merori.

וילוו. וְיִתְחַבְּרוּ אֲלֵיכֶם, לְהַזְהִיר גַּם אֶת הַזָּרִים מִלִּקְרַב אֲלֵיהֶם:

They shall join you. They shall unite with you in also warning the unauthorized persons not to approach them.

וישרתוך. בִּשְׁמִירַת הַשְּׁעָרִים וּלְמַנּוֹת מֵהֶם גִּזְבָּרִין וַאֲמַרְכָּלִין (ספרי):

And serve you. By guarding the gateways, and through the appointment, from them, of custodians and administrators.

וזר לא יקרב אליכם. אֶתְכֶם אֲנִי מַזְהִיר עַל כָּךְ:

A commonor should not approach you. I admonish you about this.

ולא יהיה עוד קצף. כְּמוֹ שֶׁהָיָה כְבָר, שֶׁנֶּאֱמַר (במדבר י"ז) "כִּי יָצָא הַקֶּצֶף" (ספרי):

So that there will be no more wrath. As there already was, as it is said, “for the wrath has surfaced.”

לכם מתנה נתנים. יָכוֹל לַעֲבוֹדַתְכֶם שֶׁל הֶדְיוֹט, תַּ"ל "לַה'", כְּמוֹ שֶׁמְּפֹרָשׁ לְמַעְלָה, לִשְׁמֹר מִשְׁמֶרֶת גִּזְבָּרִין וַאֲמַרְכָּלִין:

Given to you as a gift. Perhaps for your personal, secular service? The Torah, therefore, teaches, “for God,” as specified above, to attend to the mandate — custodians and administrators.

עבדת מתנה. בְּמַתָּנָה נְתַתִּיהָ לָכֶם:

The service as a gift. I have given it to you as a gift.

ואני הנה נתתי לך. בְּשִׂמְחָה, לְשׁוֹן שִׂמְחָה הוּא זֶה, כְּמוֹ "הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ" (שמות ד'); מָשָׁל לְמֶלֶךְ שֶׁנָּתַן שָׂדֶה לְאוֹהֲבוֹ, וְלֹא כָתַב וְלֹא חָתַם וְלֹא הֶעֱלָה בְעַרְכָּאִין, בָּא אֶחָד וְעִרְעֵר עַל הַשָּׂדֶה, אָמַר לוֹ הַמֶּלֶךְ כָּל מִי שֶׁיִּרְצֶה יָבֹא וִיעַרְעֵר לְנֶגְדְּךָ, הֲרֵינִי כוֹתֵב וְחוֹתֵם לְךָ וּמַעֲלֶה בְעַרְכָּאִין, אַף כָּאן, לְפִי שֶׁבָּא קֹרַח וְעִרְעֵר כְּנֶגֶד אַהֲרֹן עַל הַכְּהֻנָּה, בָּא הַכָּתוּב וְנָתַן לוֹ כ"ד מַתְּנוֹת כְּהֻנָּה בִּבְרִית מֶלַח עוֹלָם, וְלְכָךְ נִסְמְכָה פָרָשָׁה זוֹ לְכָאן (ספרי):

Behold, I have given you. With joy. This term denotes joy, as in, “behold, he is going out to meet you, and when he sees you, he will rejoice in his heart.” This is compared to a king who gave a property to his intimate friend, but did not write and sign a deed, or register it with the authorities. Someone came and claimed the property. The king said to him: “Whoever wishes will come and claim against you. Behold, I will write and sign a deed to you, and register it with the authorites.” Here, too, because Korach came and claimed the kehunah from Aharon, Scripture presents him with twenty-four kehunah gifts, with the eternal covenant of salt. This is why this chapter was placed here.

משמרת תרומתי. שֶׁאַתָּה צָרִיךְ לְשָׁמְרָן בְּטָהֳרָה:

The guarding of my terumah-gifts. Which you must guard in ritual purity.

למשחה. לִגְדֻלָּה (שם):

For consecration. For greatness.

מן האש. לְאַחַר הַקְטָרַת הָאִשִּׁים:

From the fire. After the burning of the fire.

כל קרבנם. כְּגוֹן זִבְחֵי שַׁלְמֵי צִבּוּר:

[Of] all their sacrifices. For example, the communal shelamim-offerings.

מנחתם חטאתם ואשמתם. כְּמַשְׁמָעוֹ:

Their minchah-offerings, their sin-offerings, and their guilt-offerings. As the plain meaning indicates.

אשר ישיבו לי. זֶה גֶּזֶל הַגֵּר (שם; זבחים מ"ד):

Which they return to Me. This refers to the proselyte’s stolen property.

בקדש הקדשים תאכלנו וגו'. לִמֵּד עַל קָדְשֵׁי קֳדָשִׁים שֶׁאֵין נֶאֱכָלִין אֶלָּא בָּעֲזָרָה לְזִכְרֵי כְהֻנָּה:

You shall eat it in the supremely holy. This teaches that the supremely holy offerings may be eaten only in the Sanctuary courtyard, and by the male kohanim.

תרומת מתנם. הַמּוּרָם מִן הַתּוֹדָה וּמֵהַשְּׁלָמִים וּמֵאֵיל נָזִיר:

Their terumah-gift. Which was set aside from the thanksgiving-offering, the peace- offering, and the ram of the nazarite.

לכל תנופת. שֶׁהֲרֵי אֵלּוּ טְעוּנִין תְּנוּפָה:

Of all of the wave-offerings. Since these require waving.

כל טהור. וְלֹא טְמֵאִים; דָּ"אַ: כָּל טָהוֹר לְרַבּוֹת אִשְׁתּוֹ:

All those ritually pure. But not those ritually defiled. Another interpretation of “all those ritually pure” — to include his wife.

ראשיתם. הִיא תְּרוּמָה גְדוֹלָה:

Their terumah-gift. This refers to the major terumah-gift.

כחזה התנופה וכשוק הימין. שֶׁל שְׁלָמִים שֶׁנֶּאֱכָלִין לַכֹּהֲנִים וְלִנְשֵׁיהֶם לִבְנֵיהֶם וּלְעַבְדֵיהֶם לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, אַף הַבְּכוֹר נֶאֱכָל לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד:

Like the breast which is waved and like the right thigh. Of the peace-offering, which are eaten by the kohanim, and their wives, children, and servants, for two days and one night. The firstborn [animal], also, is eaten for two days and one night.

לך יהיה. בָּא רַבִּי עֲקִיבָא וְלִמֵּד, וְהוֹסִיף לְךָ הַכָּתוּב הֲוָיָה אַחֶרֶת, שֶׁלֹא תֹאמַר, כְּחָזֶה וְשׁוֹק שֶׁל תּוֹדָה שֶׁאֵינוֹ נֶאֱכָל אֶלָּא לְיוֹם וָלַיְלָה (זבחים נ"ז):

It shall be yours. R’ Akiva came, and expounded: Scripture adds an additional “being,” so that you should not say, “like the breast and thigh of the thanksgiving-offering, which is only eaten for a day and a night.”

כל תרומת הקדשים. מֵחִבָּתָהּ שֶל פָּרָשָׁה זוֹ כְּלָלָהּ בַּתְּחִלָּה וּכְלָלָהּ בַּסּוֹף וּפָרַט בָּאֶמְצַע (עי' ספרי):

All of the sacred terumah-gifts. Because this parashah is precious, it is generalized at the beginning, generalized at the end, and detailed in between.

ברית מלח עולם. כָּרַת בְּרִית עִם אַהֲרֹן בְּדָבָר הַבָּרִיא וּמִתְקַיֵּם וּמַבְרִיא אֶת אֲחֵרִים (שם):

An eternal covenant of salt. He made a covenant with Aharon with a robust, enduring object which invigorates others.

ברית מלח. כַּבְּרִית הַכְּרוּתָה לַמֶּלַח שֶׁאֵינוֹ מַסְרִיחַ לְעוֹלָם:

A covenant of salt. Like the covenant made with salt, which never spoils.

וחלק לא יהיה לך בתוכם. אַף בַּבִּזָּה (שם):

And you will not have a share among them. Even in the spoils.

והם. הַלְוִיִּם — יִשְׂאוּ עֲוֹנָם שֶׁל יִשְׂרָאֵל, שֶׁעֲלֵיהֶם לְהַזְהִיר הַזָּרִים מִגֶּשֶׁת אֲלֵיהֶם:

They. The Levites will bear the sins of the Israelites, since it is incumbent upon them to warn unauthorized persons against approaching them.

אשר ירימו לה' תרומה. הַכָּתוּב קְרָאוֹ תְּרוּמָה עַד שֶׁיַּפְרִישׁ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר:

Which they must set aside to Adonoy as a terumah-gift. Scripture calls it “a terumah-gift” until he separates the terumah of the tithe from it.

ונחשב לכם תרומתכם כדגן מן הגרן. תְּרוּמַת מַעֲשֵׂר שֶׁלָּכֶם אֲסוּרָה לְזָרִים וְלִטְמֵאִין, וְחַיָּבִין עָלֶיהָ מִיתָה וְחֹמֶשׁ כִּתְרוּמָה גְדוֹלָה שֶׁנִּקְרֵאת רֵאשִׁית דָּגָן מִן הַגֹּרֶן:

Your terumah-gift will be considered the same as grain from the granary. The terumah of your tithe is prohibited to unauthorized persons and to the ritually unclean, and they are liable to the death penalty, and to the additional fifth, like the major terumah- gift, which is called the first portion of grain from the granary.

וכמלאה מן היקב. תְּרוּמַת תִּירוֹשׁ וְיִצְהָר הַנִּטֶּלֶת מִן הַיְקָבִים:

And [wine and oil of] fully ripened fruit from the cistern. The terumah-gift of wine and oil taken from the cisterns.

מלאה. לְשׁוֹן בִּשּׁוּל — תְּבוּאָה שֶׁנִּתְמַלֵּאת:

Fully ripened fruit (lit. full). The term denotes ripeness. Full produce.

יקב. הוּא הַבּוֹר שֶׁלִּפְנֵי הַגַּת שֶׁהַיַּיִן יוֹרֵד לְתוֹכוֹ, וְכָל לְשׁוֹן יֶקֶב חֲפִירַת קַרְקַע הוּא, וְכֵן "יִקְבֵי הַמֶּלֶךְ" (זכריה י"ד), הוּא יָם אוֹקְיָנוֹס, חֲפִירָה שֶׁחָפַר מַלְכּוֹ שֶׁל עוֹלָם:

Cistern. This refers to the pit before the press, wherein the wine flows. The word יֶקֶב always denotes an excavation of earth. Similarly, “the king’s cisterns,” referring to the sea of Okiyanus, an excavation dug by the King of the universe.

כן תרימו גם אתם. כְּמוֹ שֶׁיִּשְׂרָאֵל מְרִימִים מִגָּרְנָם וּמִיִּקְבֵיהֶם, תָּרִימוּ גַּם אַתֶּם מִמַּעֲשֵׂר שֶׁלָּכֶם, כִּי הוּא נַחֲלַתְכֶם:

So must you, too, set aside. Just as the Israelites set aside from their granaries and cisterns, so must you, too, from your tithe, since that is your inheritance.

מכל מתנתיכם תרימו את כל תרומת ה'. בִּתְרוּמָה גְדוֹלָה הַכָּתוּב מְדַבֵּר, שֶׁאִם הִקְדִּים לֵוִי אֶת הַכֹּהֵן בַּכְּרִי וְקִבֵּל מַעְשְׂרוֹתָיו קֹדֶם שֶׁיִּטֹּל כֹּהֵן תְּרוּמָה גְדוֹלָה מִן הַכְּרִי, צָרִיךְ לְהַפְרִישׁ הַלֵּוִי מִן הַמַּעֲשֵׂר תְּחִלָּה אֶחָד מֵחֲמִשִּׁים לִתְרוּמָה גְדוֹלָה, וְיַחֲזֹר וְיַפְרִישׁ תְּרוּמַת מַעֲשֵׂר (ספרי):

From all of your gifts you must set aside all of the terumah-gifts of Adonoy. Scripture speaks of major terumah, [teaching] that if the Levite pre-empted the kohein at the storage bin, and received his tithes before the kohein took the major terumah from the storage bin, the Levite must first set aside one fiftieth of the tithe as major terumah, and then return and set aside the terumah of the tithe.

בהרימכם את חלבו ממנו. לְאַחַר שֶׁתָּרִימוּ תְרוּמַת מַעֲשֵׂר מִמֶּנּוּ:

When you set aside the finest part of it. After you set aside the terumah of the tithe from it.

ונחשב הַמּוֹתָר לַלְוִיִּם חֻלִּין גְּמוּרִין:

It will be considered. What remains for the Levites [will be considered] completely secular.

כתבואת גרן לישראל, שֶׁלֹּא תֹאמַר הוֹאִיל וּקְרָאוֹ הַכָּתוּב תְּרוּמָה — שֶׁנֶּאֱמַר "כִּי אֶת מַעְשַׂר בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה' תְּרוּמָה" — יָכוֹל יְהֵא כֻלּוֹ אָסוּר, תַּ"ל "וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן", מַה שֶּׁל יִשְׂרָאֵל חֻלִּין, אַף שֶׁל לֵוִי חֻלִּין (עי' ספרי):

Like the produce of the granary. To the Israelite. So that you should not say, since the Torah calls it “terumah,” as it is said, “for the Israelites’ tithe which they set aside for God as a terumah-gift,” perhaps it is completely forbidden. The Torah therefore teaches, “It will be considered, for the Levites, like the produce of the granary.” Just as that of the Israelite is secular, so is that of the Levite secular.

בכל מקום. אֲפִלּוּ בְּבֵית הַקְּבָרוֹת (שם):

Anywhere. Even in the cemetery.

ולא תשאו עליו חטא וגו'. הָא אִם לֹא תָרִימוּ תִּשְׂאוּ חֵטְא:

You will not bear a sin because of it, etc. Hence, if you do not set aside, you will bear a sin.

ולא תמותו. הָא אִם תְּחַלְּלוּ תָּמוּתוּ:

And you will not die. Hence, if you profane, you will die.