Kommentar zu Bamidbar 16:20

הבדלו מתוך העדה הזאת, “Separate yourselves from amidst this congregation!” Nachmanides raises the question that if the people were not guilty in the matter of Korach’s rebellion, why was G’d so angry also at them, that He threatened to kill them forthwith? On the other hand, if they were guilty, how could Moses ask G’d why He would kill the whole people on account of one man’s sin? Rabbeinu Chananel answers this question by writing that the words העדה הזאת, “this congregation” refers to the congregation of Korach only. [I find it strange that Nachmanides raises the question seeing that Rabbeinu Chananel lived several centuries earlier, and Nachmanides must have known his answer before he raised the question. Ed.] He adds further that G’d’s response to Moses’ question indicates that Moses had misunderstood Him, hence he was told to remove himself only from around the tents of Korach and Datan and Aviram (verse 24) He adds that it was G’d’s hope that when Korach and Datan and Aviram saw that Moses distanced himself from them they would still decide to repent and avoid disaster. Nachmanides goes on to write that he disagrees with the interpretation of Rabbeinu Chananel, seeing that the Israelites were not among the group with Korach in the first place, so that they had no reason to separate themselves from a group which stood apart. Moreover, Aaron was not with Korach and Datan and Aviram at that time but with the 250 men who readied themselves to offer their incense. Moreover, the term עדה never applies to a group of fewer than 10 adults, and Korach, Datan, and Aviram did not constitute a עדה, a congregation. If Rabbeinu Chananel were correct, the Torah should have omitted the words מתוך העדה הזאת, “from the midst of this congregation.” Besides, the very assumption that Moses the greatest prophet of all times should have so grossly misunderstood G’d’s instruction is quite beyond our imagination! The reason for all this is that originally the hearts of the Israelites sympathized strongly with the arguments of Korach, and when Korach and the 250 men lined up with the censers and the incense, Korach reminded the people that what he was about to do was all on their behalf. When the people heard that, they were persuaded by Korach’s arguments and they drew near to watch what would happen. They were actually hoping that the privilege of performing service in the Tabernacle would be restored to the respective firstborns in each family. Thereby they had become guilty of the death penalty, for if someone doubts and suspects his teacher, and especially a teacher and prophet of the caliber of Moses, of acts such as Korach accused him of, he has made himself guilty of death at the hand of heaven. Moses and Aaron tried to find excuses for them by saying to G’d that the people had not translated their doubts and suspicions into punishable acts, and that therefore they did not deserve to die. This is a standard practice when one appeals to G’d’s attribute of mercy, to portray the sin of the accused as being less severe than it might appear at first glance. In doing so, the person pleading the case allows that there are individuals who deserve the full punishment, as it is they who are the instigators.