פירוש על במדבר 16:7

רב לכם בני לוי means, “It is a great (an important) thing that I have told you, ye sons of Levi”). But were they not fools in that although he so sternly warned them they nevertheless undertook to offer! They, however, sinned against their own souls (i.e., they were regardless of their lives) as it is said, (17:3) “the censers of these sinners against their souls”. — But Korah who certainly was a clever (lit., open-eyed) man, what reason had he to commit this folly? His mind’s eye misled him. He saw by prophetic vision a line of great men (more lit., a great chain) descending from him, amongst them the prophet Samuel who was equal in importance to Moses and Aaron together (cf. Psalms 99:6: משה ואהרן בכהניו ושמואל בקראי שמו), and he said to himself, “On his account I shall escape the punishment”. And he further saw twenty-four Mishmars (shifts of Levites who formed the Temple Choir) arising among his grand-children, all of them prophesying by the Holy Spirit, — as it is said, (I Chronicles 25:5) “All these (prominent musicians) were sons of Heiman” (Heiman was a descendant of Korah; cf. I Chronicles 6:18—23). — He said, “Is it possible that all this dignity is to arise from me and I shall remain silent (be myself of no importance)?” On this account he joined the others in order to attain to that prerogative, because he had indeed heard from the mouth of Moses that all else of them would perish and one would escape: "He whom the Lord will choose will be holy". He mistakenly applied this to himself. But he had not seen correctly, for his sons repented of their rebellious attitude and therefore did not die at that time (cf. Numbers 26:11), and it was from them that Samuel and the Levitical singers were descended. Moses, however, foresaw this. (Midrash Tanchuma, Korach 5).

הוא הקדוש, only he is the one accorded the title “holy.” In the test Moses proposes there could be only one winner. Moses made this statement in order to frighten his listeners (as they would become aware of the enormity of the gamble they were going to involve themselves in) and knowing this they might repent and not lose their lives. Just as G’d does not want the sinner to die but to repent, so Moses offered these people the chance to retract and thereby save their lives. (compare Ezekiel 18,32).

But Korach who was astute… Meaning: Since the Torah did not call him a “sinner with his soul,” he must certainly have had some reason that he was relying upon.

והיה האיש אשר יבחר ה' הוא הקדוש, “then the man whom the Lord chooses, he will be the holy one.” This statement by Moses appears superfluous, as the rebels were surely aware that there were only these two alternatives. We must therefore understand Moses’ statement as a warning to them not to become guilty of the punishment for their actions. He reminded them that the incense offering was the one most beloved by Hashem and that it contained a deadly poison for people not qualified to offer same. This had been demonstrated beyond doubt when two of Aaron’s sons, Nadav and Avihu, had been killed by heavenly fire on the spot for daring to offer it while they were not qualified to do so. If all his supporters were to dare to do the same, they would all share the fate of Nadav and Avihu. All of these people, in spite of thus having been warned by Moses, insisted on proceeding with their plan, and they paid the price of disobeying his warning. This is why Numbers 17,3 refers to them all a sinners, guilty of death. If you were to ask how Korach, an extremely intelligent individual, could have committed such obvious foolishness, our sages say that he had foreseen that great men would be descended from him in the future, and he thought that was proof that he had to survive this confrontation with Moses. Compare Rashi on that subject. Furthermore, he misinterpreted the words of blessing in Deuteronomy 7,13: according to which תירושך ויצהרך, “your wine and oil will be blessed,” as a reference to himself seeing that his father’s name had been יצהר, “oil.” He was aware that in any mixture of liquids, oil always rises to the top. He concluded that he had therefore been destined for distinction. Zachariah 4,14, commences with the words: ואלה בני היצהר, “these are the descendants of Yitzhar, etc.” Seeing that oil has no descendants, Korach interpreted this statement by the prophet as referring to himself. Actually, the prophet had referred to Aaron and Chur, who had been anointed as priests or the honour of hereditary monarchy with the oil of anointing. David took the honour of hereditary monarchy, whereas Aaron received that of the Priesthood. Korach reasoned, that if these who had only been anointed with oil had qualified for these honours, he who had been referred to as the descendent of oil twice, surely was in line for these honours. As a result of such considerations, he decided to revolt against Moses. [who in his opinion had forfeited the right to leadership seeing that his whole generation had been decreed to die in the desert. Ed.]

רב לכם means, a great responsibility have you taken upon yourselves in rebelling against the Holy One, blessed be He.

רב לכם בני לוי, you, inasmuch as you are considered people belonging to Korach (compare verse 32), are being judged more sternly, exactingly, precisely because due to your superior social position you must lead even more exemplary lives than ordinary Israelites. G’d will be much more angry at you if you fail to reflect the nobility you already represent.

You have undertaken a great task for yourselves. Rashi explains that רב (too much) here is an adjective, but that the object of adjective is missing. Conversely, he explains the first רב (v. 3) as meaning “much” which is a noun rather than an adjective. This was because there Korach was disputing the great positions that [Moshe and Aharon] had taken for themselves, and therefore Rashi explains it in the sense of “greatness.” But, here Moshe’s surprise was only over the enormity of their brazenness to dispute that what Hashem had instructed, therefore Rashi explains the word רב in the sense of an immense [undertaking]. Without the addition of the words “you have undertaken,” one would not have understood the meaning of the phrase “too much upon yourselves.” He says בעצמכם ("upon yourselves") rather than לעצמכם ("for yourselves") like above (v. 3) because the brazenness, which was the great task that they had undertaken, was part of themselves rather than something that had been taken from elsewhere. Therefore here Rashi explains בעצמכם ("upon yourselves"). Conversely, above it was something taken from elsewhere, because the prominence that they had taken was from elsewhere, thus Rashi explains the word לכם as meaning לעצמכם ("for yourselves"). (Gur Aryeh) One cannot explain this as “too much” like Rashi explains the words רב לכם above (v. 3), because it would be incongruous to refer to one who disputes with Hashem’s instructions as “too much” implying that it would be possible to have a minor dispute. However above, it can be explained as meaning “too much” since they accepted Moshe’s monarchy, but were disputing Aharon’s taking the kehunah as being too much.