Tafsiran Bilangan 16:29: Rashi, Kli Yakar, Ramban & Rashbam

לא ה' שלחני [IF THESE MEN DIE THE COMMON DEATH OF ALL MEN] … THEN THE LORD HATH NOT SENT ME. but I have done everything of my own accord and he (Korah) is therefore right in rebelling against me.

“If these men die the death of all mankind, etc.” In tractate Nedarim (39b), Resh Lakish said: There is a hint to visiting the sick from the Torah, as it is said, If these men die the death of all mankind, etc. — that is, they are sick and lying on their beds, and people come to visit them — then the Lord has not sent me. Rashi explains that this relies on the end of the verse which says, and the visitation of all mankind be visited upon them; this visitation refers to visiting [the sick].
Now, I have room to explain this visitation in another way, for there are two types of benefits in visiting [the sick]. The first is that they inquire after the needs of the sick person. The second is for the benefit of those who go there, because just as it is good to go to a house of mourning so that the living will take it to heart, so too it is good to go to the sick, because through this one will examine and search one’s deeds. For the hard-hearted who are far from righteousness will go there, those who have no fear of God before their eyes, and their uncircumcised heart is too dull to understand their end — that it is emptiness and their end is a place of worms.
And this is [the meaning of] the visitation of all mankind — for the end is the visitation of all mankind that will be visited upon them. Visited in the sense of remembrance, meaning if the visitation of all mankind — that is, death — is remembered upon them, this will certainly be through people visiting them, and this merit will be extended to many through them, and they will not receive punishment according to their measure. Then, as they say, it is true that the Lord has not sent me.
But if the Lord creates a new creation, etc. — that they do not die the way of all the world, then the visitation of all mankind will not be remembered through them, for we do not learn from novel situations, because it would not enter a person’s mind to die in such a strange manner. By this they will know that these men have despised the Lord and are not worthy that any merit should be extended through them to others.

IF THESE MEN DIE THE COMMON DEATH OF ALL MEN. Now many of the people had said to Moses many times, Why hast thou brought us up out of Egypt?¹⁴³Exodus 17:3. [and yet Moses did not ask for them to be especially punished]. But these people deserved punishment more than all other [previous sinners] because they said that thou wouldst make thyself altogether a prince over us.¹⁴⁴Above, Verse 13. Thus they committed two evils:¹⁴⁵Jeremiah 2:13. they trampled upon the honor due to a teacher, and they denied all the deeds of G-d which He did in Egypt and the wilderness, and even at the Revelation on Mount Sinai,¹⁴⁶See (Exodus), Vol. II, p. 251, Note 17. where it is said and they will believe in thee [Moses] forever,¹⁴⁷Exodus 19:9. by saying that Moses was not worthy to rule over them, and that nothing but evil had befallen them through him. Therefore it is said, and Moses was very wroth.¹⁴⁸Verse 15. Also Korach said, wherefore then lift ye up yourselves above the assembly of the Eternal?¹³⁹Above, Verse 3. Therefore his tent¹⁴⁹Further, Verse 32. See, however, in my Hebrew commentary p. 263, Note 18, on the exact fate that befell Korach and his tent. was swallowed up by the earth together with them. This was the intention of Moses’ words [when he said: if these men die the common death of all men] then the Eternal hath not ‘sent’ me, meaning that He has not sent me at all to take the people out of Egypt, the expression being similar to: which the Eternal ‘sent’ him [Moses] to do in the land of Egypt;¹⁵⁰Deuteronomy 34:11. and this shall be the token unto thee, that I have ‘sent’ thee.¹⁵¹Exodus 3:12. Similarly, [And Moses said]: “Hereby, ye shall know that the Eternal hath ‘sent’ me to do all these works”¹⁵²Verse 28. means the deeds which you have seen with your [own] eyes, and refers to all that he had done from the day G-d told him, Come now therefore, and I will send thee unto Pharaoh;¹⁵³Exodus 3:10. for the beginning of a prophet’s activity is called sh’lichuth (being sent, a commission), similar to the expressions: Whom shall I send, and who will go for us?;¹⁵⁴Isaiah 6:8. And I sent before thee Moses, Aaron, and Miriam.¹⁵⁵Micah 6:4. And the meaning of the expression all these works¹⁵²Verse 28. is not, as the commentators have said,¹⁵⁶This is the interpretation of Ibn Ezra. the appointment of the Levites instead of the firstborn, and [the appointment of] Aaron to the priesthood,¹⁵⁷This is the interpretation of Rashi. but it refers to the totality of the activities which Moses wrought in the sight of all Israel,¹⁵⁸Deuteronomy 34:12. as I have explained.