Midras Bilangan 16:25: Midrash Tanchuma, Midrash Tanchuma Buber, Ein Yaakov (Glick Edition) & Bamidbar Rabbah

(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife.¹¹Numb. R. 18:4. When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!”¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’”¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:7:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹⁶The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

(Numb. 16:1:) NOW KORAH < … > TOOK. <What> he took <was> his prayer shawl, when he went to get counsel from his wife.¹¹Tanh., Numb.5:3; Numb.R. 18:4. When the Holy One said (in Numb. 8:6–7): TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL AND PURIFY THEM. NOW THIS IS WHAT YOU SHALL DO FOR THEM TO PURIFY THEM …, AND HAVE THEM PASS A RAZOR OVER ALL OF THEIR FLESH. He immediately did so to Korah. He began to go around all Israel, but they did not recognize him. They said to him: Who did this to you? He told them: Moses. And not only that but taking me by my hands and by my feet, they waved me (like an offering). Then he said to me: See, you are purified. Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting. The enemies of Moses immediately began to incite Israel against him. So they said: Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) THEY GATHERED TOGETHER AGAINST MOSES AND AGAINST AARON, AND THEY SAID UNTO THEM: YOU HAVE GONE TOO FAR (RB), FOR ALL THE CONGREGATION ARE HOLY, EVERY ONE OF THEM, AND THE LORD IS IN THE MIDST OF THEM. SO WHY DO YOU ELEVATE YOURSELVES OVER THE COMMUNITY OF THE LORD? R. Levi said: At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron): You have increased (rt.: RBH) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him; therefore (according to vs. 4), WHEN MOSES HEARD THIS, HE FELL ON HIS FACE. Moses said to them: I do not desire kingship, nor does Aaron <desire> high priesthood. Thus it is stated (in vs. 11): AND AS FOR AARON, WHAT IS HE THAT YOU SHOULD MURMUR AGAINST HIM? Moses said to the Holy One: Sovereign of the world, did you not command me thus (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF <YOUR BROTHER AARON AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS>? Now they have arisen against us to kill us. He said to him (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN <THOSE WHO BELONG TO HIM….> {From where?} [What does this mean?] R. Nathan said: The Holy One said: If all the magicians of the world gathered together and tried to turn the morning into the evening, they would be unable <to do so>; but just as I <formerly> separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him as most holy. Immediately (in Numb. 16:12): THEN MOSES SENT TO SUMMON DATHAN AND ABIRAM, SONS OF ELIAB, BUT THEY SAID: WE WILL NOT COME UP. "We will not go" or "We will not come" is not written here, but WE WILL NOT COME UP. (Prov. 18:7:) A FOOL's MOUTH IS HIS RUIN! They opened their mouth about descending by saying that ascent was not for them. Just as they spoke, so did they die (according to Numb. 16:33): SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. Moses said: In as much as they did not want to come <to me>, I shall go to them. Perhaps they will be ashamed and repent. It is so stated (in Numb. 16:25): THEN MOSES AROSE AND WENT UNTO DATHAN AND ABIRAM. When they saw him they began to reproach and revile <him>, as stated (in vs. 27): AND DATHAN AND ABIRAM CAME OUT STANDING (rt.: NTsB). Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that they went out reproaching and reviling <Moses>. Going out and standing upright (rt.: YTsB) is mentioned here. Now going out and standing upright (rt.: NTsB) is mentioned below in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16): AND THERE WENT OUT A CHAMPION <FROM THE CAMP OF THE PHILISTINES [….] THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING, AND HE TOOK HIS STAND (rt.: YTsB) FOR FORTY DAYS. Just as going out and standing upright (rt.: NTsB) involved reproaching and reviling in that case,¹⁶The reproaching and reviling is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: NTsB) involve reproaching and reviling. Moses therefore began by saying (in Numb. 16:29, 32): IF <THESE PEOPLE DIE> THE COMMON DEATH OF EVERY PERSON…. AND THE EARTH OPENED ITS MOUTH <AND SWALLOWED THEM>…. Come and see how harmful dissension must be! Whenever anyone foments dissension, the Holy One eradicates his memory. Thus it is stated (in Numb. 16:35): AND A FIRE WENT FORTH FROM THE LORD AND CONSUMED THE TWO HUNDRED AND FIFTY MEN <COFFERING THE INCENSE>. R. Berekhyah said: How harmful dissension must be! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” <on people> from the age of twenty years, while the court below <only imposes a penalty > from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33): <AND DATHAN AND ABIRAM CAME OUT STANDING AT THE ENTRANCE OF THEIR TENTS <WITH THEIR WIVES, THEIR CHILDREN, AND THEIR LITTLE ONES <….> SO THEY AND ALL THAT BELONGED TO THEM WENT DOWN ALIVE TO SHEOL. It is therefore stated (Numb. 16:1): NOW KORAH < … > TOOK.

(Numb. 16:23–24:) “And the Lord spoke […], ‘Speak unto the congregation, saying, “Get away from about [the dwellings of Korah, Dathan and Abiram].”’” Although Moses heard it from the mouth of the Almighty,³⁷Numb. R. 18:12. he did not tell them to get away until he had gone and warned them, as stated (in vs. 25), “Then Moses arose and went unto Dathan and Abiram.” [This serves] to make their wickedness known, for although Moses went to them on foot, the[se] wicked ones were too stubborn to make amends. What did they do? They were unwilling to come out of their tents to face him. When Moses saw this, he said, “This much [only] it was incumbent upon me to do.” Immediately (in Numb. 16:26) “And he spoke to the congregation, ‘Please move away from [the tents of these wicked people.]’” Our masters have taught: Four [types of people] are called wicked:³⁸Numb. R. 18:12, cont.; cf. PRK 30 (p.190b in Buber text; “Additional Piska” 28:2 in Braude’s translation). The one who extends his hand against his companion to strike him. Even though he did not [actually] strike him, he is called wicked, as stated (in Exod. 2:13), “so he said to the wicked one, ‘Why would you strike³⁹The midrash understands the verb in accord with post-biblical usage and is stressing the fact that the tense is future. So also Sanh. 58b; Rashi on Exod.2:13. your comrade?’” "Did you strike," is not stated here, but “would you strike.” The one who borrows and does not repay, as stated (in Ps. 37:21), “The wicked person borrows but does not repay.”⁴⁰Avot 2:9. The one who has an insolent face but does not feel shame from someone greater than himself, as stated (Prov. 21:29), “A wicked person puts on a brazen face.” And the one who is the author of dissension, as stated (in Numb. 16:26), “Please move away from the tents of these wicked men.”
Now two [of these traits] were in Dathan and Abiram, [i.e.,] an insolent face and dissension (mhlqt). Mhlqt ("dissension") is interpreted through its letters. M is for marah ("bitter"); h is for haron ("anger"); l is for lokin ("lash"); q is for qelalah ("curse"); and t is for to'evah ("abomination"). But some say [that t stands for] takhlit ("end"), [since dissension] brings annihilation to the world. (Numb. 16:27:) “So they got away from the dwellings of Korah, Dathan and Abiram.” When they saw this, how Israel had moved away from round about them, they came out cursing and blaspheming, as stated (ibid., cont.), “[they] came out standing (rt.: ntsb).” Now [it is stated] elsewhere (in I Sam. 17:16), “Then the Philistine drew near at dawn and in the evening; and he took his stand (rt.: ytsb) for forty days.”⁴¹On Goliath reviling Israel, see I Sam. 17:8-10. Moses began by saying, as it is written (in Numb. 16:28-29), “And Moses said, ‘By this you may know that the Lord has sent me…. If these die like the death of every man.” A parable: To what is the matter comparable? To the shoshbin⁴²I.e., the bridal agent who guarded her interests at the consummation of the marriage. of a king's daughter in whose hands lay the testimonials of her [virginity]. When one of the banqueters stood up before him and cursed the shoshbin and said, “The king's daughter has no virginity”; the shoshbin arose in the presence of the king and said to him, “If you do not have this person brought out in order to execute him in everyone's presence, I shall say, ‘Of course the king's daughter has no virginity.’” Immediately the king said, “It is better for me to kill this person, so that the shoshbin will not give out a bad name concerning my daughter.” Similarly Korah contended with Moses and said, “It was in his own heart and on his own that Moses had said all these things.” He began by saying (in Numb. 16:28-29), “’By this you may know that the Lord has sent me […]. If these die like the death of every man,’ then I also am saying (ibid., cont.), ‘the Lord did not send me,’ and I have spoken from my own heart.”