Midras Bilangan 18:14: Midrash Tehillim, Otzar Midrashim, Midrash Tanchuma & Midrash Tanchuma Buber

Another interpretation of “Blessed is the person” (Psalms 1:1) – these are the children of Korah who didn’t walk in the counsel of their father, as it is said, “Move away from the tents of these wicked people” (Numbers 16:26); “in the way of sinners” (Psalms 1:1) [also refers to the Korah rebellion, as it is said,] “the firepans of those sinners” (Numbers 17:3); “and the company of scoffers” (Psalms 1:1) – this refers to Korah, since he scoffed over Moses and over Aaron. What did he do? He assembled all the congregation, as it is said, “Korah gathered the entire community against them” (Numbers 16:19). He began to scoff, and he said to them, “There was a widow in my neighbourhood, and she had two young orphaned daughters, and she owned a single field. She came to plough [her field], and Moses said to her, “You shall not plough with an ox and a donkey together” (Deuteronomy 22:10). She came to sow [her seeds in her field] and Moses said to her “You shall not sow two types of seed together in your field” (Leviticus 19:19). She came to harvest, and to make bundles [of her harvested crop], and he told her to leave the forgotten gleanings, forgotten sheaves, and the corners [of her field, for poor people to gather]. She came to thresh [her produce] and he said to her [that she must give] a gift [to the priest], the tithe [of a Levi to a priest], the tithe of an Israelite to a Levite, and the second tithe [to be eaten by its owner in Jerusalem during specific years of the agricultural cycle]. She made herself right with the law and gave [all of these taxes] to him. What did she do? She sold her field and bought two sheep, in order to dress herself with their shearings, and to benefit from their offspring. When they gave birth, Aaron came and said to her, “Give me the first born, because the Holy One, blessed be He, told me, “[You shall consecrate to the Lord you God] all the male firstlings that are born in your herd and in your flock” (Deuteronomy 15:19).” She made herself right with the law and gave them to him. The time for shearing came along and she sheared them. [Aaron] said to her, “Give me the first of your shearing, because the Holy One, blessed be He, told me, “The first of the shearings of your flock should be given to him” (Deuteronomy 18:4).” She said [to herself], “I don’t have the strength to withstand this person, behold, I’m going to slaughter them and eat them.” Once she had slaughtered them, he said, “Give me the foreleg, the jaw, and the stomach.” She said to him, “Even after I slaughtered them, I wasn’t saved from his hand, let [the sheep] be proscribed to me [as if to say, I altogether wash my hands of these sheep!]” He told her to give him [what remained of the sheep], for so the scripture says, “Everything that has been proscribed shall be yours” (Numbers 18:14).” He took [the remains of the sheep] and he went on his way. He left her and her two daughters weeping. Can such appropriation be according to the law?! This is wretched looting! All of this they do, and they hang it upon the Holy One, blessed be He!” From here [we can see that] he was a scoffer. “But his delight is in the Torah of God” (Psalms 1:2), this refers to his children who sang a song [of praise to God], and they said, “We are obligated to honour our father, let us apportion honour [instead] to Moses our teacher. They stood, and they established themselves [as being on the side of Moses] because of the honour [due to] Moses; “and on His Torah he meditates [day and night]” (ibid.), this refers to the children of Korah. When the congregation of Korah were swallowed up, his children were [left standing on a pillar of earth that didn’t sink down; rising from the depths] like the mast of a ship, as it is says, “and they became an example” (Numbers 26:10). [The verse is referring to those who died, serving as an example. But the Midrash re-reads the verse creatively to suggest that Korah’s righteous children were left standing like a ship’s mast, since the word for an example, in this verse, נס, can also mean a banner; like one finds on the mast of a ship – the wicked people who died were one sort of example, and the children of Korah were a different sort of example]. Rabbi [Yehuda Ha-Nassi] says all of the [earth] surrounding them was torn away, but the earth upon which [the children of Korah] was standing was not torn. Rabbi Shmuel bar Nachmani said, the three [children of Korah] were not standing in the same place. Rather, each one of them was standing in their own location, and they [were left looking] like three pillars. This accords with the teaching [that says], “Upon what does the world stand? Upon three pillars.” There are those that say [that these three pillars] are the three forefathers. There are those that say [that these three pillars] are Chananya, Mishael, and Azariya [from the book of Daniel]. And there are those that say [that these three pillars are] the three children of Korah. “Not so the wicked” (Psalms 1:4) — this refers to Korah and his congregation. “For God knows the way of the righteous” (Psalms 1:6) — this refers to the children of Korah; “but the way of the wicked is doomed” (ibid.) — this refers to Korah and his congregation.

"Let not the rich person glorify themselves with their wealth (Yirm 9:22)." This [refers to] Korach the Levite, who had three hundred mules just to carry the load of the keys to his hidden storehouses. His wealth was so much the more so, wondrous and vast. Where did he get all this money? From the money that Yosef the Righteous had collected in Egypt [in return for distributing the stored grain during the seven years of famine], which had filled three towers. Each tower was a hundred amot [about 180 feet] deep, a hundred amot wide, and one hundred amot inside. Yosef gave them all to the house of Pharaoh, and did not give his children even five silver [coins]. For what reason? Because he proceeded faithfully, as it says (Ber 47:14), "Yosef brought the silver into Pharaoh's house." When Korach found one of these towers, he became proud of his wealth. Another one was found by Antoninus, and the third is hidden for the World to Come. What was the origin of Korach's dispute with Moshe and with Aharon? It was for the sake of a particular widow who had a single ewe. When she came to shear it [for the first time], Aharon heard and took the wool. She went to Korach and cried out and wept, telling him, "This and this has Aharon done to me." Korach came by Aharon and said to him, "What is it with you and this widow, that poor woman? Return to her her wool!" Aharon said to him, "It is mine according to the Torah, for as it says, 'the premier-part of the shearing of your sheep you are to give him' (Dev 18:4)." What did Korach do? He took four silver [coins] and gave [them] to her. She went off, and Korach went full of anger. The days [passed] and the ewe gave birth to a [first-born] male. Aharon heard and took the lamb. She went before Korach, crying out and weeping. Korach said to Aharon, "What is it with you and the poor woman, this widow?" He said to him, "It is mine according to the Torah, for as it says, 'every firstling that is born in your flock and in your herd, the male-one, you are to hallow to ha-Shem your God' (Dev 15:19)." Korach went on his way, full of anger. When the widow saw this, she went and slaughtered the ewe. Aharon heard, and came and took the shankbone, the jawbone, and the rough-stomach. Korach said to him, "What is it with you and this widow?" He said to him, "They are mine according to the Torah, for as it says, 'the priest is to be given the shankbone, the jawbone, and the rough-stomach' (Dev 18:3)." And Korach went, full of anger. When the widow saw this, she stood and made an oath, saying the meat of this ewe is set-aside for me. Aharon heard and took all the meat, as it says, 'everything specially-devoted in Israel -- it is for you' (Bam 18:14, Parshat Korach)." He [Korach] said to him [Moshe], "Why should you, son of Amram, establish authority over us?" [not in ed. Jellinek: 'Should you pluck out the eyes of these men, we will not come up.' They said this verse specifically against Moshe and Aharon.] Moshe said to him, "To the morrow, judgement." In the morning, Korach had gathered to him 250 men (and alongside Moshe and Aharon, all the prophets), these with their fire pans, these offering sacrifices and these burning incense. Immediately Moshe Rabbeinu stood in prayer before ha-Shem and said, "Multiplier of Universes, is this prophecy you have sent us true?" Ha-Shem replied to him, "It is true. And you will see what I will do to Korach." This is why he was named Korach -- for in his days, 'a void was created in Israel' (Sanhedrin 109b). Moshe said further before the Holy One of Blessing, "If these die as all people do, if their lot be the common fate of all humanity, ha-Shem did not send me (Bam 16:29)." The Holy One of Blessing said to Moshe, "You have rejected a major principle of faith" (Passover Haggadah, Maggid, Four Children; and Yer. Sanhedrin 10:1, 50a). Moshe said before the Holy One of Blessing, "Multiplier of Universes, 'if ha-Shem creates a new creation...' (Bam 16:30). The Holy One of Blessing said to him, "I will do according to your will." Immediately the Holy One of Blessing hinted to the ground and it swallowed them [Korach and his followers] up to their navels. Korach and all his household cried out and said, "Moshe! Moshe! Have mercy on us!" Moshe said to them, "'Too much is yours, Sons of Levi!' (Bam 16:7)." Immediately they were swallowed up [by the earth], and the rest were burned up [by fire], as it says, 'so they went down, they and all theirs, alive, into Sheol; the earth covered them (Bam 16:33).' And it is written, 'fire went out from before the presence of ha-Shem and consumed the fifty and two hundred men, those who had brought-near the incense.' Those that descended below the earth remained there. And they reasoned that they would never rise up [again]. Until Hannah came and prophesied for them, as it [the song of Hannah] says, 'ha-Shem brings death and gives life, lowers to Sheol and raises up' (Shmuel I 2:6). But with all this, they didn't believe that they would rise again, until the Beit ha-Mikdash was destroyed and the gates of the Beit ha-Mikdash were swallowed up, as it says, 'her gates have sunk into the ground' (Eichah 2:9). They [the gates] came by Korach and he grabbed hold of them. Immediately they believed and said, "When these gates rise up, so too will we rise up with them." And they were appointed the guardians [or, those who carried out the observances] over those gates until they rise up. Thus was Korach and his wealth obliterated from among the community. Therefore it says, 'Do not praise the wealthy for their wealth,' for all wealth belongs to the Holy One of Blessing. As it says, 'Mine is the silver and mine is the gold -- the word of ha-Shem, Master of Legions' (Hag 2:8). [ed. Jellinek: And it says, 'One who pursues righteousness and kindness will find life, righteousness, and honor' (Mish 21:21).]  

(Numb. 4:18:) “Do not cut off.” This text is related (to Ps. 33:18), “Behold, the eye of the Lord is on those who fear Him….” The text speaks along many lines of thought.¹²¹Shittim. For this use of the word, Buber, n. 209, cites Lev. R. 34:8. For the other interpretations, see above, Gen. 6:5. For what we need, however, it is speaking about the tribe of Levi.¹²²Numb. R. 5:1. And where is it shown? Where the tribe of Levi is called those who fear the Lord, as stated (in Mal. 2:5), “and I gave them (i.e., life and peace) as well as fear, and he feared Me.” (Ps. 33:19) “On those who wait for His steadfast love,” because they are always waiting for the name of the Holy One, blessed be He. (Ps. 33:19:) “To deliver their soul from death and to keep them alive in famine,” through the twenty-four gifts which the Holy One, blessed be He, has given them.¹²³THal. 2:7-9; BQ 110b (bar.); Hul. 133b (bar.); cf. Hal. 4:9. These are them: ten in the sanctuary, ten within the borders, and four in Jerusalem. The ten in the sanctuary: the sin offering (Lev. 6:17-23; Zev. 5:3), the guilt offering (Lev. 5:14-16, 20-26; 19:20-22; Zev. 5:5), the peace sacrifices and the community peace sacrifices (Lev. 23:19-20; Zev. 5:5), the sin offering of a fowl (Lev. 5:8), the guilt offering for a doubtful sin (Lev. 5:17-19; Zev. 5:5), the leper's log of oil (Lev. 14:12), the two loaves (Lev. 23:17), the shewbread (Exod. 25:30; Lev. 24:5-9), the remnant of the omer (Lev. 23:10-12; Men. 10:4), and the remainder of the meal offering (Lev. 2:3).
The ten within the borders: the terumah (Numb. 18:12), the terumah of the tithe (Numb. 18:25-29), the hallah (Numb. 15:18-21), the first of the shorn wool (Deut. 18:4), the shoulder, the cheeks, and the stomach (Deut. 18:3), the redemption of the [first-born] son (Numb. 18:15-16), [the redemption of] a firstling ass (Exod. 13:13), [the payment for] the robbery of a proselyte (Thal. 2:9; Bq 110b; Hul. 133b), things consecrated (Numb. 18:14; Bik. 3:12), and a field of possession (Lev. 27:16-21)
The four in Jerusalem: the firstlings [of animals] (Numb. 18:17-18), the first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9), the priest's share from the thank-offering ram and from the nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and skins of [burnt, sin, and guilt] offerings (Lev. 7:8; Zev. 12:3)
Behold, these are twenty-four gifts. Ergo (in Ps. 33:19), “and to keep them alive in famine. (Numb. 4:18) “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, foresaw that Korah was going to arise and disagree about the priesthood.¹²⁴Cf. Numb. R. 5:5. The Holy One, blessed be He, said. “I will not destroy the Levites because of Korah.” (Numb. 4:18:) “Do not cut off [the tribe of the Kohathite families from the Levites].” This text is related (to Is. 48:9), “For the sake of My name I will delay My anger, and for My praise I will hold back for you so as not to cut you off.” To what is the matter comparable?¹²⁵Numb. R. 5:6. To a king who had a son that was associated with bandits;¹²⁶Gk.: lestai. and when they were captured, his son was captured with them. The king said, “What shall I do? Shall I execute the robbers? Possibly my son is with them. Instead, for the sake of my son, I will exonerate them for now.” Similarly, the Levites carried the tabernacle. Thus it is stated (in Numb. 7:9), “But to the Children of Kohath he gave no [wagons], because they had the service of the holy.” When the Holy One, blessed be He, saw that Korah and his assembly were going to be opposed to Moses and Aaron, the Holy One, blessed be He, said, “What shall I do with these? To kill them in the desert is not possible.” Why? Because the Holy One, blessed be He, had taken half of His name and bestowed it upon them, the yh (of yhwh) in the Kohathite (hqhty in Numb. 4:18).¹²⁷Numb. R. 5:6, and Yalqut Shim‘oni, Is. 48:9, 326 (466) add that the letters from the divine name appear at the end and the beginning of HQHTY, and Numb. R. explains further that the Holy One added the definite article (H) to the name, Kohathite, for this very reason. It therefore says (in Is. 48:9), “For the sake of My name I will delay¹²⁸Literally: LENGTHEN. This verb may have suggested that the Holy One deliberately lengthened the name, Kohathite, with the addition of the article. My anger….”