שֶׁ֥מֶשׁ יָרֵ֖חַ עָ֣מַד זְבֻ֑לָה לְא֤וֹר חִצֶּ֙יךָ֙ יְהַלֵּ֔כוּ לְנֹ֖גַהּ בְּרַ֥ק חֲנִיתֶֽךָ׃
Matahari dan bulan berhenti di tempat kediamannya; di bawah terang anak-anak panah-Mu mereka berjalan, di bawah kilauan tombak-Mu yang berkilat.
Kli Yakar
And this is the opinion of Rava (in Nedarim 39b) who interpreted the verse Sun and moon stood in their habitation [zevul] (Habakkuk 3:11). What were they doing in Zevul [one of the heavens]? Rather, during Korach’s dispute, they ascended to Zevul, etc. The Holy One, blessed be He, said, “For My honor you did not protest,” etc. The reason is that Korach challenged the boundaries of morning and evening, meaning the sun and moon, claiming that it was not God who assigned each one its boundary and domain — one for day and one for night. Therefore, they ascended from the firmament to Zevul, because it was not fitting for them to illuminate for one who does not believe that God created all this. But they improperly said that justice should be done to the son of Amram [Moses], until the Holy One said to them, “For My honor you did not protest,” etc. Surely this matter pierces and rises up to the Throne of Glory and affects My honor more than Moses’ honor.
And I think the reason they specifically ascended to Zevul is because Korach challenged the priesthood, and it is said in the Midrash regarding the daily morning and evening offerings that it is in their merit that the sun and moon, the lights of day and night, are sustained. If the priesthood were to be nullified and placed in the hands of someone unworthy, then by what merit would the luminaries be sustained? Therefore, they ascended to Zevul, because in it is the Temple, and Michael is the High Priest there, as stated in Tractate Chagigah (12b).
From here we have proof that Korach disputed the boundaries of the sun and moon and the creation itself. Therefore, they said that he made a “korcha” [baldness/gap] in the world, because with the removal of God’s divinity, so to speak, the entire world becomes a bald spot. And when the sun and moon ascended to Zevul, the sun came out of its sheath, and through this, it made the entire world as hot as noon [tzahoraim]. One who touches matters of divinity causes a dulling of teeth for those who believe in Him, as it is written regarding Egypt, that their teeth were dulled [kehot] when they saw the binding of the lamb (Tur, Orach Chayim, section 430). Therefore, they referred to him as son of Kehat, meaning he dulled [hikhah] the teeth of those who begat him. And this is enough of what we have said by way of homiletic interpretation, and now we will come to explain the dispute in a straightforward manner.
And I think the reason they specifically ascended to Zevul is because Korach challenged the priesthood, and it is said in the Midrash regarding the daily morning and evening offerings that it is in their merit that the sun and moon, the lights of day and night, are sustained. If the priesthood were to be nullified and placed in the hands of someone unworthy, then by what merit would the luminaries be sustained? Therefore, they ascended to Zevul, because in it is the Temple, and Michael is the High Priest there, as stated in Tractate Chagigah (12b).
From here we have proof that Korach disputed the boundaries of the sun and moon and the creation itself. Therefore, they said that he made a “korcha” [baldness/gap] in the world, because with the removal of God’s divinity, so to speak, the entire world becomes a bald spot. And when the sun and moon ascended to Zevul, the sun came out of its sheath, and through this, it made the entire world as hot as noon [tzahoraim]. One who touches matters of divinity causes a dulling of teeth for those who believe in Him, as it is written regarding Egypt, that their teeth were dulled [kehot] when they saw the binding of the lamb (Tur, Orach Chayim, section 430). Therefore, they referred to him as son of Kehat, meaning he dulled [hikhah] the teeth of those who begat him. And this is enough of what we have said by way of homiletic interpretation, and now we will come to explain the dispute in a straightforward manner.
Radak
כל רמש אשר הוא חי, the word אשר which follows the word רמש lacks the connecting letter ו. This is not something unique, seeing we find it in Chabakuk 3,11 שמש ירח, “sun and moon,” instead of שמש וירח, or in Exodus 1,1 ראובן שמעון, instead of ראובן ושמעון, and many other such examples.
אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11
אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11
Kli Yakar
And our Sages of blessed memory (Sifrei 11:1) interpreted it [the phrase “at the edge of the camp”] as referring to the officers of the camp or the outcasts of the camp, but the language is not clear to me because the word “edge” [katzeh] does not connote an officer [katzin], nor an outcast [muktzeh]. It seems to me that everyone agrees that the word edge does not depart from its simple meaning, which refers to the extremity of the camp, as every instance of “ketz” [edge] denotes an end. However, every edge has two extremities — a beginning and an end. In the normal course of the world, the officers of the people walk at the head of the camp, which is the first edge, while the outcasts walk at the end of the camp, which is the last edge. According to all opinions, the edge of the camp does not depart from its simple meaning, but the Scripture does not specify which edge — whether it refers to the officers of the people who walk first at the first edge, or to the outcasts of the camp who walk at the last edge. Therefore, our Sages disagree on this matter — some say it refers to the officers, and others say it refers to the outcasts.
Their disagreement depends on what our Sages said (Bava Kamma 60a) that calamity comes to the world only because of the wicked, but it always begins with the righteous, as it is said If a fire breaks out and catches in thorns, and a stack of grain is consumed (Exodus 22:5). The stack of grain has already been consumed. According to this, the one who says it refers to the officers of the camp holds that this verse speaks of those with whom the calamity begins, while the one who says it refers to the outcasts holds that this verse speaks of those who cause the calamity.
But since it says the mixed multitude [ha’asafsuf] with a double “sof” [end], this implies that it refers to both the officers and the outcasts, for both are at an “end” — one at the first end and one at the final end. This is also implied by the language of the verse and catches in thorns [u’matzah kotzim], meaning two extremities, as “kotzim” [thorns] is related to “ketz” [end], and a stack of grain is consumed — everything is included, even the average people in the middle. Therefore it says “ha’asafsuf” — meaning two ends. That was among them is like “and that which was among them” [ve’asher bekirbo], referring to the average people, similar to The sun [and] moon stood still in their habitation (Habakkuk 3:11) where the conjunction “and” is missing, is as if it said “the sun and the moon.” So too here, it is as if it said “the mixed multitude and those who were among them” — all turned away together, they became corrupt from the sole of the foot to the head; all of them craved a craving.
Their disagreement depends on what our Sages said (Bava Kamma 60a) that calamity comes to the world only because of the wicked, but it always begins with the righteous, as it is said If a fire breaks out and catches in thorns, and a stack of grain is consumed (Exodus 22:5). The stack of grain has already been consumed. According to this, the one who says it refers to the officers of the camp holds that this verse speaks of those with whom the calamity begins, while the one who says it refers to the outcasts holds that this verse speaks of those who cause the calamity.
But since it says the mixed multitude [ha’asafsuf] with a double “sof” [end], this implies that it refers to both the officers and the outcasts, for both are at an “end” — one at the first end and one at the final end. This is also implied by the language of the verse and catches in thorns [u’matzah kotzim], meaning two extremities, as “kotzim” [thorns] is related to “ketz” [end], and a stack of grain is consumed — everything is included, even the average people in the middle. Therefore it says “ha’asafsuf” — meaning two ends. That was among them is like “and that which was among them” [ve’asher bekirbo], referring to the average people, similar to The sun [and] moon stood still in their habitation (Habakkuk 3:11) where the conjunction “and” is missing, is as if it said “the sun and the moon.” So too here, it is as if it said “the mixed multitude and those who were among them” — all turned away together, they became corrupt from the sole of the foot to the head; all of them craved a craving.
Rashi
like a lamb [and] a bull Heb. ככבש אלוף. Dunash and Judah son of Kudish (Karish) interpreted it as a lamb and a bull, brought to the slaughter. And אלוף is like (Deut. 28:4) “the offspring of your cattle (אלפיך).” Although it was not stated ואלוף, we find similar cases, e.g., (Habukkuk 3:11) “The sun [and] the moon (ירח) stood on high”; (Isaiah 38:14) “Like a crane [and] a swallow (עגור) so I chirp.” And Menahem interpreted ככבש אלוף, a large lamb (see Psalms 58:9, Rashi ad loc.), and Jonathan supports him, since he renders like a choice lamb.