וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי׃
모세가 또 고라에게 이르되 너희 레위 자손들아 들으라
Rabbeinu Chananel
ויקומו לפני משה ואנשים מבני ישראל חמשים ומאתים, all these who ganged up on Moses and Aaron were from Korach’s own tribe, i.e. Levites. This is the meaning of Moses saying to them: “רב לכם בני לוי, “enough for you Levites, etc.” (verse 7), as well as when he again addressed them as בני לוי in verse 8, i.e. stressing that the people he was speaking to were all Levites. Perhaps these Levites had been under the impression that their whole tribe had been meant to be priests and that Moses had highhandedly decided to bestow this honour only on his brother Aaron.
Ramban
EVEN HIM WHOM HE HATH CHOSEN WILL HE CAUSE TO COME NEAR UNTO HIM. The meaning of this repetition [since the first half of this verse already says, and who is holy, He will cause him to come near unto Him] is that [at first Moses said] the Eternal will make known who are His, and who is holy, and will cause him to come near unto Him tomorrow, and He will have regard for his offering,46See Genesis 4:4. whereas He will not turn to the others and to their offerings. Even him whom He hath chosen forever to stand to minister before Him, him and his seed forever,47See Deuteronomy 18:5. will He cause to come near unto Him tomorrow. Thus he is saying that this test will be a proof to them throughout their generations not to contest [the rights of] him who is chosen, nor those of his seed forever.
Now Rabbeinu Chananel48See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]: ye take too much upon you, ‘ye sons of Levi;’49Further, Verse 7. Hear now, ‘ye sons of Levi.’50Ibid., Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men14Verse 2. — of the most distinguished [of the people], and princes — who were sons of rebellion,51Ibid., 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] saying: ‘Ye have killed the people of the Eternal,’52Ibid., Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod53Ibid., Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] with certain men ‘of the children of Israel,’54Above, Verse 2. in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] ye take too much upon you, ‘ye sons of Levi’49Further, Verse 7. is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy.55Ibid., Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi.50Ibid., Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach50Ibid., Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him.
Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt.56Leviticus 10:1-2. Therefore he permitted Aaron to burn the incense, because of the special needs of the time,57See Exodus 30:9 (Vol. II, p. 509) that all offerings of incense are forbidden as “strange” incense, except for those especially prescribed [e.g., the daily offering of incense]. In times of emergency and special need, however, such as when the overall authority of the Torah is at stake, it is permitted to suspend temporarily the operation of a particular law or prohibition, and it was this power which Moses now made use of when he allowed Aaron to offer up this non-prescribed incense. Or it may be, as Ramban continues, that this test took place at the Service of the Morning Whole-offering, which included the burning of incense, so that there is no need to say that Moses resorted to special emergency powers. or maybe it was the [daily] incense of the morning which he used to burn when he kindled58In the Tur: when he “dressed” the lamps. See Vol. II, pp. 472-474, for an explanation of the Service done in connection with the lamps at the daily Morning Service. See also my Hebrew commentary here, p. 257. the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers.59Isaiah 44:26.
And some scholars60So quoted by Ibn Ezra in Verse 4. say that [the meaning of the verse], And when Moses heard it, he fell upon his face,61Above Verse 4. is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;62Verse 5 before us. According to this interpretation, the test of incense was declared by G-d, as is implied in Moses’ falling on his face to ask for Divine guidance, and the verse only tells us what G-d told him to do when mentioning Moses’ speech to Korach and all his company. but it is mentioned only in Moses’ account to the people. I have already shown you63See e.g., Vol. II, pp. 101, 111. that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do.64Further, 32:31. And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’.65Joshua 22:9. And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe,66Further, 34:13. The verse thus indicates that G-d agreed that the nine and a half tribes should take their inheritance west of the Jordan, and therefore that the remaining two and a half tribes should take the land Moses gave them on the east side of the Jordan. in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision67In Shabbath 87a, the Talmud mentions three occasions when Moses acted on his own authority and G-d subsequently approved his decisions. Ramban is thus saying here: “In case one should suggest that Moses’ decision to grant the lands east of the Jordan as an inheritance to the two and a half tribes was in reality his own decision, which was subsequently approved by G-d — this hypothesis cannot be correct because etc.,” as Ramban continues. — See also at the end of Seder Naso where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc.68Further, 26:53. The verse saying And the Eternal spoke unto Moses clearly indicates that he acted originally on Divine instruction.
My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon69Ibid., 17:11. is that the hand of the Eternal was upon him70See Ezekiel 37:1. in these matters, and it is this which is called Ruach Hakodesh,71Literally: “The Holy Spirit.” See in Moreh Nebuchim, II, Chapter 45, beginning: “the second degree of prophecy.” See also further, Seder Balak Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh,72Such is also the opinion of Rambam in his Moreh Nebuchim II, 45. and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue.73II Samuel 23:2. For Moses our teacher was trusted in all His house,74See above, 12:7. and I have explained the matter of “the house”75Ibid., Verse 6. and mentioned it many times;76See e.g. Exodus 32:19. but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters.
Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does.77See e.g. Onkelos ibid. 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth].78Leviticus 10:1. In our version of Onkelos, again, the text there is k’toreth busmin (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis79Tanchuma Korach 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].
Now Rabbeinu Chananel48See (Exodus), Vol. II, p. 106, Note 45, for a brief biography of this great Rabbinic scholar. See also (Leviticus), Vol. III, p. 324, Note 286. wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]: ye take too much upon you, ‘ye sons of Levi;’49Further, Verse 7. Hear now, ‘ye sons of Levi.’50Ibid., Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men14Verse 2. — of the most distinguished [of the people], and princes — who were sons of rebellion,51Ibid., 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] saying: ‘Ye have killed the people of the Eternal,’52Ibid., Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod53Ibid., Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] with certain men ‘of the children of Israel,’54Above, Verse 2. in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] ye take too much upon you, ‘ye sons of Levi’49Further, Verse 7. is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy.55Ibid., Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi.50Ibid., Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach50Ibid., Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him.
Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt.56Leviticus 10:1-2. Therefore he permitted Aaron to burn the incense, because of the special needs of the time,57See Exodus 30:9 (Vol. II, p. 509) that all offerings of incense are forbidden as “strange” incense, except for those especially prescribed [e.g., the daily offering of incense]. In times of emergency and special need, however, such as when the overall authority of the Torah is at stake, it is permitted to suspend temporarily the operation of a particular law or prohibition, and it was this power which Moses now made use of when he allowed Aaron to offer up this non-prescribed incense. Or it may be, as Ramban continues, that this test took place at the Service of the Morning Whole-offering, which included the burning of incense, so that there is no need to say that Moses resorted to special emergency powers. or maybe it was the [daily] incense of the morning which he used to burn when he kindled58In the Tur: when he “dressed” the lamps. See Vol. II, pp. 472-474, for an explanation of the Service done in connection with the lamps at the daily Morning Service. See also my Hebrew commentary here, p. 257. the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers.59Isaiah 44:26.
And some scholars60So quoted by Ibn Ezra in Verse 4. say that [the meaning of the verse], And when Moses heard it, he fell upon his face,61Above Verse 4. is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;62Verse 5 before us. According to this interpretation, the test of incense was declared by G-d, as is implied in Moses’ falling on his face to ask for Divine guidance, and the verse only tells us what G-d told him to do when mentioning Moses’ speech to Korach and all his company. but it is mentioned only in Moses’ account to the people. I have already shown you63See e.g., Vol. II, pp. 101, 111. that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do.64Further, 32:31. And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’.65Joshua 22:9. And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe,66Further, 34:13. The verse thus indicates that G-d agreed that the nine and a half tribes should take their inheritance west of the Jordan, and therefore that the remaining two and a half tribes should take the land Moses gave them on the east side of the Jordan. in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision67In Shabbath 87a, the Talmud mentions three occasions when Moses acted on his own authority and G-d subsequently approved his decisions. Ramban is thus saying here: “In case one should suggest that Moses’ decision to grant the lands east of the Jordan as an inheritance to the two and a half tribes was in reality his own decision, which was subsequently approved by G-d — this hypothesis cannot be correct because etc.,” as Ramban continues. — See also at the end of Seder Naso where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc.68Further, 26:53. The verse saying And the Eternal spoke unto Moses clearly indicates that he acted originally on Divine instruction.
My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon69Ibid., 17:11. is that the hand of the Eternal was upon him70See Ezekiel 37:1. in these matters, and it is this which is called Ruach Hakodesh,71Literally: “The Holy Spirit.” See in Moreh Nebuchim, II, Chapter 45, beginning: “the second degree of prophecy.” See also further, Seder Balak Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh,72Such is also the opinion of Rambam in his Moreh Nebuchim II, 45. and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue.73II Samuel 23:2. For Moses our teacher was trusted in all His house,74See above, 12:7. and I have explained the matter of “the house”75Ibid., Verse 6. and mentioned it many times;76See e.g. Exodus 32:19. but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters.
Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does.77See e.g. Onkelos ibid. 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth].78Leviticus 10:1. In our version of Onkelos, again, the text there is k’toreth busmin (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis79Tanchuma Korach 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].
Ramban
AND MOSES SENT TO CALL DATHAN AND ABIRAM. Now Dathan and Abiram were the instigators of this controversy as much as Korach was, as Scripture states, Now Korach took … and Dathan and Abiram … and they rose up in the face of Moses with certain of the children of Israel etc.,84Above, Verses 1-2. meaning that they were the ones who roused them together against Moses and Aaron. Then Moses spoke [once] to Korach and to all his company,80Verse 5. and furthermore said to him: thou and all thy company,85Verse 11. for it was to him [Korach] that he spoke first, since he was the leader amongst them. Now amongst those that were gathered together were also the followers of Dathan and Abiram; therefore Moses wanted to speak to them also now, and to warn them about themselves and all those who were gathered together [with them], who were their company, and to appease them with good words, even comforting words86Zechariah 1:13. to Israel, since his [earlier] words to Korach were a conciliation only to the Levites.
The meaning of the expression and Moses sent is that Dathan and Abiram had gone away from his presence whilst he was speaking to Korach [as stated in Verses 5-7], and afterwards it again says, And Moses said unto Korach [Verse 8], who was still standing before him there, or maybe since Korach was a Levite he stayed in the camp of the Levites near the tent of Moses.87Accordingly, the speech of Moses to Korach, which is recorded in Verses 8-11, took place near Moses’ and Korach’s tents, and not near the Tent of Meeting. All this happened on the first day [of the rebellion], just as Moses said, thou and they, and Aaron tomorrow,80Verse 16. — this being the “morning” he mentioned to them: In the ‘morning’ the Eternal will make it known who are His.88Above, Verse 5.
It is possible that Dathan and Abiram, as princes of the congregation,54Above, Verse 2. were more distinguished than On the son of Peleth,54Above, Verse [1]. and if they would have been won over to Moses, On would have followed their counsel; therefore Moses did not send for him. Thus On did not come, and was not present together with them [Dathan and Abiram], nor was he with Korach’s company; since he left him when Dathan and Abiram went away, while Moses was debating with Korach, and he never returned [to Korach’s company], because he changed his mind [after his original participation] on the advice of his wife who saved him, according to the words of our Rabbis.89Sanhedrin 109b. She said to her husband: “What benefit will you have from this controversy? Either Moses remains master and you are his disciple, or Korach becomes master and you are his disciple!” For Scripture does not mention him [On] as one who was swallowed up [in the earth] together with Dathan and Abiram, nor was he among the company of those that gathered together against the Eternal90See further, 27:3. who offered the incense, since there were two hundred and fifty men besides the four91I.e., Korach, Dathan, Abiram, and On the son of Peleth. Now since Scripture mentions these four men besides the two hundred and fifty (Verse 2), and the fire which burnt those who offered the incense, destroyed two hundred and fifty men (further, Verse 35), it follows that On must have been saved. The death of Korach, Dathan, and Abiram, however, is expressly mentioned separately (ibid., Verses 27, and 32-33). mentioned at first.
The meaning of the expression and Moses sent is that Dathan and Abiram had gone away from his presence whilst he was speaking to Korach [as stated in Verses 5-7], and afterwards it again says, And Moses said unto Korach [Verse 8], who was still standing before him there, or maybe since Korach was a Levite he stayed in the camp of the Levites near the tent of Moses.87Accordingly, the speech of Moses to Korach, which is recorded in Verses 8-11, took place near Moses’ and Korach’s tents, and not near the Tent of Meeting. All this happened on the first day [of the rebellion], just as Moses said, thou and they, and Aaron tomorrow,80Verse 16. — this being the “morning” he mentioned to them: In the ‘morning’ the Eternal will make it known who are His.88Above, Verse 5.
It is possible that Dathan and Abiram, as princes of the congregation,54Above, Verse 2. were more distinguished than On the son of Peleth,54Above, Verse [1]. and if they would have been won over to Moses, On would have followed their counsel; therefore Moses did not send for him. Thus On did not come, and was not present together with them [Dathan and Abiram], nor was he with Korach’s company; since he left him when Dathan and Abiram went away, while Moses was debating with Korach, and he never returned [to Korach’s company], because he changed his mind [after his original participation] on the advice of his wife who saved him, according to the words of our Rabbis.89Sanhedrin 109b. She said to her husband: “What benefit will you have from this controversy? Either Moses remains master and you are his disciple, or Korach becomes master and you are his disciple!” For Scripture does not mention him [On] as one who was swallowed up [in the earth] together with Dathan and Abiram, nor was he among the company of those that gathered together against the Eternal90See further, 27:3. who offered the incense, since there were two hundred and fifty men besides the four91I.e., Korach, Dathan, Abiram, and On the son of Peleth. Now since Scripture mentions these four men besides the two hundred and fifty (Verse 2), and the fire which burnt those who offered the incense, destroyed two hundred and fifty men (further, Verse 35), it follows that On must have been saved. The death of Korach, Dathan, and Abiram, however, is expressly mentioned separately (ibid., Verses 27, and 32-33). mentioned at first.