사무엘상 2:8의 인용 해설

The best proof for our theory is the fact that Moses is described as trying to placate only Datan and Aviram when he sent messengers to call them for a chat (Numbers 16,12). When they refused to come, Moses even went to look them up (16,25). The reason was that Moses felt that these two were at the bottom of the whole rebellion. Once we accept this, the death of all the people who perished can be attributed to Datan and Aviram. This results in our being able to find some excuse for both Korach and the 250 men who offered the incense. You find that the Torah wrote in Deut.11,6: "and what He has done to Datan and Aviram, the sons of Eliav, how the earth opened its mouth and swallowed them, their houses, and their tents and every living thing which followed them." Moses attributed the entire debacle exclusively to Datan and Aviram. Having explained this, we can now understand the scholar in Sanhedrin 110 who holds that the company of Korach does not qualify for life in the hereafter as referring only to Datan and Aviram. The contrary opinion who holds that Korach and company will enjoy life in the hereafter and who base themselves on Samuel I 2,8 that "G'd lowers people to Sheol and brings them up again," must be understood as referring to Korach and companions exclusive of Datan and Aviram to whom the verse does not apply.

and you shall be strong Heb. מצק, strong, like (I Sam. 2:8), “the pillars of (מצקי) the earth,”

שת, a reminder that the entire human race is descended from this man. The word is used in a similar context in the Bible in Samuel I 2,8: וישת עליהם תבל, “He has set the world upon them.” [Compare Chanah’s prayer, saying that G-d set the rocks as the foundation of the earth. Ed.] She hinted that the descendants of the senior brother all perished during the deluge.

תאות means in old French émoulis. Thus (i.e. with these words) did Menachem ben Seruk classify it (תאות). Onkelos translates (תאות (גבעת עולם in the sense of desire (תאוה) and longing and takes גבעת as a figurative expression for “the great ones”, like (1 Samuel 2:8) “the pillars of the earth”, meaning the righteous of the earth — viz., he renders it by “the blessings for which the great ones of the earth longed”, referring to the blessings which his mother so much desired that she forced him to take steps to obtain them

נזיר אחיו means what the Targum has: פרישא דאחוהי. i.e. the one who was separated from his brothers. The word נזיר is of a root signifying separation, as in (Leviticus 22:2) “that they separate themselves (וינזרו) from the holy things of the children of Israel”; (Isaiah 1:4) “they have separated themselves from God (נזרו) turning backward”.