Midrasz do Samuela I 17:8

(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. 18:17:) “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.”

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

(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. 18:17:) 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.”

"The Philistines came upon Israel relying upon the strength of Goliath." What does Goliath mean? Said R. Jochanan: "Who stood with defiance before the Lord, as it is said (I Sam. 26, 8) Select for yourselves one man, and let him come down to me. And the word Ish (man), refers to none else than the Lord, as it is said (Ex. 15, 3) The Eternal is the Lord (Ish) of war. The Holy One, praised be He, then said: "I shall therefore cause him to fall into the hands of one who is the son of a man called Ish" as it is said (I Sam. 17, 12) Now David was the son of that Ephrathite, (Ish Ephrathi). R. Jochanan in the name of R. Maier said: "In three places was that wicked caught, through the explanation of his own mouth. Once, when he said (Ib., ib. 8) Select for yourselves one man, and let him come down to me. At the second time when he said (Ib., ib. 9) If he be able to fight with me, and he kills me, then will we be unto you as servants. And at the third time when he said (Ib., ib. 43) Am I a dog, that thou comest unto me with sticks?" But was not the same expression also used by David when he said, (Ib.,ib.45) Thou comest unto me with a sword, and with a spear, and with a javelin. This David merely used it as a reply, he said to him: But I come to thee in the name of the Lord of hosts, the God of the Arrays of Israel, that thou hast defied. (Ib., ib. 16) And the Philistines drew near, morning and evening. Said R. Jochanan: "He picked out that time purposely, so that he should cause Israel to neglect the reading of S'hma in the morning and the evening." (Ib., ib., ib.) And presented himself forty days. These forty days correspond to the forty which were postponed in accepting the Torah (Ib., ib. 4) And there went out the champion (habenayim) out of the camp of the Philistines. What does benayim mean? Said Rab: "This means that he was clean of the least blemish;" Samuel said: "This means that he was the middle aged of his brothers." In the academy of R. Shila, it was taught: Benayim means that he was built like a building.

How is it shown < that leprosy comes > for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25): NOW MOSES SAW THAT THE PEOPLE WERE RIOTOUS (parua'); and it is written concerning the leper (in Lev. 13:45): HIS HEAD SHALL BE UNKEMPT (parua').
And how is it shown < that leprosy comes > for blessing (i.e., cursing) the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8): CHOOSE A MAN ('ish) FOR YOURSELVES. Now man ('ish) can only be the Holy One, since it is stated (in Exod. 15:3): THE LORD IS A MAN ('ish) OF WAR. It is also written (in I Sam. 17:46) THIS DAY < THE LORD > WILL DELIVER (rt.: SGR) YOU. Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5) THE PRIEST SHALL ISOLATE (rt.: SGR) HIM.
And < how is it shown > for unchastity? Where it is written (in Is. 3:16–17): < BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY, AND WALK WITH EXTENDED NECK AND ROVING EYES…; THEREFORE THE LORD WILL SMITE WITH SORES (SPH) THE SCALPS < OF THE DAUGHTERS OF ZION >.³⁴Vs. 17 differs from the Masoretic Text by replacing the divine name with Adonay (LORD) and by spelling SPH with a samekh instead of a sin. It is also written (in Lev. 14:56): FOR A SWELLING AND FOR A SORE (rt.: SPH) AND FOR A BRIGHT SPOT.
< How is it shown > for theft and for swearing falsely? Where it is stated (in Zech. 5:4): I HAVE SENT IT (i.e., the curse of the flying scroll in vs. 1) FORTH, SAYS THE LORD {GOD} [OF HOSTS]; AND IT SHALL COME UNTO THE HOUSE OF THE THIEF AND UNTO THE HOUSE OF THE ONE WHO SWEARS FALSELY IN MY NAME; AND IT SHALL LODGE WITHIN HIS HOUSE; AND IT SHALL CONSUME IT, [EVEN] WITH ITS TIMBERS AND STONES. What is a thing which consumes timbers and stones? See, it says this is leprosy, since it is written (concerning a house infested with leprosy in Lev. 14:45): AND IT (i.e., the plague)³⁵In the biblical context IT would normally be translated as HE and refer to the one responsible for tearing down an infested house, but the midrash understands the plague itself as that which destroys the house. SHALL BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES.
And < how is it shown > for slander? From Miriam [of whom it is written (in Numb. 12:10): AND THERE WAS MIRIAM WITH LEPROSY LIKE THE SNOW; SO WHEN AARON TURNED UNTO MIRIAM, THERE SHE WAS, STRICKEN WITH LEPROSY.] It also says (in Lev. 14:1): THIS SHALL BE THE LAW OF THE LEPER (hametsora'), < i.e. > the one who puts forth evil (hamotsi ra').
And < how is it shown > for those who bear false witness? Where Israel testified over the Holy One and said (in Exod. 32:4): THESE ARE YOUR GODS, O ISRAEL. They were afflicted with leprosy, since it is written (below in vs. 25): NOW MOSES SAW THAT THE PEOPLE WERE RIOTOUS (parua').³⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘).
And < how is it shown > for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24): AND IT SHALL BE THAT AS A TONGUE OF FIRE CONSUMES STRAW, AND AS CHAFF SINKS DOWN IN A FLAME, THEIR {BLOSSOM} [ROOT] SHALL BE LIKE THE ROT, AND THEIR {ROOT} [BLOSSOM] SHALL RISE UP LIKE THE DUST; FOR THEY HAVE REJECTED THE LAW OF THE LORD OF HOSTS AND SPURNED THE WORD OF THE HOLY ONE OF ISRAEL. THEIR BLOSSOM (PRH) can only refer to leprosy, since it is stated (in Lev. 13:12): IF THE LEPROSY SHOULD BLOSSOM OUT WIDELY (rt.: PRH).
And < how is it shown > for one who enters a domain which is not his? From Uzziah, when he entered the domain of the priesthood. It is so stated (of him in II Chron. 26:16, 19): < …; HE SINNED AGAINST THE LORD HIS GOD AND ENTERED INTO THE TEMPLE OF THE LORD TO OFFER INCENSE UPON THE ALTAR OF INCENSE…. > THEN LEPROSY APPEARED ON HIS FOREHEAD.
And < how is it shown > for one who instigates quarrels among brothers? Where it is stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH < … >, because he had taken Sarah from Abraham.

4 (Numb. 16:1) “Now Korah […] took”: [What] he took [was] his prayer shawl and he went to get counsel from his wife. 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) from the tithe⁸See Ter. 4:1.; the priest has twenty-four priestly gifts!”⁹See 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)’.]” 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. 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 this mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of the world 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. 18:17) “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?¹⁰The 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,¹¹The 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 penalty¹²QNS; 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.”

12 (Numb. 16:23–24) “And the Lord spoke to Moses saying, [...] ‘Get away from about the dwellings of Korah’”: Although Moses heard it from the mouth of the Almighty, 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 (different text: on their own) to face him. When Moses saw this, he said, “This much [only] it was incumbent upon me to do.” [So] (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:²⁵Cf. 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 strike²⁶The 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 […].”²⁷Avot 2:9. The one who has an insolent face and 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.”²⁸On Goliath reviling Israel, see I Sam. 17:8-10. (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 shoshbin²⁹I.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.” Moses began by saying in front of the Holy One, blessed be He then I also am saying (ibid., cont.), “If these die upon their beds in the way that people die, and physicians come and examine them the way all sick people are examined, then I will also deny [my mission] and say, ‘the Lord did not send me,’ and I have spoken from my own heart.” This is one of three prophets who spoke in this way: Elijah, Micah, and Moses.³⁰ySahn. 10:1 (28a). Elijah said (in I Kings 18:36–37), "O Lord, God of Abraham, Isaac, and Israel, let it be known today that You are God in Israel, that I am Your servant, and that I have done all these things at Your bidding. Answer me o Lord, answer me, so that this people may know that You, o Lord, are God; for You have turned their hearts backward” - [meaning,] if you do not answer me, I will say (ibid.), “You have turned their hearts backward.” So also Micah (identified here with Micaiah) said to Ahab (in I Kings 22:28), “If you return in peace,” then I too will say (ibid. cont.), “the Lord has not spoken through me.” And Moses also said (in Numb. 16:29), “If these die a natural death....” The Holy One said to him: “Moses, what do you want?” Moses said to Him, “Sovereign of the World, (in Numb. 16:30), ‘But if the Lord creates’; if You have created a mouth to the earth [from the beginning], well and good; but if not, ‘let the Lord create’ - He should create a mouth to it now.” The Holy One said to him (in Job 22:28), “When you decree something, it shall come to pass for you; and light shall shine upon your ways.”

(Numb. 16:27:) SO THEY GOT AWAY FROM THE DWELLINGS OF KORAH, <DATHAN, AND ABIRAM>. When they saw this, how that Israel had moved away from round about them, they came out uttering abusive language, 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>.⁴⁸On Goliath reviling Israel, see I Sam. 17:8-10. Moses began by saying (in Numb. 16:28): BY THIS YOU MAY KNOW THAT THE LORD HAS SENT ME…. A parable: To what is the matter comparable?⁴⁹Below, Numb. 5a:2. To the shoshbin⁵⁰I.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. He 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 A NATURAL DEATH, then I also am saying (ibid., cont.): THE LORD DID NOT SEND ME, and I have spoken from my own heart.