מדרש אויף במדבר 16:2

(Numb. 16:1:) “Now Korah […] took.” What is written above the matter (in Numb. 15:38)?⁵Numb. R. 18:3. “Speak unto the Children of Israel and tell them to make tassels (zizit) for themselves.’” Korah quickly said to Moses, “In the case of a prayer shawl (tallit) which is all blue, what is the rule about it being exempt from [having] the tassel?” Moses said to him, “[Such a prayer shawl] is required to have the tassels.” Korah said to him, “Would not a prayer shawl which is all blue exempt itself, when four [blue] threads exempt it? In the case of a house which is full of [scriptural] books, what is the rule about it being exempt it from [having] the mezuzah (which contains only two passages of scripture)?” [Moses] said to him, “[Such a house] is required to have the mezuzah.” [Korah] said to him, “Since the whole Torah has two hundred and seventy-five parashiot in it⁶Cf. yShab. 16:1 (15c); Soferim 16:10; M. Pss. 22:19, according to which there are 175 parashiot in the Torah where an expression of speaking, saying, or commanding occurs. See also Alfa Beta deRabbi ‘Aqiva, longer recension, Tsade (Eisenstein, p. 421). and they do not exempt the house [from having the mezuzah], would the two parashiot which are in the mezuzah exempt the house?” [He also] said to him, “These are things about which you have not been commanded. Rather you are inventing them [by taking them] out of your own heart.” Here is what is written (in Numb. 16:1), “Now Korah […] took.” (Numb. 16:1:) “Now Korah […] took.” Now “took (rt.: lqh)” can only be a word of discord, in that his heart carried him away (rt.: lqh). Thus is [the word] used (in Job 15:12), “How your heart has carried you away (rt.: lqh) […].” This explains what Moses said to them (in Numb. 16:9), “Is it too small a thing for you that the God of Israel has separated you [from the congregation to draw you near unto Himself, to perform the service of the Lord's tabernacle …?” Plus] that whole passage up to (vs. 29), “If these people die the common death of every person.” The sages have said, “Korah was a great sage and was one of the bearers of the ark, as stated (in Numb. 7:9), ‘But to the children of Kohath He gave no [wagons], because they had the service of the holy objects, which they carried on their shoulders.’” Now Korah was the son of Izhar, [who was] the son of Kohath. When Moses said (in Numb. 15:38), “And put on the tassel of each corner a thread of blue,” what did Korah do? He immediately ordered them to make two hundred and fifty blue shawls for those two hundred and fifty heads of sanhedraot who rose up against Moses to wrap themselves in, just as it is stated (in Numb. 16:2), “And they rose up against Moses, together with two hundred and fifty men from the children of Israel.” And who are they? (Numb. 16:2, cont.:) “Princes of the congregation, chosen in the assembly, men of repute.” Korah arose and made them a banquet at which they all wrapped themselves in blue prayer shawls. [When] Aaron's sons came to receive their dues, [namely the] breast and right thigh,⁷I.e., the priestly share of the animals slaughtered for the feast. See Lev.7:31-32. they arose against them and said to them, “Who commanded you to receive such? Was it not Moses? [If so,] we shall not give you anything, as the Holy One, blessed be He, has not commanded it.” They came and informed Moses. He went to placate⁸Rt.: PYS. See the Gk.: peithein, peisai in the aroist. them. They immediately confronted him, as stated (ibid.), “And they rose up against Moses.” And who were they? Elizur ben Shedeur and his companions (the princes), the men (according to Numb. 1:17) “who were mentioned by name.” Although the text has not publicized⁹From PRSM. Cf. Gk: parresiazesthai. their [names], it has given clues¹⁰Gk.: semeia. to their [identity], so that you [can] identify them from the [various] verses. A parable: To what is the matter comparable? To a scion of good parentage who stole articles from the bathhouse. The owner of what was stolen did not want to publish his [name. Rather,] he began to give clues about his [identity]. When they said to him, “Who stole your articles,” he said, “A scion of good parentage, a tall person with beautiful teeth and black hair.” After he had given his clues, they knew who he was. So also here where the text has concealed them and not specified their names, it comes and gives clues to their [identity]. You know who they are. It is stated elsewhere (in Numb. 1:16), “These were elected by the congregation, princes of their ancestral tribes, heads of thousands within Israel.” Then it is written (in vs. 17), “So Moses and Aaron took these men who were mentioned by name.” Now here it is written (in Numb. 16:2-3), “princes of the congregation, elected by the assembly, men of renown. They gathered together against Moses and Aaron.”

(Numb. 16:1:) NOW KORAH < … > TOOK. NOW … TOOK (rt.: LQH) can only be a word of discord, in that his heart carried him away (rt.: LQH). Thus is <the word> used (in Job 15:12): HOW YOUR HEART HAS CARRIED YOU AWAY (rt.: LQH). This explains what Moses said to them (in Numb. 16:9): IS IT TOO SMALL A THING FOR YOU THAT THE GOD OF ISRAEL HAS SEPARATED YOU <FROM THE CONGREGATION TO DRAW YOU NEAR UNTO HIMSELF, TO PERFORM THE SERVICE OF THE LORD's TABERNACLE> …? <plus> that whole passage up to (vs. 29:) <IF THESE PEOPLE DIE> THE COMMON DEATH OF EVERY PERSON <….> The sages have said: Korah was a great sage and was one of the bearers of the Ark, as stated (in Numb. 7:9): BUT TO THE CHILDREN OF KOHATH HE GAVE NO <WAGONS>, BECAUSE THEY HAD THE SERVICE OF THE HOLY OBJECTS, WHICH THEY CARRIED ON THEIR SHOULDERS. Now Korah was the son of Izhar, <who was> the son of Kohath. When Moses said (in Numb. 15:38): AND PUT ON THE TASSEL OF EACH CORNER A THREAD OF BLUE, what did he do? He immediately ordered them to make two hundred and fifty blue shawls for those two hundred and fifty heads of sanhedria who rose up against Moses to wrap themselves in, just as it is stated (in Numb. 16:2): AND THEY ROSE UP AGAINST MOSES, [TOGETHER WITH MEN FROM THE CHILDREN OF ISRAEL, TWO HUNDRED AND FIFTY <PRINCES OF THE CONGREGATION>….] Korah arose and made them a banquet at which they all wrapped themselves themselves in blue prayer shawls. <When> Aaron's sons came to receive their dues, <namely> breast and right thigh,⁷I.e., the priestly share of the animals slaughtered for the feast. See Lev.7:31-32. they arose against them and said to them: Who commanded you to receive such? <The priests> said: Moses. <Korah's group> replied and said: We shall not give you anything, because the Holy One has not commanded it. They came and informed Moses. He went to placate⁸Rt.: PYS. See the Gk.: peithein, peisai in the aroist. them. They immediately confronted him, as stated (ibid.): AND THEY ROSE UP AGAINST MOSES. And who were they? Elizur ben Shedeur and his companions, the men (according to Numb. 1:17) WHO WERE MENTIONED BY NAME. Although the text has not publicized⁹From PRSM. Cf. Gk: parresiazesthai. their <names>, it has given clues¹⁰Gk.: semeia. to their < identity>, so that you <can> identify them from the scriptural context. A parable: To what is the matter comparable? To a scion of good parentage who stole articles from the bathhouse. The owner of what was stolen did not want to publish his <name>, <but> he began to give clues to his <identity>. When they said to him: Who stole your articles? He said: A scion of good parentage, a tall person with beautiful teeth and beautiful hair. After he had given his clues, they knew who he was. So also here where the text has concealed them and not specified their names, it comes and gives clues to their <identity>. You know who they are. It is stated elsewhere (in Numb. 1:16): THESE WERE ELECTED BY THE CONGREGATION, PRINCES OF THEIR ANCESTRAL TRIBES, HEADS OF THOUSANDS WITHIN ISRAEL. Then it is written (in vs. 17): SO MOSES AND AARON TOOK THESE MEN WHO WERE MENTIONED BY NAME. Now here it is written (in Numb. 16:2): PRINCES OF THE CONGREGATION, ELECTED BY THE ASSEMBLY, MEN OF RENOWN.

And the one who offered his sacrifice on the first day was Nachshon ben Aminadab of the tribe of Judah (Numbers 7:12). Our Rabbi, the one who offered the sacrifice to the altar, taught us which way he turned his face. Thus our Rabbis taught that all those who offered the altar ascended through the right and circled around and descended through the left (Zebachim 16:44). He had a lamb named Rabbi Yulimna ben Abdi, named Rabbi Yitzchak, worth sixty canter of gold, which he would offer for 23 times every year. Why was the altar (the atonement) for Israel? You find out when the Blessed One, Blessed be He, said to them: “When the tabernacle was built, they immediately hastened to it, as it is written, and every wise-hearted person made it, etc.” (Exodus 36:8). And when the tabernacle was erected, the leaders came to the assembly and said to Moses: “Who will offer first?” The Rashbi said to him: “The Holy One, blessed be He, who sanctified the sea, will offer first.” This was Nachshon. And he immediately offered first, according to what we have read in the matter. And so on: [And the sacrificer, etc.] Thus began Rabbi Tanchuma in me, Rabbi Abba, the Holy Spirit, [in the Holy Spirit] [in the Holy Spirit] The pride of man will humble him, and the lowliness of spirit will support honor (Proverbs 29:23). The pride of man will humble him. This was Adhar who transgressed the commandment of the Holy One, Blessed be He, and ate from the tree. The Holy One, Blessed be He, asked him to repent and opened an opening for him, and he did not ask Adam, and he said, "The Lord God, if he were as one of you, knowing good and evil, and now lest he stretch out his hand, etc." (Genesis 3:22) Rabbi Abba bar Kahana said, "What is the meaning of The hosts [of God of Israel] sitteth upon the cherubim (Isaiah 37:16). What are cherubim? Here are taunts and insults [even cherubim, as it is said here taunts and insults] O the pride of man, you will bring us down (whoever is proud) [who is proud] against the Blessed One, by repenting, he humbled him (and was divorced) [and was divorced] from the Garden of Eden, and the lowly in spirit will support the glory. This is the same man who is greater than the giants (Joshua 14:15), who was greater than the first man who humbled himself and said, "I am dust and ashes" (Genesis 18:27). Therefore, the Holy One, blessed be He, called the same man who is greater than the giants: Isa. The pride of man, you will bring us down. This is Pharaoh who was proud against Moses and said, "Who is the Lord that I should obey his voice" (Exodus 5:2). And the lowly in spirit will support the glory. This is Moses, for when shall I plead with you (Isa. 8:5). When I go out of the city, I will spread out my hands, etc. (Isa. 9:29): [Another thing] The pride of man Humiliate us, this Amalek, who was proud of the Blessed One, with his insults and blasphemies and slander, who took the slanders (sa memory) of Israel and threw them upward and scorned and said, "This is what you have chosen, and humility of spirit will support honor." This is Joshua and Eleazar: i.e., the pride of man, humble us, this is Tabor and Carmel, who came from the ends of the earth, boasting that we are high and above us, the Holy One, blessed be He, gives the Torah, and humility of spirit will support honor. This is Sinai, who humbled himself, saying that I am low, and through this, the Blessed One supported honor upon him, and the Torah was given upon him, and he merited that the Holy One, blessed be He, descended upon him and stood upon him, as it is said, "And the Lord descended upon him (upon him) on Mount Sinai," etc. (Exodus 19:20): i.e., the pride of man, humble us, for it is a great path, but a prophet (for the humble) [in the matter] this is Judah, who humbled himself before Joseph for Benjamin's sake. Please speak to your servant in the ears of my lord (Genesis 44:18), and now, please, sit under the boy (ibid., ibid.) 33) Rabbi Barachiah in the name of Rabbi Levi said to him, "You humbled yourself before your younger brother for the sake of your younger brother, who in the short time of your life, may the Tabernacle be built and the tribes come to offer sacrifices. No one offers first before you. I will give you honor and you offer first. And the one who offers on the first day is Nahshon son of Aminadab from the tribe of Judah. ​​May the humble spirit sustain honor. On the first day, Rabbi Shmuel bar Mata said, "What is the first day? From the first day that the Holy One, blessed be He, created the world, He desired to dwell with His creatures in the lower parts. See what is written in Genesis: "The first day was the first day. And there was evening and there was morning. One day (Genesis 1:5) The first day is not written here but one day, and as if it were to say, "Monday, Tuesday." But why did he say "one day"? Until the Holy One, blessed be He, alone in His world, desired to dwell with His creatures in the lower parts. (Until) He did nothing except when the Tabernacle was built and the Holy One, blessed be He, poured out His Shekhinah in it, and the leaders came to offer sacrifices. The Blessed One will write that on the first day the world was created, and on the day the Tabernacle was erected, it is not written here, but on the first day, what is the first? First of the creation of the world: i.e. on the first day, the first in the act of creation, the first for the priesthood, the first for the presidency, and I will dwell among the people of Israel (Exodus 29:45), the first for work, the first for the beginning of the months, the first for the prohibition, the first for the slaughter of the north, the first for the descent of the fire: i.e. and it was that Ar Rabbi Shimon bar Abba in the name of Rabbi Yochanan, every place he wrote, and there was joy in it, and there was sorrow in it, and when the presidents sacrificed, and there was joy in the place on the day in which the world was created, why does he say, and because it was expected before the place that they would go with Korah in his dispute, for this reason it is said. And Ar Rabbi Yehuda in the name of Rabbi Sima, in the name of Rabbi Levi ben Parta, a son of Pultumin, who stole in the bathhouse, and the Babylonian was afraid to tell his name. However, they published a handsome young man dressed in white in this way, although he did not explain the names of the presidents who shared with Korah and went with him, but rather published by implication, the presidents of the congregation, the calligraphers of the assembly, the people of the name (Numbers 16:2). Therefore it is written: And it was Nachshon, the one who sacrificed, and he offered, and they all offered, why (and he offered) Rabbi Barachiah the priest, in the name of Judah, who offered first, said, The Holy One, blessed be He, if he comes to boast about his brother and say, "I am more honorable than you because I offered first," they answer him and say to him, "You are the one who offered last." Why is it written, "The first one offered," Rabbi Yodan said, because they all offered together: And it was Nachshon, the one who offered, and he offered first, because he sanctified the name of the Lord, blessed be He, and he went down in the waves of the sea. First, all the tribes were standing on the sea when it was torn away. And from all of them, Benjamin gave his life to enter within it and sanctify the name of the Lord, blessed be He. There was Benjamin, a young man who was drowning (Psalms 68:28). Do not be a reader, but rather went down to the sea. When Judah saw him, what did he do? They began to stone him, saying, "He went down first." The Holy One, blessed be He, since Judah went down to the sea first and sanctified my name, he will offer first, and the offering will be on the first day: 1. And on the first day, it was this that was spoken of in the Scripture: “You are all beautiful, my wife, and there is no blemish in you” (Sh. 4:7). This is speaking of Israel, except that when Israel received the Torah, they were all of them, and there was not a cripple among them, nor a blind man, nor a mute, nor a deaf man. Since they sinned in that act, they immediately became all of them lepers and lepers, as it is written. And Moses saw the people, for they were wild (Exodus 32:25). And the leper who has the plague shall have his clothes torn and his head uncovered, etc. (Leviticus 13:45). You are all beautiful, my wife, speaking of the tribes. And if you say, "Jacob, their father, blessed the tribes and blessed the first" to Reuben, Simeon, and Levi, and you say, "Rabbi Eliezer, even though he blessed the last tribes and blessed the first, but he returned and blessed them as much as he wrote, "All these are the twelve tribes of Israel" (Genesis 49:28). What is this and what their father spoke to them and blessed them (ibid.)?" Rabbi Elazar said, "He made them sucklings one from another." Therefore, Rav Huna and Rabbi Levi said that he counted them for themselves in the book of Exodus and attributed them to Moses and Aaron. These are the heads of their ancestral houses, the sons of Reuben [and] the sons of Simeon [and] the sons of Levi (Exodus 6:14). Thus did Rabbi Huna and Rabbi Levi teach, but they did not explain, and why did he attribute them to Moses and Aaron? What do you say about the fact that their father blessed them and counted the three of them for himself? It is beautiful, and why did he assign them to Moses and Aaron? And the Lord spoke. To Moses and Aaron, etc. (ibid. 13), Rabbi B. Rabbi Simon said in the name of Rabbi Shmuel, son of Rabbi Yitzchak, since they received their father's reproof, they were entitled to refer to Moses and Aaron to fulfill what is said: "The ear hears the reproof of life among the sages." (Proverbs 15:31): "You are all beautiful, my wife, come and see how all the tribes are beloved before the Holy One, blessed be He, in sacrifices. You know how all of them are beloved and equal. Judah offers first, and he says, 'And our offering,' and afterwards, he says, 'Our offering.' And there was no need to say so, but the one who offers first should say, 'Our offering,' and whoever offers after him should say, 'Our offering.' And why is it not written so? Rabbi Barachiah the priest B. Rabbi, if he comes to boast that I came first, they say to him, 'You are the last.' And so you find at the end, this is the dedication of the altar [on the day of anointing it, etc.]" (Numbers 7:44). After anointing him, it is not written here except on the day of anointing him, as if they all offered it on one day. Why are you all beautiful? My wife, and there is no blemish in you: According to Jeremiah, he said, "They are full of silver." They called them (Jeremiah 6:30). And Ezekiel calls them dross, as it is said, "The house of Israel was to me as dross." (Ezekiel 22:18). Zechariah came and said, "Behold, a lampstand all of gold." (Zechariah 4:2) It is all of gold. Why are you all beautiful, my wife, and there is no blemish in you?