Parshat Korach

A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. The Torah - Chumash Bemidbar With an Interpolated English Translation and Commentary Based on the Works of the Lubavitcher Rebbe

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PublishedPublished in in the the United United States States of of America America   

The Book of Numbers

Parshat Korach

5769/2009 ISBN 978-0-8266-0191-9

This book contains the Hebrew Text of the Torah, and therefore opens and is read

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach קרח Korach 38 Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah ֹק רַ ח 38Korach Overview

his parashah is named after its central character, Korach, Moses’ first cousin. Not long after the events of the previous parashah, the episode of the spies and its aftermath, Korach led a rebellion against Moses’ leadership. This parashah is Tdevoted entirely to narrating this rebellion and God’s reaction to it. One of the curious aspects of this revolt is its timing. After all, Moses led the people out of Egypt over a year earlier. Certainly, if Korach and the other instigators of this mutiny had grievances against Moses there was ample time to voice them before this. Furthermore, God had just unquestionably endorsed Moses’ leadership by supporting him against the arguments of the spies and refusing to aid any attempt at conquering the land without Moses’ involvement. Now, of all times, would seem the least opportune to try to foment a rebellion against Moses. In fact, however, it was not despite the events of the previous parashah that Korach chose to rebel now, but precisely because of them. In essence, Korach disagreed with Moses’ and Aaron’s definition of the relationship between the layman and the priest, between the mundane and the holy aspects of creation. In Korach’s view, the man on the street who spends the majority of his day in the mundane activities of life is just as holy as the priest whose entire day is spent in the Holy Temple. Korach noted God’s reaction to the spies’ desire to remain in the desert. In the desert, the Jews lived a purely spiritual lifestyle, protected by the clouds of glory and nourished by the manna and the well. The spies did not wish to enter “a land that consumes its inhabitants” with its earthly distractions. Moses then made it clear that it was God’s will that the Israelites should enter the land and make it holy. God wanted them to enter the mundane realities of a natural human existence even at the expense of losing the spiritual clarity and vision they enjoyed in the desert. To uplift the mundane was in fact the purpose of all of creation. If so, argued Korach—and this is where he erred—why must the layman look up to the priest? Why must he look upon the portion of his produce that he sets aside for the priest as the apex of his labor? Why must he look upon the few hours during his day that he spends in priest-like activity—study and prayer—as the highlight of his day? Should they not be considered equal and separate activities, neither one better or holier than the other?

100 Overview of KORACH

If anything, the simple Jew and his consecrated mundane life are holier than the priest and his, since it is he that fulfills God’s purpose in creation. The different roles of priest and layman, Korach insisted, are separate but equal. God desires them both, and who is to say that the priest’s role is any holier than the layman’s, that the layman needs spiritual nourishment from the priest? Hence, Korach, who decried Aaron’s “raising himself” above the congregation, wanted to become high priest himself in order to set things right. He wanted to redefine the status of high priest as being only different than the rest of the people, not better. “All of the congregation is holy, God is within them—so why do you raise yourselves above God’s congregation?” And furthermore, why must the congregation “raise” itself and yearn to be like you even while involved in their mundane activities? To this Moses answered: “In the morning, God will make known....” True, when the layman fulfills God’s commandments in the most mundane aspects of life, he consummates God’s desire for creation, a desire that the lofty activities of the priest cannot achieve. But even though he is told to enter the land and work it, he is also told to keep his eyes on the priest, on transcendence, on the perceptibly holy moments of his day, so that his life will be filled with light like the “morning,” so that in performing God’s commandments he enhances his awareness of God in his heart and mind. So, from the spies we learn that God’s goal for creation can only be realized when we enter the land, when Judaism is more than an intellectual or emotional affair and finds expressions in action. And from Korach we learn that the emphasis on deed should not translate into a dry and mechanical Judaism. Physical performance of the commandments energized by awareness and love of God shines with the light of morning. After the rebellion had been quelled, God re-endorsed the distinction of the tribe of Levi and the priestly caste by summarizing the priests’ and Levites’ responsibilities toward the laymen and the laymen’s dues they must give the Levites and priests. Although the thematic connection between this ratification and Korach’s rebellion is clear, it still seems strange that it is placed in a parashah named after the person who challenged the justice of this distinction most vocally. In light of what we have said, however, the inclusion of these marks of distinction under the title “Korach” is in fact appropriate. For all along, Korach yearned to be the high priest himself, to experience transcendence and the feeling of closeness to God. In this we must emulate Korach. Indeed, this is the central message of the parashah—to yearn for transcendence even while immersed in the mundane.1

1. Likutei Sichot, vol. 4, pp. 1048 ff; vol. 8, pp. 114 ff.

101 First Reading קרח 16:1 ֣ וַּיִּקַ חקֹ֔רַ ח ּבֶן־יִצְהָ ֥ר ּבֶן־קְהָ֖ת ּבֶן־לֵוִ ֑י וְדָ תָ֨ ן וַֽאֲבִירָ֜ ם  ONKELOS  16:1 וְאִתְפְּלֵ ג קֹרַ ח בַּ ר יִצְהָ ר בַּ ר ּבְנֵ ֧י אֱלִיאָ ֛בוְא֥ ֹון ּבֶן־ּפֶ֖לֶתּבְ נֵ ֥י רְ אּובֵֽן: 2 וַּיָקֻ֨ מּו֙ לִפְ נֵ ֣י מֹׁשֶ֔ ה קְהָ ת בַּ ר לֵוִי וְדָתָ ן וַאֲבִירָ ם בְּ נֵי אֱלִיאָ ב וְאוֹן בַּ ר פֶּלֶ ת בְּ נֵי רְ אוּבֵ ן: וַֽאֲנָׁשִ ֥יםמִּבְ לנֵֽי־יִׂשְרָאֵ֖ חֲמִּׁשִ ֣יםּומָאתָ ֑יִם נְׂשִיאֵ ֥י עֵדָ ֛ה 2 וְקָ מוּ לְאַפֵּ י מֹשׁ ֶ ה וְגֻבְרַ יָּא מִבְּ נֵי יִשְׂ רָאֵ ל מָאתָ ן וְחַמְשׁ ִ ין רַבְרְ בֵ י קְרִ אֵ ֥י מֹועֵ֖דאַ נְׁשֵי־ׁשֵֽ ם: כְ נִשׁ ְתָּא מְ עָרְעֵ י זְמַ ן אֱ נָשׁ ִ ין דִּשׁ ְ מָ א:

 RASHI  1 וַ יִּקַּ ח קֹרַ ח. פּ ָרָשׁ ָ ה זוֹ יָפֶה נִדְרֶשׁ ֶ ת בְּמִדְרַשׁ רַ בִּ י תַ נְחוּמָ א: נְשִׂ יאוּתוֹ שׁ ֶ ל אֱלִיצָפָ ן בֶּ ן עֻ ּזִיאֵ ל, שׁ ֶמִּ נָּהוּ מֹשׁ ֶ ה נָשִׂ יא עַ ל וַ יִּקַּ ח קֹרַ ח. לָקַ ח אֶ ת עַצְמוֹ לְצַ ד אֶחָ ד לִהְיוֹ ת נֶחֱלָק בְּ נֵי קְהָ ת עַ ל פִּ י הַדִּ בּ וּר. אָמַ ר קֹרַ ח: "אַ חֵ י אַבָּ א אַרְ בָּעָ ה מִתּ וֹ ְך הָעֵדָ ה לְעוֹרֵ ר עַ ל הַכְּהֻנָּה, וְ זֶהוּ שׁ ֶתִּרְ ּגֵם אֻנְקְלוֹ ס: הָ יוּ, שׁ ֶ נֶּאֱמַ ר: 'וּבְ נֵי קְהָ ת וְגוֹ ''6. עַמְרָ ם הַבְּכוֹ ר נָטְ לוּ שׁ ְ נֵי "וְאִתְפְּ לֵג" — נֶחֱלַק מִשּׁ ְאָ ר הָעֵדָ ה לְהַ חֲזִ יק בְּמַ חֲלֹקֶ ת. בָ נָיו ּגְדֻ ּלָה: אֶחָ ד מֶ ְלֶך וְאֶחָ ד כּ ֹהֵ ן ּגָדוֹ ל; מִ י רָ אוּי לִטּ ֹל אֶ ת וְכֵ ן: "מַ ה ּיִקָּ ָחֲך לִבֶּ ָך"1, לוֹקֵחַ אוֹתְ ָך לְהַפְלִיגְ ָך מִשּׁ ְאָ ר בְּ נֵי הַשּׁ ְ נִ ּיָה, לֹא אֲנִ י, שׁ ֶאֲנִ י בֶּ ן יִצְהָ ר, שׁ ֶ הוּא שׁ ֵ נִ י לְעַמְרָ ם? אָדָ ם. דָּ בָ ר אַ חֵ ר: "וַ ּיִקַּ ח קֹרַ ח", מָשׁ ַ ְך רָאשׁ ֵ י סַ נְהֶדְרָ אוֹ ת וְ הוּא מִ נָּה נָשִׂ יא אֶ ת בֶּ ן אָחִ יו הַקָּטָ ן מִכּ ֻּלָם, הֲרֵ ינִ י חוֹ לֵק שׁ ֶבָּהֶ ם בִּדְ בָרִ ים, כְּמוֹ שׁ ֶ נֶּאֱמַ ר: "קַ ח אֶ ת אַ הֲ רֹן"2, "קְ חוּ עָ לָיו וּמְ בַטֵּ ל אֶ ת דְּ בָרָ יו". מֶ ה עָ שָׂ ה? עָמַ ד וְכִ נֵּס מָאתַ יִם עִמָּ כֶ ם דְּ בָרִ ים"3: בֶּ ן יִצְהָ ר בֶּ ן קְ הָ ת בֶּ ן לֵוִ י. וְ לֹא הִ זְכִּ יר וַחֲמִשּׁ ִ ים רָאשׁ ֵ י סַ נְהֶדְרָ אוֹ ת, רֻ בָּ ן מִשּׁ ֵבֶ ט רְ אוּבֵ ן שׁ ְ כֵנָיו, "בֶּ ן יַעֲ קֹב", שׁ ֶבִּקֵּשׁ רַ חֲמִ ים עַ ל עַצְמוֹ , שׁ ֶ ּלֹא ּיִזָכֵ ר שׁ ְ מוֹ וְהֵ ם אֱלִ יצוּר בֶּ ן שׁ ְדֵ יאוּר וַחֲבֵרָ יו וְכַ ּיוֹ צֵ א בוֹ — שׁ ֶ נֶּאֱמַ ר: עַ ל מַחְ לֻקְתָּ ם, שׁ ֶ נֶּאֱמַ ר: "בִּקְהָ לָם אַ ל תֵּחַ ד כְּ בֹדִ י"4. "נְשִׂיאֵ י עֵדָ ה קְרִ יאֵ י מוֹעֵ ד", וּלְהַ ּלָן הוּא אוֹמֵ ר: "אֵ ּלֶה וְהֵיכָ ן נִזְכַּ ר שׁ ְ מוֹ עַ ל קֹרַ ח? בְּהִתְ יַחֲסָ ם עַ ל הַדּ וּכָ ן בְּדִ בְרֵ י קְ רוּאֵ י הָעֵדָ ה"7 — וְהִ לְבִּישׁ ָ ן טַ ּלִיתוֹ ת שׁ ֶכּ ֻּלָן תְּ כֵלֶת. בָּ אוּ הַ ּיָמִ ים, שׁ ֶ נֶּאֱמַ ר: "בֶּ ן אֶבְ יָסָ ף, בֶּ ן קֹרַ ח, בֶּ ן יִצְהָ ר, בֶּ ן קְהָ ת, וְעָמְ דוּ לִפְ נֵי מֹשׁ ֶ ה, אָמְ רוּ לוֹ : "טַ ִּ לית שׁ ֶכּ ֻּלָה שׁ ֶ ל תְּ כֵלֶת בֶּ ן לֵוִ י, בֶּ ן יִשְׂרָ אֵ ל"5: וְדָתָ ן וַאֲבִירָ ם. בִּשׁ ְבִ יל שׁ ֶהָ יָה שׁ ֵבֶ ט חַ ּיֶבֶ ת בְּצִיצִ ית, אוֹ פְ טוּרָ ה"? אָמַ ר לָהֶ ם: "חַ ּיֶבֶ ת". הִתְחִ ילוּ רְ אוּבֵ ן שׁ ָ רוּי בַּ חֲנָיָתָ ם תֵּימָ נָה, שׁ ָ כֵ ן לִקְהָ ת וּבָ נָיו הַחוֹנִ ים לְ שַׂחֵ ק עָ לָיו: "אֶפְשׁ ָ ר טַ ִּ לית שׁ ֶ ל מִ ין אַ חֵ ר, חוּט אֶחָ ד שׁ ֶ ל תֵּימָ נָה, נִשׁ ְתַּתְּ פוּ עִ ם קֹרַ ח בְּמַחְ לֻקְתּ וֹ — "אוֹ י לְרָשׁ ָ ע, אוֹ י תְּ כֵלֶת פּ וֹטְרָ הּ , זוֹ שׁ ֶכּ ֻּלָהּ תְּ כֵלֶת לֹא תִ פְ טֹר אֶ ת עַצְמָהּ "?: לִשׁ ְ כֵנוֹ ". וּמָ ה רָ אָ ה קֹרַ ח לַחֲלֹק עִ ם מֹשׁ ֶ ה? נִתְ קַ נֵּא עַ ל בְּ נֵי רְ אוּבֵ ן. דָּ תָ ן וַאֲבִירָ ם וְאוֹן בֶּן פּ ֶלֶת:

1. איוב טו, יב. 2. במדבר כ, כה. 3. הושע יד, ג. 4. בראשית מט, ו. 5. דבה"א ו, כב ־כג. 6. שמות ו, יח. 7. במדבר א, טז.

 CHASIDIC INSIGHTS  the world has no need to aspire to moments of “re- • Chet: “You take too much upon yourselves”—he connection” to spirituality. This is reflected in the argued against the exclusivity of the high priest- chet of his name. hood, since he felt that the there is no need for a Continuing this line of thought, he reasoned that spiritual elite that affords the common man an since fulfilling God’s purpose by bringing Divine opportunity to renew his inspiration. consciousness into the physical world has its own • Kuf: A robe dyed with blue dye (techelet) does not intrinsic value and need not be refreshed by purely require tassels. The talit signifies the command- spiritual moments, it follows that if we are involved ments, and the techelet signifies self-effacement in in this mission, there are no limits to how much of Divine consciousness. If a person’s performance our lives and what aspects of our lives we engage in of the commandments is already suffused with this pursuit. This is reflected in the kuf of his name. Divine consciousness, what need is there for time When Moses told him that this is not the case, that off to renew this Divine consciousness? spiritual pursuits and the Divine consciousness • Reish: Korach also argued that a house full of To- they provide are superior to the performance of the rah scrolls should be exempt from a mezuzah. If commandments—because the renewed inspiration Torah study is superior and a person is full of they provide ensure that we remain true to our ide- Torah, what need is there of commandments?9 als—Korach countered, “if so, then let there be no And On, the son of Pelet: Korach, besides being a need for fulfilling the commandments altogether.” member of one of the Jewish people’s most distin- This is reflected in the reish of his name. guished families, was also learned, wise, wealthy, These three conclusions were expressed in the three and among the inner circle of Moses’ and Aaron’s arguments he presented to Moses: closest confidants.

9. Likutei Sichot, vol. 8, pp. 108 ff.

102 Numbers 16:1-2 Korach The Rebellion 16:1 After the episode of the spies, Korach figuratively betook himself aside, breaking away from Moses’ authority. Korach’s lineage was impressive: he was Moses’ first cousin, the eldest son of Yitzhar, who was the second son of Kehat (after Amram), who was in turn the second son of Levi.1 His lineage back to Jacob is not mentioned here because Jacob prophetically saw that this rebellion would occur and prayed that his name not be mentioned in it.2 Korach felt that since the two sons of Amram (Moses and Aaron) assumed the highest offices of the people (leader and high priest), he should be the next in line for honor, since he was the son of Amram’s next brother in line, Yitzhar. When Moses, acting on God’s orders, appointed a son of Uziel, Amram’s youngest brother, to the position of prince of the Kehat clan,3 Korach was incensed. He led his rebellion with his own sons,4 together with his neighbors Dathan and Aviram, the sons of Eliav,5 and On the son of Pelet. The latter three were all descendants of Reuben, who camped south of the Tabernacle,6 next to the clan of Kehat, who also camped south of the Tabernacle.7 2 They confronted Moses together with 250 men from the Israelites. The group included the 12 princes of the congregation, summoned for the assembly, but it was made up chiefly of the heads of the courts,men of repute, most of whom were from the tribe of Reuben.  CHASIDIC INSIGHTS  1 Korach: The three Hebrew letters that spellKorach hei is present altogether alludes to the necessity of are similar to the letterhei , but each in a slightly dif- action; the fact that it does not descend below the -is composed of three strokes: line indicates that active involvement in the physi (ה) ferent way. The hei one to the right, another on top, and a shorter one cal world must not extend into realms not mandat- to the left that is disconnected from the other two. ed by the Torah; and the fact that it is disconnected the left stroke is from the other two strokes indicates that when we ,(ק ,In the first letter of Korach (kuf drawn further down, continuing past the bottom are engaged in action, we must realize we are there- there is no by disconnected from the world of Torah study and ,(ר ,of the line. In the second letter (reish .must yearn to return to it ,(ח ,stroke on the left at all. In the third letter (chet the left stroke is equal to the other two, leaving no The extended left stroke of the kuf, in contrast, ex- space between it and the top stroke. presses the sentiment that action has its own, in- These three deviations from the letter hei in the dependent merits, and can therefore venture into name Korach are a reflection of his mistakes. As ex- realms of life the Torah would define as off-limits. plained in the overview, Korach did not appreciate On the other hand, the absence of the left stroke in the proper balance and synthesis that is supposed the reish expresses a disdain for action altogether. to exist between the physical and the spiritual. This The connection of the left stroke to the other two balance and synthesis is alluded to by the form of in the chet expresses the feeling that involvement the hei; Korach’s distorted approach to this balance in the world of action does not adversely affect our is reflected in the three distortions of the hei that consciousness, and that we therefore need not en- make up his name. tertain any desire to refresh our inspiration with We are taught that the three strokes of the hei allude pauses for Torah study. to our three means of expression: the top stroke al- As stated above, Korach inferred from the incident ludes to thought, the right stroke to speech, and the of the spies—in which God affirmed that the pur- left stroke to action.8 In terms of our relationship pose of creation is for us to make a home for Him with God, these three modes of expression are (1) in this world of physical action—that there is no thinking about the ideas of the Torah, (2) articulat- intrinsic superiority of Torah study over the per- ing them, and (3) actively performing the Torah’s formance of the commandments, and that a person commandments. The fact that the left stroke of the to whom Providence assigns the task of working in

1. Exodus 6:21. 2. See Genesis 49:6. 3. Above, 3:30. 4. Below, on 26:11. 5. Below, 26:8. 6. Above, 2:10. 7. Above, 3:29. 8. Torah Or 95b, et al.

102 First Reading קרח 3 וַּיִּֽקָֽ הֲ֞ לּו עַל־מֹׁשֶ ֣ה וְעַֽל־אַֽ הֲרֹ֗ןוַּיֹֽאמְר֣ ּו אֲלֵהֶם֘ רַ ב־לָכֶ ם֒ ּכִ ֤י  ONKELOS  3 וְאִתְכְּ נָשׁ וּ עַ ל מֹשׁ ֶ ה וְעַ ל אַ הֲ רֹן וַאֲמָ רוּ לְ הוֹן סַגִּ י לְ כוֹן אֲרֵ י כָ ל כָל־הָֽעֵדָ ה֙ ּכֻּלָ ֣ם יםקְדׁשִ֔ ּובְתֹוכָ֖ם יְהוָֹ ֑ה ּומַּד֥ ּועַ ּתִֽתְ נַּׂשְא֖ ּו כְּ נִשׁ ְתָּ א כֻּלְּ הוֹן קַדִּישׁ ִ ין וּבֵ ינֵיהוֹן שׁ ָרְ יָא שׁ ְ כִ ינְתָּ א דַ ייָ וּמָ א דֵ ין אַתּ וּן ֥לעַל־קְהַ יְהוָֹֽה: 4 וַּיִׁשְמַ ֣ע מֹׁשֶ֔ הוַּיִּפֹ֖ל עַל־ּפָנָֽיו: מִתְ רַבְרְבִ ין עַ ל קְהָלָ א דַ ייָ: 4 וּשׁ ְ מַ ע מֹשׁ ֶ ה וּנְפַל עַל אַפּ וֹהִ י:  RASHI  3 רַ ב לָכֶ ם. הַרְ בֵּ ה יוֹתֵ ר מִ דַּ אי לְקַחְתֶּ ם לְעַצְמְ כֶ ם ּגְדֻ ּלָה: בָעֵ גֶל — "וַיְחַ ל מֹשׁ ֶ ה"9. בַּמִּתְ אוֹנְנִים — "וַ ּיִתְפּ ַ ּלֵל מֹשׁ ֶ ה"10. ּכֻּלָם קְדֹשׁ ִ ים. כּ ֻּלָם שׁ ָמְ עוּ דְ בָרִ ים בְּסִ ינַי מִפִּ י הַ ּגְבוּרָ ה: בַּמְרַ ּגְלִ ים — "וַ ּיֹאמֶ ר מֹשׁ ֶ ה אֶ ל ה' וְשׁ ָמְ עוּ מִ צְרַ יִם"11. וּמַ דּ וּעַ תִּתְ נַשּ ְׂ אוּ. אִ ם לָקַחְתָּ אַתָּ ה מַ לְ כוּת, לֹא הָ יָה לְ ָך בְּמַחְ לֻקְתּ וֹ שׁ ֶ ל קֹרַ ח נִתְרַשּׁ ְ לוּ יָדָ יו. מָשׁ ָ ל לְבֶ ן מֶ ְלֶך שׁ ֶסָּרַ ח לְבָרֵ ר לְאָחִ ָיך כְּהֻנָּה, לֹא אַתֶּ ם לְבַדְּ כֶ ם שׁ ְמַעְתֶּ ם בְּסִ ינַי עַ ל אָבִ יו וּפִ ּיֵס עָ לָיו אוֹ הֲבוֹ פּ ַעַ ם וּשׁ ְתַּ יִם וְשׁ ָלֹשׁ , כְּשׁ ֶסָּרַ ח "אָ נֹכִ י ה' אֱלֹהֶ ָיך"8, כָּ ל הָעֵדָ ה שׁ ָמְ עוּ: 4 וַ יִּפּ ֹל עַ ל פָּ נָיו. רְ בִיעִ ית — נִתְרַשּׁ ְ לוּ יְדֵ י הָאוֹהֵ ב הַ הוּא, אָמַ ר: "עַ ד מָתַ י מִפְּ נֵי הַמַּ חֲלֹקֶ ת, שׁ ֶכְּבָ ר זֶה בְ יָדָ ם סִרְ חוֹ ן רְ בִיעִ י: חָטְ אוּ אַטְרִ יחַ עַל הַמֶּ ְלֶך, שׁ ֶמֶּ א לֹא יְקַבֵּל עוֹד מִמֶּ נִּ י": 8. שמות כ, ב. 9. שמות לב, יא. 10. במדבר יא, ב. 11. במדבר יד, יג.  CHASIDIC INSIGHTS  Sinai.13 Furthermore, God had promised Moses that Moses insisted, however, that a mezuzah is still “they will believe in you forever!”14 (Only Moses, in needed. The mezuzah contains the first two pas- his immense humility, assumed that their rebellion sages of the Shema. The first passage describes the stemmed from their lack of belief in him.15) requirement to constantly remember, wherever one But although they trusted that Moses spoke the may be, that everything is God’s—that God is al- word of God, they believed that certain aspects of ways in control. The second describes the result of God’s instructions were subject to change. They had the first: a complete adherence to all of God’s com- seen God “change His mind” when Moses prayed mandments and directions. for his people after the sins of the Golden Calf and We affix the mezuzah in the doorway between the the spies. Indeed, the priesthood itself had origi- home and the street. In this way, the teachings of nally been the domain of the firstborn and was later the Torah are not confined to the dusty bookshelf. transferred to the descendants of Aaron. Hence, Our declaration of devotion to the Torah’s teachings they felt that changes could be made regarding accompanies us out into the world and becomes a Aaron’s status, especially since, unlike the Levites, part of our everyday lives. Aaron had been involved in the sin of the Golden It is not enough to be filled with holy books, ideas, 16 Calf. and thoughts. We must affix a mezuzah upon the Against Moses and against Aaron: The sages la- “gates” of our minds and hearts, reminding us to beled Korach and his faction as the archetype of live up to our ideals, motivated by the threefold strife and conflict. “What is a controversy…that is love of God, the Torah, and our fellow Jew. This not for the sake of Heaven? It is [one like] the con- love must permeate all that we do, so that it is im- troversy of Korach and his whole faction.”17 mediately noticeable that we are people with mezu- The sages here do not describe this controversy as zah’s on our “doors.” When this mezuzah is in place, one between Korach and Moses. Indeed, Moses we are assured of the blessings contained further in did not quarrel with them; “they gathered together that same passage: i.e., that God will provide all our 18 against Moses and Aaron.” The sages rather imply physical and spiritual needs. that the controversy raged between “Korach and So why do you raise yourselves above God’s his whole faction,” that is, between themselves. An community? Although every society has lead- endeavor against God (or Moses) always becomes ers who assume more responsibility and have strife-ridden, for it attacks the essence of unity and more privileges than the rest of the people, Ko- seeks selfish concerns and personal gratification. rach claimed that the generation of the desert, the Korach felt that it is enough to acquire spirituality. “generation of knowledge,” was different. Having Once all the books are sitting on our shelves and we all witnessed God’s miracles and the revelation at have become knowledgeable and well-read, there is Mount Sinai, they were all of a very lofty spiritual no need for anything more. The mezuzah is no lon- nature, above the need for a leader like Moses. In 19 ger necessary. this, Korach erred.

13. See Mishneh Torah, Yesodei HaTorah 8:1. 14. Exodus 19:9. 15. See below, verse 28. Despite God’s guarantee to the contrary, Moses thought—as Jacob did (Rashi on Genesis 32:11)—that he was not protected by God’s guarantee because of his perceived sins. 16. Likutei Sichot, vol. 18, pp. 188-189. 17. Avot 5:17. 18. Likutei Sichot, vol. 4, pp. 1316-1318; vol. 13, pp. 203-204. 19. Likutei Sichot, vol. 2, p. 329. 103 Numbers 16:3-4 Korach

3 They all assembled against Moses and Aaron, dressed in wool robes dyed with techelet and asked if such a garment requires tassels. Moses answered in the affir- mative. They mocked this answer, saying that if attaching a tassel with a single thread of techelet to a garment not dyed with techelet makes the garment permis- sible, shouldn’t a garment made itself of wool dyed with techelet be permitted to be worn without a tassel? By this, they meant to imply that since all the people are holy, there is no need for special leaders. They said to Moses and Aaron, “You take too much honor upon yourselves, for the entire congregation is all holy, as evidenced by the fact that they all heard God’s voice at Mount Sinai, and God is in their midst. So why do you raise yourselves above God’s community?” 4 When Moses heard this, he fell on his face. When the people committed the sins of the Golden Calf and the spies’ rebellion, God had threatened to wipe the people out and Moses had interceded successfully on their behalf. When they complained at Taveirah, God had actually started to burn up the people in order to prevent the rebellion from spreading, but the offenders quickly repented and Moses could then pray to God to halt the flames. Now, however, Moses was afraid that Korach’s rebellion would spread and God would threaten to wipe out the people, or that God would punish the offenders in order to prevent the rebellion from spreading. But this time, he was at a loss as to how to convince God to forgive them. At the sins of the Golden Calf and the spies, he had argued that wiping out the whole people would lead to God’s disrepute, but here, Korach’s rebellion had not yet spread to the whole people. At Taveirah, the offenders had repented, so Moses could pray for them, but here, they had not. God, however, told Moses that in this case, it was possible to conduct a test that would demonstrate the error of Korach and his followers and to punish only them.  CHASIDIC INSIGHTS  On, the son of Pelet, by contrast, was not at all ex- drunk, and put him to bed. Then she sat, together ceptional. His appearance here is the only time he with her daughter, at the opening of their tent with is mentioned in Jewish history. Both his intellectual her hair uncovered. When Korach and his friends capabilities and his lineage were quite ordinary. came to call On, they saw her and turned away, and Yet, both their fates took an unexpected turn, each so On was saved. leading to just the opposite of where logic would So On’s wife saved him and their entire family, al- have predicted. Korach came to a bad end and beit only in the final hours. Korach’s wife, on the dragged hundreds of other people down with him. other hand, encouraged him in his rebellion and On, on the other hand, was the only one of Korach’s thus led to the downfall of her husband and all of entire assembly who was saved and emerged com- his followers. pletely unscathed. This demonstrates the great responsibility of the What was the difference? The behavior of their wife and mother in every home. Her own destiny, wives! her husband’s, and her entire family’s is entirely in her hands.11 We are told in the Midrash10 that On’s wife attempted to dissuade him. “What are you getting 3 And Aaron: It appears that Korach himself wished involved for?” she asked. “What difference does it to replace Aaron as high priest, while his followers 12 make to you? If Aaron is the high priest you will wished to be high priests in addition to Aaron. be a student, and if Korach becomes the high priest They did not doubt that all that Moses had in- you will still be a student.” Since her arguments did structed came from God. After all, they had seen not dissuade him, she gave him wine until he was with their own eyes that God spoke to him at Mt.

10. Bemidbar Rabbah 18:20. 11. Likutei Sichot, vol. 2, pp. 689-690. 12. Likutei Sichot, vol. 18, p. 190; see Rashi; cf. Panim Yafot 16:1.

103 First Reading קרח 5 וַיְדַ רּבֵ֨ אֶל־קֹ֜רַ חוְאֶל־ּכָ ל־עֲדָ ֘ תֹולֵאמֹ ר֒ ּבֹ֠ רקֶ וְיֹדַ֨ ע יְהוָֹ ֧ה  ONKELOS  5 וּמַלֵּיל עִ ם קֹרַ ח וְעִ ם כָּ ל כְּ נִשׁ ְתֵּהּ אֶ ת־אֲׁשֶ ר־לֹ֛ו וְאֶ ת־הַּקָד֖ ֹוׁש ֣ וְהִקְרִ יב אֵלָ ֑יו ֛תוְאֵ אֲׁשֶ ֥ר לְמֵימַ ר בְּצַפְרָ א וִיהוֹדַ ע יְיָ יָת דְּכָשׁ ַ ר לֵהּ וְיָת דְּקַדִּישׁ וִיקָרֵ ב לִקְדָ מוֹהִ י יִבְחַר־ּב֖ ֹו יַקְרִ ֥ יב אֵלָֽיו: 6 זֹ֖את עֲׂש֑ ּו קְחֽ ּו־לָכֶ ֣ם מַחְּת֔ ֹות קֹ֖רַ ח וְיָת דִּ י יִתְרְעֵ י בֵהּ יְקָרֵ ב לְשׁ ִמּ וּשׁ ֵהּ : 6 דָּא עֲבִ ידוּ סָ בוּ לְ כוֹן מַחְתְּ יָן קֹרַ ח וְכָ ל־עֲדָתֽ ֹו: 7 ּותְ נּֽו־בָהֵ ֣ן | אֵ֡ ׁשוְׂשִ֩ ימּו֩ עֲלֵיהֶ֨ ן | קְטֹ֜רֶ ת לִפְ נֵ ֤י וְכָ ל כְּ נִשׁ ְתֵּהּ : 7 וְהָ בוּ בְהֵ ן אֶשּׁ ָ א וְשׁ ַ וִּיוּ עֲלֵיהֵ ן קְ טֹרֶ ת בֻּסְמִ ין קֳדָ ם יְיָ יְהוָֹה֙ רמָחָ֔ וְהָ יָ֗ה ֛הָאִ יׁשאֲׁשֶ ר־יִבְחַ ֥ריְהוָֹ֖ה ה֣ ּואהַּקָד֑ ֹוׁש מְ חַ ר וִיהֵ י גַּבְרָ א דְּ יִתְרְעֵ י יְיָ הוּא 8 דְקַדִּישׁ סַגִּ י לְ כוֹן בְּ נֵי לֵוִי: 8 וַאֲמַ ר רַ ב־לָכֶ֖ם ּבְ נֵ ֥י לֵוִֽי: וַּיֹ֥אמֶ ר מֹׁשֶ֖ה אֶ ל־קֹ֑רַ חׁשִמְ עּו־נָ֖א מֹשׁ ֶ ה לְ קֹרַ ח שׁ ְ מָ עוּ כְעַ ן בְּ נֵי לֵוִי: ּבְ נֵ ֥י לֵוִֽי: 9 ֣טהַֽמְעַ מִ ּכֶ֗ םּכִֽי־הִבְּדִ יל֩ יאֱֹלהֵ֨ יִׂשְרָאֵ ֤ל אֶתְ כֶם֙ 9 הַ זְעֵ ר לְ כוֹן אֲרֵ י אַפְרֵשׁ אֱלָהָ א דְ יִשְׂ רָאֵ ל יַתְ כוֹן מִכְּ נִשׁ ְתָּ א דְ יִשְׂ רָאֵ ל מֵֽ ֣תעֲדַ יִׂשְרָ אֵ֔ ל לְהַקְרִ ֥ יב אֶתְ כֶ֖ם אֵלָ ֑יו לַֽעֲבֹ֗ ד אֶ ת־עֲבֹדַ ת֙ לְקָרָבָ א יַתְ כוֹן קֳדָ מוֹהִ י לְמִפְלַ ח יָת פֻּלְחַ ן מַשׁ ְ כְּ נָא דַ ייָ וּלְמֵקַ ם קֳדָ ם מִׁשְּכַ ֣ן יְהוָֹ ֔ה וְלַֽעֲמֹ֛ד לִפְ נֵ ֥י הָֽעֵדָ֖ה לְׁשָֽרְ תָֽ ם: כְּ נִשׁ ְתָּא לְשׁ ַמָּשׁ וּתְ הוֹן:  RASHI  5 בּ ֹקֶ ר וְ יֹדַ ע וְגוֹ '. "עַתָּ ה עֵ ת שׁ ִ כְ רוּת הִ יא לָנוּ, וְ לֹא נָכוֹ ן ּגֶחָלִ ים וְ יֵשׁ לָהֶ ם בֵּ ית יָד: 7 רַ ב לָ כֶ ם בְּ נֵי לֵוִ י. "דָּ בָ ר ּגָדוֹ ל לְהֵרָ אוֹ ת לְפָ נָיו". וְ הוּא הָ יָה מִתְ כַּ וֵּ ן לִדְ חוֹתָ ם, שׁ ֶמֶּ א יַחְ זְרוּ אָמַרְ תִּ י לָכֶ ם". וְ לֹא טִפְּשׁ ִ ים הָ יוּ, שׁ ֶכָּ ְך הִתְרָ ה בָּהֶ ם וְקִבְּ לוּ בָהֶ ם: בּ ֹקֶ ר וְ יֹדַ ע ה' אֶ ת אֲשׁ ֶ ר לוֹ . לַעֲבוֹדַ ת לְוִ ּיָה: וְ אֶ ת עֲ לֵיהֶ ם לִקְרַ ב? אֶ ּלָא הֵ ם חָטְ אוּ עַ ל נַפְשׁ וֹתָ ם, שׁ ֶ נֶּאֱמַ ר: הַ ָקּ ד וֹשׁ . לִכְהֻנָּה: וְהִקְרִ יב. אוֹתָ ם אֵ לָיו, וְהַתַּרְ ּגוּם מוֹכִיחַ "אֵ ת מַחְתּ וֹ ת הַחַטָּאִ ים הָאֵ ּלֶה בְּ נַפְשׁ ֹתָ ם". וְ קֹרַ ח שׁ ֶפִּקֵּחַ כֵּ ן: "וִיקָרֵ ב לִקְדָ מוֹהִ י", "יְקָרֵ ב לְשׁ ִמּ וּשׁ ֵהּ ". וּמִדְרָשׁ וֹ 12: הָ יָה, מָ ה רָ אָ ה לִשׁ ְ טוּת זֶה? עֵינוֹ הִטְ עַתּ וּ, רָ אָ ה שׁ ַ לְשׁ ֶ לֶת "בּ ֹקֶ ר", אָמַ ר לָהֶ ם מֹשׁ ֶ ה: ּ"גְבוּלוֹ ת חִ ּלֵק הַקָּדוֹשׁ בָּ ְרוּך ּגְדוֹ לָה יוֹצְאָ ה מִמֶּ נּוּ, שׁ ְ מוּאֵ ל שׁ ֶשּׁ ָ קוּל כְּ נֶגֶד מֹשׁ ֶ ה וְאַ הֲ רֹן, הוּא בְּעוֹ לָמוֹ , יְכוֹלִ ים אַתֶּ ם לַהֲ ְפֹך בּ ֹקֶ ר לְעֶרֶ ב? כֵּ ן תּ וּכְ לוּ אָמַ ר: "בִּשׁ ְבִילוֹ אֲנִ י נִמְ לָט". וְעֶ שְׂרִ ים וְאַרְ בַּ ע מִשׁ ְמָרוֹ ת לְבַטֵּ ל אֶ ת זוֹ , שׁ ֶ נֶּאֱמַ ר: 'וַיְהִ י עֶרֶ ב וַיְהִ י בֹקֶ ר וַ ּיַבְדֵּ ל'13, כָּ ְך: עוֹמְ דוֹ ת לִבְ נֵי בָ נָיו, כּ ֻּלָם מִתְ נַבְּאִ ים בְּ רוּחַ הַקּ ֹדֶשׁ , 'וַ ּיִבָּדֵ ל אַ הֲ רֹן לְהַקְדִּישׁ וֹ וְגוֹ ''"14: 6 זֹאת עֲ שׂוּ קְ חוּ לָכֶ ם שׁ ֶ נֶּאֱמַ ר: "כָּ ל אֵ ּלֶה בָנִ ים לְהֵימָ ן"15. אָמַ ר: "אֶפְשׁ ָ ר כָּ ל מַחְתּ וֹ ת. מָ ה רָ אָ ה לוֹמַ ר לָהֶ ם כָּ ְך? אָמַ ר לָהֶ ם: "בְּדַרְ כֵ י הַ ּגְדֻ ּלָה הַ ּזֹאת עֲתִידָ ה לַעֲ מֹד מִמֶּ נִּ י וַאֲנִ י אֶדּ ֹם"? לְכָ ְך הַ ּגוֹ יִם יֵשׁ נִימוּסִ ים הַרְ בֵּ ה וּכְמָרִ ים הַרְ בֵּ ה, וְאֵ ין כּ ֻּלָם נִשׁ ְתַּתֵּ ף לָבֹא לְאוֹתָהּ חֲזָקָ ה שׁ ֶשּׁ ָמַ ע מִפִּ י מֹשׁ ֶ ה שׁ ֶכּ ֻּלָם מִתְ קַבְּצִ ים בְּבַ יִת אֶחָ ד. אָ נוּ אֵ ין לָנוּ אֶ ּלָא ה' אֶחָ ד, אָרוֹ ן אוֹבְדִ ים וְאֶחָ ד נִמְ לַט, "אֲשׁ ֶ ר יִבְחַ ר ה' הוּא הַקָּדוֹשׁ ", טָעָ ה אֶחָ ד, וְתוֹרָ ה אֶחָ ת, וּמִ זְבֵּחַ אֶחָ ד, וְ כֹהֵ ן ּגָדוֹ ל אֶחָ ד, וְאַתֶּ ם וְתָ לָה בְּעַצְמוֹ . וְ לֹא רָ אָ ה יָפֶ ה, לְפִ י שׁ ֶבָּ נָיו עָ שׂוּ תְשׁ וּבָ ה, מָאתַ יִם וַחֲמִשּׁ ִ ים אִישׁ מְ בַקְשׁ ִ ים כְּהֻנָּה גְדוֹ לָה? אַ ף אֲנִ י וּמֹשׁ ֶה הָ יָה רוֹאֶה. תַּ נְחוּמָ א: רַ ב לָכֶ ם. דָּ בָ ר ּגָדוֹל נְטַ לְתֶּ ם רוֹ צֶ ה בְ כָ ְך. הֵ א לָכֶ ם תַּשׁ ְמִישׁ חָבִ יב מִכּ ֹל, הִ יא הַקְּ טֹרֶ ת בְּעַצְמְ כֶ ם לַחֲלֹק עַ ל הַקָּדוֹשׁ בָּ ְרוּך הוּא: 8 וַ יֹּאמֶ ר מֹשׁ ֶ ה הַ חֲבִיבָ ה מִכָּ ל הַקָּרְ בָּנוֹ ת, וְסַ ם הַמָּ וֶ ת נָתוּן בְּתוֹכוֹ שׁ ֶבּוֹ אֶ ל קֹרַ ח שׁ ִמְ עוּ נָא בְּ נֵי לֵוִ י. הִתְחִ יל לְדַ בֵּ ר עִמּ וֹ דְּ בָרִ ים נִשְׂרְ פוּ נָדָ ב וַאֲבִ יהוּא". לְפִיכָ ְך הִתְרָ ה בָהֶ ם: "וְהָ יָה הָאִישׁ רַ כִּ ים. כֵּיוָ ן שׁ ֶרָ אָ הוּ קְשׁ ֵ ה עֹרֶ ף, אָמַ ר: "עַ ד שׁ ֶ ּלֹא יִשׁ ְתַּתְּ פוּ אֲשׁ ֶ ר יִבְחַ ר ה' הוּא הַקָּדוֹשׁ ", כְּבָ ר הוּא בִּקְדֻשּׁ ָתוֹ . וְכִ י אֵ ין שׁ ְאָ ר הַשּׁ ְ בָטִ ים וְ יֹאבְ דוּ עִמּ וֹ אֲדַ בֵּ ר ּגַם אֶ ל כּ ֻּלָם", הִתְחִ יל אָ נוּ יוֹדְ עִ ים, שׁ ֶמִּ י שׁ ֶ ּיִבְחַ ר הוּא הַקָּדוֹשׁ ? אֶ ּלָא, אָמַ ר לָהֶ ם לְ זָרֵ ז בָּהֶ ם: "שׁ ִמְ עוּ נָא בְּ נֵי לֵוִ י": 9 וְלַעֲ מֹד לִפְ נֵי הָעֵדָ ה. מֹשׁ ֶ ה: "הֲרֵ ינִ י אוֹמֵ ר לָכֶ ם, שׁ ֶ ּלֹא תִתְ חַ ּיְבוּ, מִ י שׁ ֶ ּיִבְחַ ר בּוֹ לָשׁ ִ יר עַל הַדּ וּכָ ן: יֵצֵ א חַ י וְ ּכֻלְכֶ ם אוֹבְדִ ים": מַחְתּ וֹ ת. כֵּלִ ים שׁ ֶחוֹתִ ין בָּהֶ ם

12. תנחומא. 13. בראשית א, ה ־ז. 14. דבה"א כג, יג. 15. דבה"א כה, ה.  CHASIDIC INSIGHTS  pur service in the Holy of Holies.23 Even with the why do raise yourselves above God’s community?” knowledge that their predecessors had died, they At Mount Sinai, God gave all the people the title were impelled by their great desire to become high of “kingdom of priests”;24 at that moment, every priests in order to experience the sublime. one of them was on the level of the high priest.25 It Where did this yearning come from? The answer was there that they acquired a taste of that sublim- can be found in Korach’s original words: “for the ity and learned to crave such a state. Indeed, every entire congregation are all holy, as evidenced by the soul that was present at Sinai should crave to relive 26 fact that they all heard God’s voice at Mt. Sinai. So those moments.

23. Yoma 9a. 24. Exodus 19:6. 25. Ba’al HaTurim ad loc. 26. Likutei Sichot, vol. 18, pp. 190-191.

104 Numbers 16:5-9 Korach

5 So Moses stood up and spoke to Korach and to all his company, saying, “Right now, everyone is too excited. God has instructed me to conduct a test, which we will perform in the morning, and through this test God will make it known who are to act as the Levites, His servants, and who He has made holy enough to act as priests, and He will draw these two groups near to Him. He will allow only the one He chooses, the priests, to sacrifice to Him.” Moses put off the trial until the morning hoping that Korach and his people would reconsider in the meantime. He also hinted to them that God’s division between the Levites, the priesthood, and the laity was as fixed as His division between day and night, and they had as little chance of obliterating the former as they had of obliterating the latter. 6 Moses declared, “It is very noble to want to be a high priests; I would also like to be a high priest. But this cannot be, for unlike the pagans, who recognize many forces at work in the world and designate many priests, rites, and temples to serve them, our nation serves the one God as one body, and therefore requires only one high priest. Therefore, perform the following test, as God has instructed me. Do this, Korach and company: go and play the part of priests. Take for yourselves censers, 7 place fire into them, and put incense upon them before God tomorrow. Al- though the incense is the most sublime of the Temple rites,20 it is also potentially lethal—Nadav and Avihu were in fact killed by unauthorized use of it21—so I am therefore warning you: since you are in error, you may expect the same fate. The man whom God will choose is Aaron, who is already the holy one, and he will remain alive, not you. I have given you a serious warning, sons of Levi, and you have taken too great a responsibility upon yourselves.” But despite Moses’ estab- lished credibility, the rebels did not heed his warning. Korach thought he would survive no matter what, because he saw prophetically that he would have illustri- ous descendants. This prophecy was indeed correct, but only because his sons, who at that point were on his side, subsequently repented and thus preserved his line. 8 Moses therefore tried to reason with Korach, addressing him in a conciliatory manner. He said to Korach, “Please listen,” but Korach refused to listen, so before the rebellion spread any further, Moses addressed the entire tribe of Levi. He said, “Listen, sons of Levi! 9 Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Taberna- cle of God, and to stand before the congregation to minister to them by singing while the sacrifices are being offered?”  CHASIDIC INSIGHTS  6-10 Then the man whom God chooses, he shall cause they wished to experience the lofty service of be the holy one: but the rest would die, since un- the high priest even at the cost of their own lives. authorized use of the incense would cause death, as This phenomenon reoccurred during the era of the the Israelites had seen in the case of the two sons of second Temple. Dozens of unworthy individuals 22 Aaron. Still, Korach’s band took up the challenge— lost their lives because they bought off the office not because they thought they would live, but be- of the high priest and performed the Yom Kip-

20. See Overview to parashat Tetzaveh. 21. Leviticus 10:2. 22. Leviticus 10.

104 Second Reading קרח 10 וַּיַקְרֵב֙ אֽ ֹתְָך֔ וְאֶת־ּכָל־אַחֶ ֥יָך בְ נֵֽי־לֵוִ֖י אִּתָ ְ֑ך ּובִּקַׁשְּתֶ֖ ם  ONKELOS  10 וְקָרֵ ב יָתָךְ וְיָת כָּ ל אֲחָיךְ בְּ נֵי לֵוִי ּגַם־ּכְ הֻּנָֽה: 11 לָכֵ֗ן אַּתָ ה֙וְכָ ל־עֲדָ ֣תְָך֔ יםהַּנֹֽעָדִ֖ עַל־יְהוָֹ ֑ה עִמָּךְ וּכְעַ ן אַתּ וּן בָּעָ ן אַ ף כְּהֻנְּתָ א רַבְּתָ א: 11 בְּכֵ ן אַתְּ וְכָ ל כְּ נִשׁ ְתָּךְ וְאַֽ הֲר֣ ֹןמַה־ה֔ ּוא ּכִ ֥י תלונו }תַּלִ֖ ינּו{ עָלָֽיו: 12 ֣חוַּיִׁשְלַ מֹׁשֶ֔ ה דְּאִ זְדַּמִּ נְתּ וּן עַ ל יְיָ וְאַ הֲ רֹן מָ א הוּא אֲרֵ י אִתְ רַעַמְתּ וּן עֲ לוֹהִ י: 12 וּשׁ ְ לַ ח לִקְר֛ ֹאלְדָתָ ֥ן םוְלַֽאֲבִירָ֖ ּבְ נֵ ֣יאֱלִיאָ ֑בוַּיֹֽאמְר֖ ּו ֹל֥ א נַֽעֲלֶֽה: מֹשׁ ֶ ה לְמִקְ רֵ י לְדָתָ ן וְלַאֲבִירָ ם בְּ נֵי 13 הַֽמְ עַ֗ ט ּכִ ֤י הֶֽ עֱלִיתָ֨ נּו֙ ץמֵאֶ֨רֶ זָבַ ֤ת חָ לָב֙ ּודְ ׁשבַ֔ לַֽהֲמִיתֵ֖ נּו אֱלִיאָ ב וַאֲמָ רוּ לָ א נִסָּ ק: 13 הַ זְעֵ ר אֲרֵ י אַסֶּקְתָּ נָא מֵאַרְעָ א עָבְדָ א חֲלַ ב ּבַּמִדְ ּבָ ֑רּכִֽי־תִׂשְּתָרֵ ֥ר עָלֵ֖ינּו ּגַם־הִׂשְּתָרֵֽ ר: וּדְבַשׁ לְקַטָּ לוּתָ נָא בְּמַדְבְּרָ א אֲרֵ י אִתְ רַבְרַבְתְּ עֲלָ נָא אַ ף אִתְ רַבְרָבָ א:  שני 14 אַ֡ף ֹל֣ א ץ֩אֶל־אֶ֩רֶ תזָבַ֨ חָלָ ֤ב ּודְ בַ ׁש֙הֲבִ ֣יאֹתָ֔ נּו 14 בְּרַ ם לָ א לְאַרְעָ א עָבְדָ א חֲלַ ב וּדְבַשׁ אַעֵילְתָּ נָא וִיהַבְתָּ לָ נָא וַּתִּ֨תֶ ן־לָ֔ נּונַֽחֲלַ֖ת ׂשָדֶ ֣הוָכָ ֑רֶ ם הַֽעֵינֵ֞יהָֽאֲנָׁשִ ֥ים הָהֵ ֛ם ּתְ נַּקֵ֖ ר אַ חֲסָ נַת חַקְלִ ין וְכַרְמִ ין הַעֵ ינֵי 15 גֻּבְרַ יָּא הָאִ נּוּן תִּשׁ ְ לַ ח לְעַ וָּרָ א לָ א ֹל֥ א נַֽעֲלֶֽה: וַּיִ ר֤חַ לְמׁשֶ ה֙ ד מְאֹ֔ וַּיֹ֨אמֶ ר֙אֶ ל־יְהוָֹ ֔ה אַ ל־ נִסָּ ק: 15 וּתְ קֵ ף לְ מֹשׁ ֶ ה לַחֲדָ א וַאֲמַ ר ּתֵ֖פֶן אֶל־מִ נְחָתָ ֑ם א ֹל֠ חֲמ֨ ֹור אֶחָ ֤ד מֵהֶם֙ נָׂשָ֔אתִ י וְֹל֥ א קֳדָ ם יְיָ לָ א תְ קַבֵּ ל בְּרַעֲ וָא קֻרְבַּנְ הוֹן לָ א חֲמָרָ א דְחַ ד מִ נְּ הוֹן שׁ ְ חָרִ ית וְלָ א הֲרֵ עֹ֖תִ י אֶת־אַחַ ֥ד מֵהֶֽ ם: 16 וַּיֹ֤אמֶ ר מׁשֶ ה֙ אֶל־קֹ֔רַ ח אַבְאֵשׁ ִ ית יָת חַ ד מִ נְּ הוֹן: 16 וַאֲמַ ר מֹשׁ ֶ ה לְ קֹרַ ח אַתְּ וְכָ ל כְּ נִשׁ ְתָּךְ הֱווּ אַּתָ ה֙וְכָ ל־עֲדָ ֣תְָך֔ הֱיּ֖ולִפְ נֵ ֣י יְהוָֹ ֑ה אַּתָ ֥ה וָהֵ ֛ם וְאַֽ הֲר֖ ֹן מָחָֽ ר: זְמִ ינִ ין לִ קֳדָ ם יְיָ אַתְּ וְאִ נּוּן וְאַ הֲ רֹן מְ חָ ר: וּסְ בוּ גְּבַ ר מַחְתִּ יתֵהּ 17 17 ּוקְח֣ ּו |אִ֣ יׁש מַחְּתָת֗ ֹו ֤םּונְתַּתֶ עֲלֵיהֶם֙ תקְטֹ֔רֶ וְהִקְרַבְּתֶ֞ ם וּתְשׁ ַ וּוּן עֲלֵ יהוֹן קְ טֹרֶ ת בֻּסְמִ ין לִפְנֵ֤י יְהוָֹה֙ ֣אִ יׁשמַחְּתָת֔ ֹו חֲמִּׁשִ ֥ים ּומָאתַ֖ יִםמַחְּתֹ֑ ת וְאַּתָ ֥ה וּתְ קָרְ בוּן קֳדָ ם יְיָ גְּבַ ר מַחְתִּ יתֵהּ מָאתָ ן וְחַמְשׁ ִ ין מַחְתְּ יָן וְאַתְּ וְאַ הֲ רֹן וְאַֽ הֲר֖ ֹן אִ ֥יׁש מַחְּתָתֽ ֹו: גְּבַר מַחְתִּ יתֵהּ :  RASHI  10 ַ ו ַּי קְ רֵ ב ֹא תְ ָך . לְאוֹתוֹ שׁ ֵ רוּת שׁ ֶהִרְ חִ יק מִמֶּ נּוּ שׁ ְאָ ר עֵ ינֵינוּ אִ ם לֹא נַעֲ לֶה אֵ ָלֶיך, לֹא נַעֲ לֶה: הָאֲ נָשׁ ִ ים הָהֵ ם. עֲדַ ת יִשְׂרָ אֵ ל: 11 לָכֵ ן. בִּשׁ ְבִ יל כָּ ְך, "'אַתָּ ה וְכָ ל כְּאָדָ ם הַתּ וֹ לֶה קִ לְלָתוֹ בַּ חֲבֵרוֹ : 15 וַ יִּחַ ר לְ מֹשׁ ֶ ה מְ אֹד. עֲדָתְ ָך הַ נֹּעָדִ ים' אִתְּ ָך 'עַ ל ה'', כִּ י בִּשׁ ְ לִ יחוּתוֹ עָ שִׂיתִ י נִצְטַעֵ ר עַ ד לִמְ אֹד: אַ ל תֵּ פֶ ן אֶ ל מִ נְחָתָ ם. לְפִ י פְשׁ וּטוֹ : לָתֵ ת כְּהֻנָּה לְאַ הֲ רֹן, וְ לֹא לָנוּ הִ יא הַמַּ חֲלֹקֶ ת הַ ּזֹאת": "הַקְּ טֹרֶ ת שׁ ֶהֵ ם מַקְרִ יבִ ים לְפָ ָנֶיך מָחָ ר, אַ ל תֵּ פֶ ן אֲ לֵיהֶ ם". 12 וַ יִּשׁ ְ לַח מֹשׁ ֶ ה וְגוֹ '. מִכָּ אן שׁ ֶאֵ ין מַ חֲזִיקִ ין בְּמַ חֲלֹקֶ ת, וְהַמִּדְרָשׁ אוֹמֵ ר18: "יוֹדֵ עַ אֲנִ י שׁ ֶ ּיֵשׁ לָהֶ ם חֵ לֶק בִּתְמִידֵ י שׁ ֶהָ יָה מֹשׁ ֶ ה מְ חַ ּזֵר אַ חֲרֵ יהֶ ם לְהַשׁ ְ לִימָ ם בְּדִ בְרֵ י שׁ ָלוֹ ם: צִבּ וּר, אַ ף חֶלְקָ ם לֹא ֻיְקבַּ ל לְפָ ָנֶיך לְרָ צוֹ ן, תַּ נִּיחֶנּוּ הָאֵשׁ לֹא נַעֲ לֶה. פִּיהֶ ם הִכְשׁ ִ ילָם, שׁ ֶאֵ ין לָהֶ ם אֶ ּלָא יְרִ ידָה: וְ לֹא תֹאכְ לֶנּוּ": לֹא חֲמוֹ ר אֶחָ ד מֵהֶ ם נָשָׂאתִ י. "לֹא חֲמוֹרוֹ 14 וַתִּתֶּ ן לָנוּ. הַדָּ בָ ר מוּסָ ב עַ ל "לֹא" הָאָ מוּר לְמַעְ לָה, שׁ ֶ ל אֶחָ ד מֵהֶ ם נָטַ לְתִּ י, אֲפִ ּלוּ כְּשׁ ֶהָ לַכְתִּ י מִמִּדְ יָן לְמִ צְרַ יִם כְּלוֹמַ ר "לֹא הֲבִיאוֹתָ נוּ וְ לֹא נָתַתָּ ּלָנוּ נַחֲלַת שָׂדֶ ה וָכָרֶ ם, וְהִרְ כַּבְתִּ י אֶ ת אִשׁ ְתִּ י וְאֶ ת בָּ נַי עַ ל הַ חֲמוֹ ר וְהָ יָה לִ י לִטּ ֹל אָמַרְ תָּ ּלָנוּ: 'אַ עֲ לֶה אֶתְ כֶ ם מֵעֳנִ י מִ צְרַ יִם אֶ ל אֶרֶ ץ אוֹתוֹ הַ חֲמוֹ ר מִשּׁ ֶ ּלָהֶ ם, לֹא נָטַ לְתִּ י אֶ ּלָא מִשּׁ ֶ ִּ לי". וְתַרְ ּגוּם טוֹבָ ה וְגוֹ ''16 — מִשּׁ ָ ם הוֹ צֵאתָ נוּ וְ לֹא אֶ ל אֶרֶ ץ זָבָ ת חָ לָב אֻנְקְלוֹ ס: "שׁ ְ חָרִ ית", לְשׁ וֹ ן אֲרַמִּ י כָּ ְך נִקְרֵ את אַ נְגַרְ יָא שׁ ֶ ל וּדְ בַשׁ הֲבִיאוֹתָ נוּ, אֶ ּלָא ּגָזַרְ תָּ עָ לֵינוּ לַהֲמִיתֵ נוּ בַּמִּדְ בָּ ר, מֶ ְלֶך "שׁ ַ חֲוָ ר": 16 וְהֵ ם. עֲדָ תֶ ָך: 17 וְהִקְרַ בְתֶּ ם וְגוֹ ' אִישׁ שׁ ֶאָמַרְ תָּ ּלָנוּ: 'בַּמִּדְ בָּ ר הַ ּזֶה יִפְּ לוּ פִגְרֵ יכֶ ם'"17: הַעֵ ינֵי מַחְתָּתוֹ. הַ חֲמִשּׁ ִ ים וּמָאתַ יִם אִישׁ שׁ ֶבָּכֶ ם: הָאֲ נָשׁ ִ ים הָהֵ ם תְּ נַקֵּ ר וְגוֹ '. אֲפִ ּלוּ אַתָּ ה שׁ וֹ לֵחַ לְנַקֵּ ר אֶ ת

16. שמות ג, יז. 17. במדבר יד, כט. 18. תנחומא ז.

16 In this spirit, Moses said to Korach, “You and your entire congregation should present yourselves before God—you, they, and Aaron, tomorrow. 17 Let each man in your party take his censer and place incense upon it, and let each man present his censer before God, all 250 censers, and let you and Aaron each take his censer.”

105 Numbers 16:10-17 Korach

10 Addressing Korach, he said, “He drew you near, and all your brothers, the sons of Levi with you, to the distinction from which He excluded the rest of the people,” and addressing the entire tribe, he continued, “shall you all now seek the priesthood as well?” 11 Speaking again to Korach, Moses concluded, “Therefore, for all these reasons, you and your entire company who are assembled with you are rebelling not against me but against God, for it is by His word that I have given the priesthood to Aaron and his descendants. What is Aaron, that you should complain against him?” 12 Having addressed Korach, Moses sent to call Dathan and Aviram, the sons of Eliav, to conciliate them. (On, the son of Pelet, although one of the original instigators, had by now repented.) But Dathan and Aviram said, “We will not go up.” Unwittingly, they prophesied their own doom, for indeed, as shall be described further on, they died by falling into the depths of the earth. 13 They continued, “Is it not enough that you promised to bring us into a land flowing with milk and honey, but in fact have brought us out of a land flowing with milk and honey, i.e., Egypt, to kill us in the desert, that you should also exercise authority over us?  Second Reading 14 Not only have you taken us out of a luxurious land, you have also not brought us to a land flowing with milk and honey, nor have you given us an inheritance of fields and vineyards, as you promised. Even if you send someone to gouge out the eyes of those men [—euphemistically meaning, ‘our eyes’—] we will not go up.” 15 After these discussions, it became clear to Moses that the 250 rebels were not merely aspiring to the high priesthood, as he originally thought, but that they were rebelling, like Korach, against Moses’ leadership and Aaron’s appointment. Had they been merely aspiring to the high priesthood, the incense test would have been enough to silence their arguments. But now that it became clear that they were contesting Moses’ leadership and Aaron’s appointment as high priest, Moses became exceedingly distressed, and he said to God, “Do not regard the offering they are going to offer tomorrow morning at all—do not consider it a sacrificial rite, and therefore do not punish them for offering it. They are not simply aspiring to the high priesthood: they are rebelling against Your directives in general. Therefore, do not even consume their portion in the daily communal sacrifices. Punish them in a way that will demonstrate that they are being punished for rebelling against the authority You have vested in me. How can they accuse me of abusing my office?I have not taken a donkey from a single one of them, not even reimbursement for the donkey I used for my wife and children when I returned to Egypt on behalf of the people. And I have not harmed a single one of them.” God agreed to Moses’ request not to consider the rebels’ incense a sacrificial rite that would make them liable to the death penalty. It would only serve as a test that would demonstrate who indeed is a true priest and who is not.27

27. Likutei Sichot, vol. 33, pp. 105-111.

105 Third Reading קרח 18 וַּיִקְחּ֞ו אִ ֣ יׁש מַחְּתָת֗ ֹו וַּיִּתְ נּ֤ועֲלֵיהֶם֙ אֵ֔ ׁשוַּיָׂשִ ֥ימּו עֲלֵיהֶ֖ם  ONKELOS  18 וּנְסִ יבוּ גְּבַ ר מַחְתִּ יתֵהּ וִיהָ בוּ קְטֹ֑רֶ תוַּיַֽעַמְד֗ ּו ּפֶ ֛תַ ח אֹ֥הֶ ל מֹועֵ֖ד ּומֹׁשֶ ֥ה וְאַֽ הֲרֽ ֹן: 19 וַּיַקְ הֵ֨ ל עֲלֵ יהוֹן אֶשּׁ ָ א וְשׁ ַ וִּיאוּ עֲלֵ יהוֹן קְ טֹרֶ ת בֻּסְמִ ין וְקָ מוּ בִּתְ רַ ע מַשׁ ְ כַּ ן עֲלֵיהֶ ֥ם קֹ֨רַ ח֙ אֶת־ּכָל־הָ ֣עֵדָ֔ האֶל־ּפֶ֖תַ חאֹ֣הֶ למֹועֵ ֑ד וַּיֵרָ ֥ א זִמְ נָא וּמֹשׁ ֶ ה וְאַ הֲ רֹן: 19 וְאַכְ נֵשׁ עֲלֵ יהוֹן קֹרַ ח יָת כָּ ל כְּ נִשׁ ְתָּ א כְ בֹוד־יְהוָֹ֖ה אֶל־ּכָל־הָֽעֵדָֽ ה: ס לִתְ רַ ע מַשׁ ְ כַּ ן זִמְ נָא וְאִתְ גְּלִ י יְקָרָ א  שלישי 20 וַיְדַ ּבֵ ֣ר יְהוָֹ ֔ה אֶ ל־מֹׁשֶ ֥ה וְאֶֽל־אַֽ הֲר֖ ֹן לֵאמֽ ֹ ר: דַ ייָ לְכָ ל כְּ נִשׁ ְתָּ א: 20 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה וְעִ ם אַ הֲ רֹן לְמֵימָ ר: 21 הִּבָ֣דְ ל֔ ּומִּת֖ ֹוְך הָֽעֵדָ ֣ה הַּזֹ֑ אתוַֽאֲכַּלֶ ֥ה ם אֹתָ֖ ּכְרָֽ גַע: 21 אִתְפְּרָשׁ וּ מִ גּ וֹ כְּ נִשׁ ְתָּ א הָדָ א וַאֲשׁ ֵ יצֵ י יַתְ הוֹן כְּשׁ ָ עָ ה: 22 וּנְפָלוּ 22 וַּיִּפְ ל֤ ּו עַל־ּפְ נֵיהֶם֙ וַּיֹ֣אמְר֔ ּו לאֵ֕ ֥יאֱֹלהֵ הָֽרּוחֹ֖ת לְכָ ל־ עַל אַפֵּ יהוֹן וַאֲמָ רוּ אֵ ל אֱלָהּ רוּחַ יָּא לְכָ ל בִּשְׂ רָ א גַּבְרָ א חַ ד יֵחוֹב וְעַ ל ּבָׂשָ ֑רהָאִ ֤יׁש אֶחָ ד֙ איֶֽחֱטָ֔ וְעַ ֥ל ּכָל־הָֽעֵדָ֖ה ּתִקְצֽ ֹף: ס כָּ ל כְּ נִשׁ ְתָּ א יְהֵ י רֻגְ זָא: 23 וּמַלֵּ יל 23 24 יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 24 מַלֵּ ל וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ל־מֹׁשֶ ֥ה ּלֵאמֽ ֹ ר: ּדַ ּבֵ ֥ר אֶל־הָֽעֵדָ֖ ה עִ ם כְּ נִשׁ ְתָּ א לְמֵימָ ר אִסְתַּלָּ קוּ לֵאמֹ֑ ר הֵֽעָלּו֙ מִּסָבִ֔ יב לְמִׁשְ ּכַן־קֹ֖רַ ח ּדָתָ ֥ן וַֽאֲבִירָֽ ם: מִסְּ חוֹר סְ חוֹר לְמַשׁ ְ כְּ נָא דְ קֹרַ ח דָּתָ ן וַאֲבִירָ ם: 25 וְקָ ם מֹשׁ ֶ ה וַאֲ זַל לְ וַת 25 וַּיָ �֣קָם מֹׁשֶ֔ ה וַּיֵ֖לְֶך אֶל־ּדָתָ ֣ןוַֽאֲבִירָ ם ֑ וַּיֵֽלְכ֥ ּו אַֽ חֲרָ֖ יו זִקְ נֵ֥י דָּתָ ן וַאֲבִירָ ם וַאֲ זָלוּ בַתְ רוֹהִ י סָבֵ י יִשְׂ רָאֵ ל: 26 וּמַלֵּ יל עִ ם כְּ נִשׁ ְתָּ א יִׂשְרָאֵֽ ל: 26 וַיְדַ רּבֵ֨ ה אֶל־הָֽעֵדָ֜ ר לֵאמֹ֗ ס֣ ּורּו נָ֡א מֵעַל֩ אָֽ הֳלֵ֨ י לְמֵימַ ר זוּרוּ כְעַ ן מֵעִלָּ וֵי מַשׁ ְ כְּ נֵי גֻבְרַ יָּא חַ יָּבַ יָּא הָאִלֵּ ין וְלָ א תִקְרְ בוּן הָֽאֲנָׁשִ ֤יםהָֽרְ ׁשָעִ ים֙הָאֵ֔ ּלֶהוְאַֽל־ּתִ ּגְעּ֖וּבְכָל־אֲׁשֶ ֣ר לָהֶ ֑ם בְּכָ ל דִּ י לְ הוֹן דִּלְמָ א תִלְ קוּן בְּכָ ל ּפֶן־ּתִ ּסָפ֖ ּוּבְכָל־חַ ּטֹאתָֽ ם: 27 וַּיֵֽעָל֗ ּומֵעַ ֧ל מִׁשְ ּכַן־קֹ֛רַ ח חוֹבֵ יהוֹן: 27 וְאִסְתַּלָּ קוּ מֵעִלָּ וֵי מַשׁ ְ כְּ נָא דְ קֹרַ ח דָּתָ ן וַאֲבִירָ ם מִסְּ חוֹר ּדָתָ ֥ן םוַֽאֲבִירָ֖ מִּסָבִ ֑ יבוְדָ ןתָ֨ וַֽאֲבִירָ֜ ם יָצְא֣ ּו יםנִּצָבִ֗ ּ֚פֶתַ ח סְ חוֹר וְדָתָ ן וַאֲבִירָ ם נְפָקוּ קָ יְמִ ין בִּתְ רַ ע מַשׁ ְ כְּ נֵיהוֹן וּנְשׁ ֵ יהוֹן וּבְ נֵיהוֹן אָֽ םהֳלֵיהֶ֔ ּונְׁשֵיהֶ ֥ם ּובְ נֵיהֶ֖ם וְטַּפָֽ ם: וְטַפְלְ הוֹן:  RASHI  19 וַ יַּקְ הֵ ל עֲ לֵיהֶ ם קֹרַ ח. בְּדִ בְרֵ י לֵצָנוּת. כָּ ל הַ ּלַיְלָה הַ הוּא וְאַתָּ ה עַ ל כָּ ל הָעֵדָ ה תִּקְ צֹף? אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך הוּא: הָ ְלַך אֵ צֶ ל הַשּׁ ְ בָטִ ים וּפִתָּ ה אוֹתָ ם: "כַּסְּ בוּרִ ין אַתֶּ ם שׁ ֶעָ לַי "יָפֶ ה אָמַרְ תָּ , אֲנִ י יוֹדֵ עַ וּמוֹדִ יעַ מִ י חָטָ א וּמִ י לֹא חָטָא": לְבַדִּ י אֲנִ י מַקְפִּ יד? אֵ ינִ י מַקְפִּ יד אֶ ּלָא בִּשׁ ְבִ יל כּ ֻּלְכֶ ם, 24 הֵעָ לוּ וְגוֹ '. כְּתַרְ ּגוּמוֹ : "אִסְתַּ ּלָקוּ" מִסְּבִיבוֹ ת מִשׁ ְכַּ ן אֵ ּלוּ בָאִ ין וְנוֹטְ לִ ין כָּ ל הַ ּגְדֻ ּלוֹ ת — לוֹ הַמַּ לְ כוּת, וּלְאָחִ יו קֹרַ ח: 25 וַ יָּקָ ם מֹשׁ ֶ ה. כַּסָּ בוּר שׁ ֶ ּיִשְׂ אוּ לוֹ פּ ָנִ ים, וְ לֹא הַכְּהֻנָּה", עַ ד שׁ ֶ נִּתְפּ ַתּ וּ ּכֻלָם: וַ יֵּרָ א כְבוֹ ד ה'. בָּ א ְבּ עַ מּ ּ ו ד עָ שׂוּ: 27 יָצְ אוּ נִ ּצָבִ ים. בְּקוֹמָ ה זְקוּפָ ה, לְחָרֵ ף וּלְגַדֵּ ף, עָ נָן: 22 אֵ ל אֱלֹהֵ י הָ רוּחֹת. יוֹדֵ עַ מַ חֲשׁ ָבוֹ ת. אֵ ין מִ דָּתְ ָך כְּמוֹ : "וַ ּיִתְ ֵּ יַצב אַרְ בָּעִ ים יוֹ ם"19 דְּ גָלְ יָת: וּנְשׁ ֵיהֶ ם וּבְ נֵיהֶ ם כְּמִ דַּ ת בָּ שָׂ ר וָדָ ם: מֶ ְלֶך בָּ שָׂ ר וָדָ ם שׁ ֶסָּרְ חָ ה עָ לָיו מִקְ צָ ת וְ טַ פּ ָ ם . בּ ֹא וּרְ אֵ ה כַּמָּ ה קָשׁ ָ ה הַמַּ חֲלֹקֶ ת: שׁ ֶ הֲרֵ י בֵּ ית דִּ ין מְדִ ינָה, אֵינוֹ יוֹדֵ עַ מִ י הַחוֹטֵ א, לְפִיכָ ְך כְּשׁ ֶ הוּא כּוֹעֵ ס שׁ ֶ ל מַטָּ ה אֵ ין עוֹנְשׁ ִ ין אֶ ּלָא עַ ד שׁ ֶ ּיָבִ יא שׁ ְתֵּ י שְׂ עָרוֹ ת, נִפְרָ ע מִכּ ֻּלָם, אֲבָ ל אַתָּ ה לְפָ ָנֶיך ּגְלוּיוֹ ת כָּ ל הַמַּ חֲשׁ ָבוֹ ת וּבֵ ית דִּ ין שׁ ֶ ל מַעְ לָה עַ ד עֶ שְׂרִ ים שׁ ָ נָה, וְכָ אן אָבְ דוּ אַ ף וְיוֹדֵ עַ אַתָּ ה מִ י הַחוֹטֵ א: הָאִישׁ אֶחָ ד. הוּא הַחוֹטֵ א, יוֹנְקֵי שׁ ָדַ יִם:

19. שמואל ־א יז, טז.  CHASIDIC INSIGHTS  25 He took an impressive entourage with him… influence them to reconsider. hoping this would encourage them to defer: Da- We must learn from Moses’ attitude and always do than and Aviram had openly demonstrated their whatever we can save our brethren’s lives and bring animosity toward Moses, charging him with being them back to the fold—even when it seems that all a despot and an imposter. Moreover, God Himself hope is lost. This applies even when our brethren had already sealed their punishment, instructing are acting as if they are our “enemies,” and all the Moses only to save the others from their impending more so when they are acting simply out of igno- fate. Still, Moses did not give up hope that his “en- rance.31 emies” would repent, and did whatever he could to

31. Likutei Sichot, vol. 28, pp. 102-103.

106 Numbers 16:18-27 Korach

18 So, the following morning, each man took his censer, and they put fire upon it and placed incense upon it, and they stood at the entrance to the Tent of Meeting with Moses and Aaron. 19 Korach assembled all the congregation against them at the entrance to the Tent of Meeting, for the whole night he had circulated among the people, con- vincing them that he was acting on their behalf, as well. Korach and the 250 men offered their incense, and Aaron offered his. As Moses had requested, God did not respond now to this unauthorized offering. At some point during the rebellion, Korach’s sons regretted their involvement, but nonetheless continued to partici- pate in it.28 At this point, the glory of God appeared before the entire congregation in the form of a pillar of cloud.  Third Reading 20 Since Korach had enticed the entire people to take his side, God spoke to Moses and Aaron saying, 21 “Dissociate yourselves from this congregation, and I will consume them in an instant.” 22 They fell on their faces and said, “O God, the God who knows the spirits of all flesh, and can probe everyone’s thoughts: if one man sins, shall You be angry with the whole congregation? A mortal king has to punish all his subjects if he does not know which of them sinned against him. You, however, know exactly which of Your subjects sinned—Korach, who instigated all this—and which ones were merely swept along by the spirit of the moment—everyone else. Why should you wipe out everyone?” 23 God accepted this argument. He spoke to Moses, saying, 24 “You are right that those who were swept up by the instigators’ rhetoric should not suffer as severe a punishment as the instigator himself should. But you are wrong in thinking that only Korach was an instigator. Speak to the congregation saying, ‘Withdraw from the dwellings of all three instigators: Korach, Dathan, and Aviram.” ’29 25 After the cloud departed, the crowd dispersed and everyone went back to their tents. Moses, following God’s instructions, went to Korach’s tent, which was in the Levite camp, not far from the Tent of Meeting, and told everyone nearby to withdraw. He then arose and went to the tents of Dathan and Aviram, which were much further away, in the camp of Reuben, in order to warn everyone near them to withdraw from their vicinity, as well. He took an impressive entourage with him—the elders of Israel followed him—hoping this would encourage Dathan and Aviram to defer.30 26 But Dathan and Aviram remained adamant, so Moses spoke to the congregation saying, “Please get away from the tents of these wicked men, and do not touch anything of theirs, lest you perish in the debacle that is about to befall them because of all their sins.” 27 So most of the people withdrew from around the dwellings of Korach, Da- than, and Aviram, indicating that they had abandoned Korach and returned to follow Moses. But Dathan and Aviram came out of their tents, standing defiantly upright at the entrance of their tents, together with their wives, their children, and their infants.

28. Below, on 26:11. 29. Likutei Sichot, vol. 13, pp. 51-55. 30. Likutei Sichot, vol. 28, pp. 98-102.

106 Third Reading קרח 28 וַּיֹ֘אמֶר֘ מׁשֶ הּ֒בְ זֹאת֙ ּתֵֽדְ ע֔ ּון ּכִֽ י־יְהוָֹ ֣הׁשְ לָחַ֔ נִילַֽעֲׂש֕ ֹות  ONKELOS  28 וַאֲמַ ר מֹשׁ ֶ ה בְּדָ א תִּדְּ עוּן אֲרֵ י אֵ֥ת ּכָל־הַּֽמַֽ יםעֲׂשִ֖ הָאֵ ּ֑לֶהּכִי־ֹל֖ אמִּלִּבִֽ י: 29 אִם־ּכְמ֤ ֹות יְיָ שׁ ַלְחַ נִ י לְמֶעְבַּ ד יָת כָּ ל עוֹבָדַ יָּא הָאִלֵּ ין אֲרֵ י לָ א מֵרְ עוּתִ י: 29 אִ ם ּכָל־הָֽאָדָ ם֙ יְמֻת֣ ּון אֵ֔ ּלֶהּופְקֻּדַ ת֙ ּכָל־הָ ֣אָדָ֔ ם יִּפָקֵ֖ ד עֲלֵיהֶ ֑ם כְּ מוֹתָ א דְכָ ל אֱ נָשׁ ָ א יְמוּתוּן אִלֵּ ין ֹל֥ איְהוָֹ֖ה ׁשְ לָחָֽנִי: 30 וְאִם־ּבְרִ ה יאָ֞ יִבְרָ א ֣ יְהוָֹ ֗ה ּופָֽצְתָ֨ ה וּסְעָרָ א דְּכָ ל אֱ נָשׁ ָ א יִסְתְּ עַ ר עֲלֵ יהוֹן לָ א יְיָ שׁ ַלְחַ נִ י: 30 וְאִ ם בְּרִיאָ ה יִבְ רֵ י הָֽאֲדָ מָ ֤ה אֶת־ּפִ֨יהָ֙ ּובָֽלְעָ ֤ה אֹתָ ם֙ וְאֶת־ּכָל־אֲׁשֶ ֣ר לָהֶ֔ ם יְיָ וְתִפְתַּ ח אַרְעָ א יָת פֻּמַּהּ וְתִבְלַ ע יַתְ הוֹן וְיָת כָּ ל דִּ י לְ הוֹן וְיֶחֱתוּן כַּ ד וְיָֽרְד֥ ּו חַּיִ֖ים ׁשְאֹ֑לָה וִֽידַ עְּתֶ֕ םּכִ ֧ינִֽאֲצ֛ ּוהָֽאֲנָׁשִ ֥ים הָאֵּ֖לֶה חַ יִּין לִשׁ ְ אוֹל וְתִדְּ עוּן אֲרֵ י אַרְ גִּיזוּ אֶ ת־יְהוָֹֽה: 31 וַֽיְהִי֙ ּכְ כַֹּלת֔ ֹו לְדַ רּבֵ֕ אֵ ֥תּכָל־הַּדְ בָרִ֖ ים הָאֵ ּ֑לֶה גֻּבְרַ יָּא הָאִלֵּ ין קֳדָ ם יְיָ: 31 וַהֲ וָה כַּ ד שׁ ֵיצִ י לְמַלָּלָא יָת כָּל פִּתְ גָּמַ יָּא הָאִלֵּ ין וַּתִ ֥ ּבָקַ עהָֽאֲדָ מָ֖ האֲׁשֶ ֥ר ּתַחְּתֵיהֶֽ ם: 32 וַּתִפְּתַ ֤ח הָאָ֨רֶ ץ֙ אֶ ת־ וְאִתְבְּ זָעַ ת אַרְעָ א דִּ י תְ חוֹתֵ יהוֹן: 32 וּפְתָחַ ת אַרְעָ א יָת פֻּמַּהּ וּבְלָעַ ת ּפִ֔יהָ וַּתִבְלַ ֥עאֹתָ֖ םוְאֶת־ּבָּֽתֵיהֶ ֑ם וְאֵ ֤ת ּכָל־הָֽאָדָ ם֙אֲׁשֶ ֣ר יַתְ הוֹן וְיָת אֱ נַשׁ בָּתֵּ יהוֹן וְיָת כָּ ל אֱ נָשׁ ָ א דִּ י לְ קֹרַ ח וְיָת כָּ ל קִ נְ יָנָא: 33 לְקֹ֔רַ ח וְאֵ֖ תּכָל־הָֽרְ כֽ ּוׁש: וַּיֵ֨רְ ד֜ ּו ֣םהֵ וְכָל־אֲׁשֶ ֥ר לָהֶ ֛ם 33 וּנְחָ תוּ אִ נּוּן וְכָ ל דִּ י לְ הוֹן כַּ ד חַּיִ֖ים ׁשְאֹ֑לָהוַּתְ כַ ֤ס עֲלֵיהֶם֙ ץהָאָ֔רֶ וַּיֹֽאבְד֖ ּומִּת֥ ֹוְך הַּקָהָֽ ל: חַ יִּין לִשׁ ְ אוֹל וַחֲפַ ת עֲלֵ יהוֹן אַרְעָ א וַאֲבָדוּ מִ גּ וֹ קְהָלָ א: 34 וְכָ ל יִשְׂ רָאֵ ל 34 וְכָל־יִׂשְרָ אֵ֗ לאֲׁשֶ ֛ר סְבִ יבֽ ֹתֵיהֶ֖ם נָ ֣סּו לְקֹלָ ֑ם ֣יּכִ אָֽמְר֔ ּו דִּ י בְּסַחֲרָ נֵיהוֹן עֲרָקוּ לְקָלְ הוֹן אֲרֵ י אֲמָ רוּ דִּלְמָ א תִבְלְעִ נָּנָא אַרְעָ א: 35 ּפֶן־ּתִבְ לָעֵ֖נּו הָאָֽרֶ ץ: וְאֵ ׁ֥ש היָֽצְאָ֖ מֵאֵ ֣ת יְהוָֹ ֑ה וַּתֹ֗אכַ ל 35 וְאֶשּׁ ָ א נְפָקַ ת מִ ן קֳדָ ם יְיָ וַאֲכֶלֶ ת אֵ֣ת הַֽחֲמִּׁשִ ֤ים ּומָאתַ֨ יִם֙ אִ֔יׁש מַקְרִ יבֵ֖י הַּקְטֽ ֹרֶ ת: ס יָת מָאתָ ן וְחַמְשׁ ִ ין גַּבְרָ א מְ קָרְ בֵ י קְ טֹרֶ ת בּ וּסְמַ יָּא: 17:1 וּמַלֵּ יל יְיָ עִ ם 17:1 וַיְדַ ּבֵ ֥ר יְהוָֹ֖האֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: מֹשׁ ֶה לְמֵימָ ר:

 RASHI  28 לַעֲ שׂוֹ ת אֵ ת כָּ ל הַמַּ עֲ שִׂ ים הָאֵ ּלֶה. שׁ ֶעָ שִׂיתִ י עַ ל פִּ י הָאֲדָ מָ ה אֶ ת פִּיהָ וְתִ בְ לָעֵ ם. אָ ז — וִידַ עְתֶּ ם כִּ י נִאֲ צוּ הֵ ם הַדִּ בּ וּר: לָתֵ ת לְאַ הֲ רֹן כְּהֻנָּה גְדוֹ לָה, וּבָ נָיו סְ גָנֵי כְהֻנָּה, אֶ ת ה', וַאֲנִ י מִפִּ י הַ ּגְבוּרָ ה אָמַרְ תִּ י. וְרַ בּוֹתֵ ינוּ פּ ֵרְשׁ וּ 20: וֶאֱלִיצָפָ ן נְשִׂ יא הַקְּהָתִ י: 29 לֹא ה' שׁ ְ לָחָנִ י. אֶ ּלָא אֲנִ י "אִ ם בְּרִ יאָ ה" פּ ֶ ה לָאָרֶ ץ מִשּׁ ֵשׁ ֶ ת יְמֵ י בְרֵאשׁ ִ ית — מוּטָ ב, עָ שִׂיתִ י הַכּ ֹל מִ דַּ עְתִּ י, וּבַדִּ ין הוּא חוֹ לֵק עָ לַי: 30 וְ אִ ם וְאִ ם לָאו — "יִבְרָ א ה'": 34 נָסוּ לְ קֹלָם. בִּשׁ ְבִ יל הַקּוֹ ל בְּרִ יאָ ה. חֲדָשׁ ָ ה: יִבְרָ א ה'. לְהָמִ ית אוֹתָ ם בְּמִיתָ ה שׁ ֶ ּלֹא הַ ּיוֹ צֵא עַל בְּ לִיעָתָ ן: מֵ ת בָּהּ אָדָ ם עַ ד הֵ נָּה. וּמַ ה הִ יא הַבְּרִ יאָ ה? וּפָצְתָ ה

20. במדבר רבה יח, יב.  CHASIDIC INSIGHTS  sons drags down their inherently uplifting vitality person to be “in the depths,” in a state of spiritual into the depths of mundane reality and earthly exis- decadence, and still be so oblivious to his predica- tence. When the focus is reoriented from God above ment that he feels “alive.” However, there is a bless- to the individual below, the Torah of life descends ing hidden in this seemingly lost state. If a person to the depths. feels alive, he can change for the better. Thus, although Korach and his cohorts were emi- This is why Korach’s sons did not die. Because they nent Torah scholars and observant Jews, their self- were allegorically “alive”—that is, open-minded orientation doomed them to descend to death to- enough to change, to repent— they remained liter- 39 gether with their learning and piety. ally alive as well, and indeed returned to the com- To the depths alive: Similarly, it is possible for a munity later.40

39. Likutei Sichot, vol. 2, p. 329. 40. HaYom Yom, p. 65.

107 Numbers 16:28-17:1 Korach

28 Moses said, “With this you shall know that God sent me to do all these deeds, appointing Aaron as the high priest, his sons as regular priests, and Elitzafan as the prince of the clan of Kehat, and that I did not devise this myself. 29 If these men die as all men die and the fate of all men be visited upon them, then God has not sent me. 30 But if God creates a new creation, namely, that the earth opens its mouth, swallows them and all that is theirs, and they descend alive into the grave, you will know that these men have provoked God, and that I have spoken only on His authority. If God created the earth with the potential to open its mouth, let this potential be manifest now. If He did not, let Him create it anew!” 31 As soon as he finished speaking all these words, the earth beneath them split open. 32 The earth beneath them opened its mouth and swallowed Korach, Dathan, and Aviram32 and their households, even their little children, and all the men who were with Korach—other than the 250 men who were offering incense—and all their property. (Thus we see how serious contention is, for although children are generally not punished for their errors, here they were punished and actually perished.33) 33 They, and all they possessed, descended alive into the grave; the earth covered them up, and they were lost to the community. (Korach’s sons were also swallowed up, but because they had repented mentally34 they were not killed; God provided them with a place to live underground and allowed them to emerge 38 years later.35) 34 All the Israelites who were around them fled fromthe sound of their cries, for they said, “Let us flee,lest the earth swallow us up, too!” 35 At the same time as Korach, Dathan, Aviram, and their supporters’ households were being swallowed by the earth, a fire came forth from God and consumed the 250 men who had offered up the incense. By punishing the 250 rebels together with Korach, God demonstrated that they were indeed guilty of his sin of general insurrection and not only of the error of aspiring to the high priesthood.36 17:1 God spoke to Moses, saying:  CHASIDIC INSIGHTS  31 The earth beneath them split open: God did not God’s laws the benefit of the doubt, and patiently punish Korach and his supporters until they had and lovingly encourage them to better them- acted on their beliefs. Even when Korach convinced selves.37 the rest of the people to side with him, God did not 33 And they descend to the depths alive: Being punish the offenders until He had duly warned truly “alive” is possible only by being connected to them not to commit their crime and they nonethe- God through learning His Torah and performing less did so. His commandments. This is why the Torah is called We must learn from God’s example here, and wher- “the Torah of life.”38 Nonetheless, learning Torah ever possible give people who offend us or disobey and performing the commandments for selfish rea-

32. Cf. Deuteronomy 11:6. 33. Rashi on v. 27. 34. Above, on. v. 19. 35. Below, on 26:11. 36. See above, on 16:15. 37. Likutei Sichot, vol. 28, p. 6. 38. Liturgy, daily Amidah.

107 Fourth Reading קרח 2 אֱמֹ֨ ראֶל־אֶלְעָ זָ֜רּבֶן־אַֽ הֲר֣ ֹן ןהַּכֹהֵ֗ וְ יָרֵ ֤ם אֶת־הַּמַחְ ּתֹת֙  ONKELOS  2 אֱמַ ר לְאֶלְעָ זָר בַּ ר אַ הֲ רֹן כַּהֲנָא מִּבֵ֣ין הַּׂשְרֵ הפָ֔ וְאֶת־הָאֵ֖ ׁש זְרֵה־הָ ה֑לְאָ י ּכִ֖ קָדֵֽ ׁשּו: 3 אֵ֡ ת וְיַפְרֵישׁ יָת מַחְתְּ יָתָ א מִבֵּ ין יְקִידַ יָּא וְיָת אֶשּׁ ָ א יַרְחַ ק לְהַלָּ א אֲרֵ י מַחְּתֹות֩ הַֽחַּטָאִ֨ יםהָאֵ֜ ּלֶה ּבְ נַפְ םׁשֹתָ֗ וְעָׂש֨ ּו אֹתָ֜ ם רִ ּקֻעֵ ֤י אִתְ קַדָּשׁ וּ: 3 יָת מַחְתְּ יָת חַ יָּבַ יָּא הָאִלֵּ ין דְּאִתְ חַ יָּבוּ בְּ נַפְשׁ ָ תֵ יהוֹן פַחִים֙ צִּפ֣ ּוי לַּמִ זְּבֵ֔חַ ּכִֽי־הִקְרִ יבֻ ֥םלִפְ נֵֽי־יְהוָֹ֖ה וַּיִקְּדָ ׁ֑שּו וְיִהְ יּ֥ו וְיַעְבְּ דוּן יַתְ הֵ ן טַסִּ ין רַדִּידִ ין חוֹפָאָ ה 4 לְמַדְבְּחָ א אֲרֵ י קָרֵבֻנִּ ין קֳדָ ם יְיָ לְא֖ ֹות לִבְ נֵ ֥י יִׂשְרָאֵֽ ל: וַּיִּקַ֞ ח אֶלְעָזָ ֣ר הַּכֹהֵ֗ ן ֚אֵ ת מַחְּת֣ ֹות וְאִתְ קַדָּשׁ ָ א וְיֶהֶ וְיָן לְאָ ת לִבְ נֵי הַּנְחׁ֔שֶת אֲׁשֶ ֥ר הִקְרִ֖ יבּוהַּׂשְ רֻפִ ֑יםוַֽיְרַ ּקְ עּ֖ום צִּפ֥ ּוי לַּמִ זְּבֵֽחַ : יִשְׂ רָאֵ ל: 4 וּנְסֵ יב אֶלְעָ זָר כַּהֲנָא יָת מַחְתְּ יָתָ א דִ נְחָשׁ ָ א דְּקָרִ יבוּ יוֹקִידַ יָּא 5 זִּכָר֞ ֹוןלִבְ נֵ ֣י יִׂשְרָ אֵ֗ ללְ֠ מַ֠ ןעַ אֲׁשֶ֨ רֹלֽ ב א־יִקְרַ֜ אִ ֣ יׁש זָ֗ר אֲ֠ ׁשֶ֠ ר וְרַדִּ ידֻנִּ ין חוֹפָאָ ה לְמַדְבְּחָ א: 5 דּ וּכְרָ נָא לִבְ נֵי יִשְׂ רָאֵ ל בְּדִ יל דִּ י אֹל֣ מִ ּזֶ �֤רַ ע אַֽ הֲרֹן֙ה֔ ּוא לְהַקְטִ יר֥ קְטֹ֖רֶ תלִפְ נֵ ֣י יְהוָֹ ֑ה וְ ֹלא־ לָ א יִקְרַ ב גְּבַ ר חִלּ וֹנַי דִּ י לָ א מִ זַּרְעָ א דְאַ הֲ רֹן הוּא לְאַסָּקָ א קְ טֹרֶ ת בֻּסְמִ ין יִֽהְיֶ֤ה כְקֹ֨רַ ח֙ וְכַ ֣עֲדָתֹ֔ו ּכַֽאֲׁשֶ֨רּדִ ּבֶ ֧ריְהוָֹ ֛ה ּבְ יַד־מֹׁשֶ֖ה לֽ ֹו: פ קֳדָ ם יְיָ וְלָ א יְהֵ י כְ קֹרַ ח וְכִכְ נִשׁ ְתֵּהּ כְּמָ א דִ י מַלֵּ יל יְיָ בִּידָ א דְ מֹשׁ ֶ ה 6 וַּיִֹּל֜ נּוּכָ ל־עֲדַ ֤תּבְ נֵֽי־יִׂשְרָ אֵ ל֙מִּֽמָ ת ֣חֳרָ֔ עַל־מֹׁשֶ ֥ה וְעַֽל־ לֵהּ : 6 וְאִתְ רַעַ מוּ כָּ ל כְּ נִשׁ ְתָּ א 7 דִבְ נֵי יִשְׂ רָאֵ ל בְּ יוֹמָ א דְבַתְ רוֹהִ י אַֽ הֲר֖ ֹן לֵאמֹ֑ ראַּתֶ ֥ם הֲמִּתֶ֖ ם ֥םאֶת־עַ יְהוָֹֽה: י וַיְהִ֗ ּבְהִּקָהֵ ֤ל עַ ל מֹשׁ ֶ ה וְעַ ל אַ הֲ רֹן לְמֵימָ ר אַתּ וּן הָֽעֵדָ ה֙ עַל־מֹׁשֶ ֣הוְעַֽל־אַֽ הֲרֹ֔ןוַּיִפְ נּו֙ אֶל־אֹ֣הֶ ל דמֹועֵ֔ וְהִ ּנֵ ֥ה גְּרַמְתּ וּן דְּמִ ית עַמָּ א דַ ייָ: 7 וַהֲ וָה בְּאִתְכַּנָּשׁ וּת כְּ נִשׁ ְתָּ א עַ ל מֹשׁ ֶ ה כִּסָ֖ הּו הֶֽעָנָ �֑ן וַּיֵרָ֖ אּכְב֥ ֹוד יְהוָֹֽה: 8 וַּיָבֹ֤ א מׁשֶ ה֙ וְאַֽ הֲרֹ֔ן אֶ ל־ וְעַ ל אַ הֲ רֹן וְאִתְפְּ נִיאוּ לְמַשׁ ְ כַּ ן זִמְ נָא וְהָ א חֲפָהִ י עֲנָנָא וְאִתְ גְּלִ י יְקָרָ א ּפְ נֵ֖י אֹ֥הֶל מֹועֵֽד: ס דַ ייָ: 8 וְעָ ל מֹשׁ ֶ ה וְאַ הֲ רֹן לִ קֳדָ ם מַשׁ ְ כַּ ן זִמְ נָא: 9 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה  רביעי 9 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 10 הֵרֹּ֗מּומִ ּתֹוְך֙ לְמֵימָ ר: 10 אִתְפְּרָשׁ וּ מִ גּ וֹ כְּ נִשׁ ְתָּ א הָדָ א וַאֲשׁ ֵ יצֵ י יַתְ הוֹן כְּשׁ ָ עָ ה וּנְפָלוּ הָֽעֵדָ ֣ה הַ ּזֹ֔ את וַֽאֲכַּלֶ ֥האֹתָ֖ ם ּכְרָ ֑גַעוַּֽיִּפְ ל֖ ּו עַל־ּפְ נֵיהֶֽ ם: עַ ל אַפֵּ יהוֹן: 11 וַאֲמַ ר מֹשׁ ֶ ה 11 וַּיֹ֨אמֶ ר המֹׁשֶ֜ אֶֽל־אַֽ הֲרֹ֗ן קַ ח ֣ אֶת־֠הַּמַחְּתָ֠ ה וְתֶ ן־עָלֶ֨יהָ לְאַ הֲ רֹן סַ ב יָת מַחְתִּיתָ א וְהַ ב עֲלַהּ אֶשּׁ ָ א מֵעִלָּ וֵי מַדְבְּחָ א וְשׁ ַ ו קְ טֹרֶ ת אֵׁ֜ש מֵעַ ֤להַּמִ זְּבֵ֨חַ֙ וְׂשִ ֣ים קְטֹ֔רֶ תוְהֹולֵ ְ֧ך מְ הֵרָ ֛ ה אֶל־הָֽעֵדָ֖ ה בּ וּסְמִ ין וְאוֹבֵ ל בִּפְרִיעַ לִכְ נִשׁ ְתָּ א וְכַפֵּ ר עֲלֵ יהוֹן אֲרֵ י נְפַ ק רֻגְ זָא מִ ן וְכַּפֵ ֣ר עֲלֵיהֶ ֑םּכִֽ י־יָצָ ֥א הַּקֶ ֛צֶף מִּלִפְ נֵ ֥י יְהוָֹ֖ה ֥להֵחֵ הַּנָֽגֶף: קֳדָ ם יְיָ שׁ ָ רֵ י מוֹתָ נָא:  RASHI  2 וְאֶ ת הָאֵשׁ . שׁ ֶבְּתוֹ ְך הַמַּחְתּ וֹ ת: זְרֵ ה הָלְאָ ה. ָ ל אָ רֶ ץ הוּא וּבָ נָיו כּ ֹהֲנִ ים, לְפִיכָ ְך "לֹא יִקְרַ ב אִישׁ זָר אֲשׁ ֶ ר לֹא מֵעַ ל הַמַּחְתּ וֹ ת: ִ ּ כ י ָ ק ֵ ד שׁ ּו . הַמַּחְתּ וֹ ת וַאֲ סוּרִ ין בַּהֲנָאָ ה, מִ ּזֶרַ ע אַ הֲ רֹן וְגוֹ '". וְכֵ ן כָּ ל "לִ י" וְ"לוֹ " וְ "לָהֶ ם" הַסְּ מוּכִ ים שׁ ֶ הֲרֵ י עֲ שָׂ אוּם כְּ לֵי שׁ ָרֵ ת: 3 הַחַ ּטָאִ ים הָאֵ ּלֶה בְּ נַפְשׁ ֹתָ ם. אֵ צֶ ל "דִּ בּ וּר", פִּתְ רוֹ נָם כְּמוֹ "עַ ל". וּמִדְרָשׁ וֹ 23: עַ ל קֹרַ ח. שׁ ֶ נַּעֲ שׂוּ פּ וֹשׁ ְעִ ים בְּ נַפְשׁ וֹתָ ם, שׁ ֶ נֶּחְ לְ קוּ עַ ל הַקָּדוֹשׁ בָּ ְרוּך וּמַ הוּ "בְּ יַד מֹשׁ ֶ ה", וְ לֹא כָתַ ב "אֶ ל מֹשׁ ֶ ה"? רֶ מֶ ז לַחוֹלְקִ ים הוּא: רִ ּ ֻק ֵ ע י . רְדִידִ ין: פַחִ ים. טַסִּ ין מְרֻ דָּדִ ין. טינבי"ש עַ ל הַכְּהֻנָּה, שׁ ֶ ּלוֹקִ ין בְּ צָרַ עַ ת, כְּמוֹ שׁ ֶ ּלָקָ ה מֹשׁ ֶ ה בְּ יָדוֹ , ְבּ לַ עַ ז21: צִ פּ ּו י לַ מִּ זְ בֵּ חַ . לְמִ זְבַּ ח הַ נְּ חֹשׁ ֶ ת: וְיִהְ יוּ לְאוֹ ת. שׁ ֶ נֶּאֱמַ ר: "וַ ּיוֹצִאָהּ וְהִ נֵּה יָדוֹ מְ צֹרַ עַ ת כַּשּׁ ָ לֶג"24. וְעַ ל כֵּ ן לְזִכָּרוֹ ן, שׁ ֶ ּיֹאמְ רוּ: "אֵ ּלוּ הָ יוּ מֵאוֹתָ ן שׁ ֶ נֶּחְ לְ קוּ עַ ל הַכְּהֻנָּה לָקָ ה עֻ ִ ּז ּיָהוּ בְּ צָרַ עַ ת: 11 וְכַפֵּ ר עֲ לֵיהֶ ם. רָ ז זֶה מָסַ ר לוֹ וְנִשְׂרְ פוּ": 4 וַיְרַ קְּ עוּם. אטינבירינ"ט בְּ לַעַ ז22: 5 וְ לֹא מַ לְאַ ְך הַמָּ וֶ ת כְּשׁ ֶעָ לָה לָרָ קִיעַ , שׁ ֶהַקְּ טֹרֶ ת עוֹ צֵ ר הַמַּ ּגֵפָ ה, יִהְ יֶה כְ קֹרַ ח. כְּדֵ י שׁ ֶ ּלֹא יִהְ יֶה כְ קֹרַ ח: כַּאֲשׁ ֶ ר דִּ בֶּ ר ה' בְּ יַד כִּדְ אִיתָא בְּמַסֶּכֶת שׁ ַבָּ ת25: מֹשׁ ֶ ה לוֹ . כְּמוֹ "עָ לָיו" — עַ ל אַ הֲ רֹן דִּ בֵּ ר אֶ ל מֹשׁ ֶ ה, שׁ ֶ ּיִהְ יוּ

21. ּדַּקִ ים. 22. הֵדֵ קּו. 23. תנחומא צו יא. 24. שמות ד, ו. 25. פט, א.  CHASIDIC INSIGHTS  the opposite. It is possible to unite fire and water of boundaries that allows for the truest expression (by heating the water with the fire) only if they are of unity and harmony amongst people.47 separated by a pot. So, too, it is often the imposition

47. Likutei Sichot, vol. 18, p. 204. 108 Numbers 17:2-11 Korach

2 “Even though I agreed not to consider the rebels’ incense a sacrificial rite that would make them liable to the death penalty, their incense was still offered to Me. Therefore,41 say to Eleazar the son of Aaron the priest that he should pick up the censers from the burned area and throw the fire (i.e., coals) in them away, because they have become sanctified by having been used to offer incense to God and are therefore forbidden from now on for profane use. 3 These are the censers of those who sinned knowing that it would cost them their lives. The artisans shall make them into flattened-out plates as an overlay for the Outer Altar, for they brought them before God, and they have therefore become sanctified. They shallserve as a reminder of this rebellion for the Israelites.” 4 So Eleazar the priest took the copper censers which the fire victims had brought, and the artisans hammered them out as an overlay for the Altar, 5 as a reminder for the Israelites, so that no layman, who is not descended from Aaron, shall approach to burn incense before God, so as not to be like Korach and his company, as God spoke through Moses regarding Aaron. 6 The following day, the entire congregation of the Israelites complained against Moses and Aaron saying, “You have killed the people of God. This incense is evidently a lethal potion. It killed Nadav and Avihu, and now the 250 judges.” 7 But while the congregation was assembled against Moses and Aaron, they turned to the Tent of Meeting, and behold, the cloud had covered it, and the glory of God appeared. 8 Moses and Aaron, understanding this as a sign that God wanted to address them, came to the front of the Tent of Meeting.  Fourth Reading 9 God spoke to Moses, saying: 10 “The fact that the people are complaining about the fate that befell Korach and his supporters—and still insinuating that all the people are equally holy, ‘the people of God’42—indicates that they have, in fact, subscribed to his views. You can no longer argue that only Korach is guilty and they have merely been swept along by the spirit of the moment.43 Therefore, I have no choice: remove yourselves from this congregation, and I shall consume them in an instant.” Moses and Aaron fell on their faces, for they were now at a complete loss as to how to pray for the people.44 11 As God has said would happen when the boundaries between the spiritual classes of the people are breached,45 the people began to perish from the plague. But fortunately, Moses remembered that when he was in heaven receiving the To- rah, the Angel of Death had told him that incense wards off the plague. Moses now asked God if this is how he should stop the plague, and God concurred. So Moses said to Aaron, “Take the censer, put fire from the top of the Altar into it, and take it quickly to the congregation and atone for them, for the Angel of Death, the in- strument of Divine wrath has gone forth from God, and the plague has begun.”  CHASIDIC INSIGHTS  5 Do not be like Korach and his party: This verse Korach who called for abolishing the distinctions serves as the source for the law to avoid involve- between different groups of Jews became the para- ment in divisive arguments and contentious dis- digm of division. Abolishing boundaries does not agreements.46 It is indeed ironic that the same always produce unity; in fact, it can produce exactly

41. Likutei Sichot, vol. 33, pp. 105-111. 42. Cf. above, 16:3. 43. See above, 16:22. 44. Likutei Sichot, vol. 28, pp. 1-6. 45. Above, 1:53. 46. Sanhedrin 110a

108 Fifth Reading קרח 12 ח וַּיִּקַ֨ אַֽ הֲרֹ֜ן ּכַֽאֲׁשֶ ֣ר |ּדִּבֶ ֣ר מֹׁשֶ֗ ה וַּיָ֨רָ ץ֙אֶל־ּת֣ ֹוְך הַּקָ הָ֔ ל  ONKELOS  12 וּנְסֵ יב אַ הֲ רֹן כְּמָ א דִ י מַלֵּ יל וְהִּנֵ֛ה הֵחֵ ֥ל הַּנֶ֖גֶףּבָעָ ֑םוַּיִּתֵ ן֙אֶֽת־הַּקְטֹ֔רֶ ת וַיְכַּפֵ֖ר עַ ל־ מֹשׁ ֶ ה וּרְהַ ט לְ גוֹ קְהָלָ א וְהָ א שׁ ָ רֵ י מוֹתָ נָא בְּעַמָּ א וִיהַ ב יָת קְ טֹרֶ ת הָעָֽם: 13 וַּיַֽעֲמֹ֥ דּבֵין־הַּמֵתִ֖ יםּובֵ ֣יןהַֽחַּיִ ֑ים וַּתֵֽעָצַ֖ר הַּמַ ּגֵפָֽ ה: בּ וּסְמַ יָּא וְכַפַּ ר עַ ל עַמָּ א: 13 וְקָ ם בֵּ ין מִיתַ יָּא וּבֵ ין חַ יַּיָּא וְאִתְכְּלִ י 14 וַּיִֽהְיּ֗ו הַּמֵתִ ים֙ ּבַּמַ הּגֵפָ֔ אַרְ ּבָעָ ֥ה עָׂשָ ֛ראֶ֖לֶף ֣עּוׁשְבַ מֵא֑ ֹות מוֹתָ נָא: 14 וַהֲ ווֹ דְּמִ יתוּ בְּ מוֹתָ נָא מִּלְבַ ֥ד הַּמֵתִ֖ ים עַל־ּדְ בַר־קֽ ֹרַ ח: 15 וַּיָ בׁ֤שָ אַֽ הֲרֹן֙אֶ ל־מֹׁשֶ֔ ה אַרְבְּעַ ת עֲשַׂ ר אַלְפִ ין וּשׁ ְ בַ ע מְאָ ה בַּ ר מִדְּמִ יתוּ עַ ל פְּלֻגְתָּ א דְ קֹרַ ח: אֶל־ּפֶ֖תַח אֹ֣הֶל מֹועֵ֑ד וְהַּמַ ּגֵפָ֖ה נֶֽעֱצָֽרָ ה: פ 15 וְתָ ב אַ הֲ רֹן לְ וַת מֹשׁ ֶ ה לִתְ רַ ע מַשׁ ְ כַּ ן זִמְ נָא וּמוֹתָ נָא אִתְכְּלִ י:  חמישי 16 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 17 ּדַ ּבֵ ֣ר | אֶ ל־ 16 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 17 מַלֵּ ל עִ ם בְּ נֵי יִשְׂ רָאֵ ל וְסַ ב ּבְנֵ ֣י יִׂשְרָ אֵ֗ לוְקַ ֣ח מֵֽאִּתָ֡םמַּטֶ ֣ה מַּטֶ ה֩ לְבֵ֨ית אָ֜ב ֤תמֵאֵ ּכָ ל־ מִ נְּ הוֹן חֻטְ רָ א חֻטְ רָ א לְ בֵ ית אַבָּ א מִ ן כָּ ל רַבְרְבָ נֵיהוֹן לְ בֵ ית אֲבָהַתְ הוֹן נְׂשִֽיאֵהֶם֙ לְבֵ ֣ית אֲבֹתָ֔ ם ׁשְ נֵ ֥ים עָׂשָ֖ ר מַּט֑ ֹות אִ ֣ יׁש אֶת־ׁשְמ֔ ֹו תְּ רֵ י עֲשַׂ ר חֻטְרִ ין גְּבַ ר יָת שׁ ְ מֵהּ ב ּתִכְּתֹ֖ עַל־מַּטֵֽ הּו: 18 וְאֵ ת֙ ׁשֵ ֣םאַֽ הֲרֹ֔ןּתִכְּתֹ֖ ב עַל־מַּטֵ ֣ה לֵוִ ֑י תִּכְתּ וֹב עַ ל חֻטְ רֵהּ : 18 וְיָת שׁ ְ מָ א דְאַ הֲ רֹן תִּכְתּ וֹב עַ ל חֻטְ רָ א דְלֵוִי אֲרֵ י ִ֚י ּכמַּטֶ ֣האֶחָ֔ דלְר֖ ֹאׁש ּבֵ ֥ית אֲבֹותָֽ ם: 19 וְהִ ּנַחְּתָ֖ ם ּבְאֹ֣הֶ ל חֻטְ רָ א חַ ד לְ רֵישׁ בֵּ ית אֲבָהַתְ הוֹן: 19 וְתַצְ נְעִ נּוּן בְּמַשׁ ְ כַּ ן זִמְ נָא קֳדָ ם מֹועֵ֑ד לִפְ נֵי֙ הָֽעֵד֔ ּותאֲׁשֶ ֛ר אִ ּוָעֵ ֥ד לָכֶ֖ם ׁשָּֽמָ ה: 20 וְהָ יָ֗ה סַהֲדוּתָ א דִּ י אֲ זַמֵּ ן מֵימְרִ י לְ כוֹן תַּמָּ ן: 20 וִיהֵ י גַּבְרָ א דְּאֶתְרְעֵ י בֵהּ חֻטְ רֵהּ הָאִ֛יׁש אֲׁשֶ ֥ר אֶבְחַר־ּב֖ ֹו מַּטֵ ֣הּו יִפְרָ ח ֑ וַֽהֲׁשִ ּכֹתִ ֣ י מֵֽעָלַ֗ י אֶ ת־ יִנְעֵ י וַאֲנִיחַ מִ ן קֳדָמַ י יָת תֻּרְ עֲמַ ת בְּ נֵי ּתְ לֻּנֹות֙ ּבְ נֵ ֣ייִׂשְרָ לאֵ֔ ֛ראֲׁשֶ ֥םהֵ מַּלִינִ֖ם עֲלֵיכֶֽם: 21 וַיְדַ ּבֵ֨ ר יִשְׂ רָאֵ ל דִּ י אִ נּוּן מִתְ רַעֲמִ ין עֲלֵ יכוֹן: 21 וּמַלֵּ יל מֹשׁ ֶ ה עִ ם בְּ נֵי יִשְׂ רָאֵ ל מֹׁשֶ֜ ה אֶל־ּבְ נֵ ֣י יִׂשְרָ אֵ֗ לוַּיִּתְ נּ֣ו אֵלָ ֣יו | םּכָֽל־נְׂשִֽיאֵיהֶ֡ מַּטֶ ה֩ וִיהָ בוּ לֵהּ כָּ ל רַבְרְבָ נֵיהוֹן חֻטְ רָ א לְ רַבָּ א חַ ד חֻטְ רָ א לְ רַבָּ א חַ ד לְ בֵ ית לְ נָׂשִ֨ יא אֶחָ֜ ד המַּטֶ֨ לְ נָׂשִ ֤יא אֶחָ ד֙ לְבֵ ֣ית ם אֲבֹתָ֔ ׁשְ נֵ ֥ים עָׂשָ֖ ר אֲבָהַתְ הוֹן תְּ רֵ י עֲשַׂ ר חֻטְרִ ין וְחֻטְ רָ א דְאַ הֲ רֹן בְּ גוֹ חֻטְ רֵ יהוֹן: 22 וְאַצְ נַע מַּטֹ֑ות ּומַּטֵ ֥האַֽ הֲר֖ ֹןּבְת֥ ֹוְך מַּטֹותָֽ ם: 22 וַּיַּנַ ֥ח מֹׁשֶ ֛ה אֶ ת־ מֹשׁ ֶ ה יָת חֻטְ רַ יָּא קֳדָ ם יְיָ בְּמַשׁ ְ כְּ נָא הַּמַּטֹ֖ת לִפְ נֵ ֣י יְהוָֹ ֑ה ּבְאֹ֖הֶ ל הָֽעֵדֻֽת: 23 וַיְהִ ֣י מִּֽמָֽחֳרָ֗ ת וַּיָבֹ֤ א דְּסַהֲדוּתָ א: 23 וַהֲ וָה בְ יוֹמָ א דְבַתְ רוֹהִ י וְעָ ל מֹשׁ ֶ ה לְמַשׁ ְ כְּ נָא מׁשֶ ה֙ ל אֶל־אֹ֣הֶ הָֽעֵד֔ ּותוְהִ ּנֵ ֛ה ֥ חּפָרַ מַּטֵה־אַֽ הֲר֖ ֹן לְבֵ ֣ית לֵוִ ֑י דְסַהֲדוּתָ א וְהָ א נְעָ א חֻטְ רָ א דְאַ הֲ רֹן לְ בֵ ית לֵוִי וְאַפֵּ ק לַבְלְבִ ין וַאֲ נֵיץ נֵץ וַּיֹ֤צֵֽאפֶ֨רַ ח֙וַּיָ ֣צֵֽץ יץצִ֔ וַּיִגְמֹ֖ל ׁשְקֵדִֽ ים: וְכָפֵת שׁ ִ גְדִ ין:  RASHI  13 וַ יַּעֲ מֹד בֵּ ין הַמֵּתִ ים וְגוֹ '. אָחַ ז אֶ ת הַמַּ לְאָ ְך וְהֶעֱמִ ידוֹ וּלְוִ ּיָה לְבָ ד, מִכָּ ל מָקוֹ ם שׁ ֵבֶ ט אֶחָ ד הוּא: 20 וַהֲשִׁכֹּתִי. עַ ל כָּרְ חוֹ . אָמַ ר לוֹ הַמַּ לְאָ ְך: "הַ נַּח לִ י לַעֲ שׂוֹ ת שׁ ְ לִ יחוּתִ י", כְּמוֹ : "וַ ּיָשׁ ֹכּ וּ הַמָּ יִם"26, "וַחֲמַ ת הַמֶּ ְלֶך שׁ ָ כָכָ ה"27 : אָמַ ר לוֹ : "מֹשׁ ֶ ה צִ וַּנִ י לְעַכֵּ ב עַ ל יָדֶ ָך", אָמַ ר לוֹ : "אֲנִ י 21 בְּתוֹ ְך מַ ּטוֹתָ ם. הִ נִּיחוֹ בָּאֶמְ צַ ע, שׁ ֶ ּלֹא יֹאמְ רוּ: "מִפְּ נֵי שׁ ְ לוּחוֹ שׁ ֶ ל מָקוֹ ם, וְאַתָּ ה שׁ ְ לוּחוֹ שׁ ֶ ל מֹשׁ ֶ ה". אָמַ ר לוֹ : שׁ ֶהִ נִּיחוֹ בְּ צַ ד שׁ ְ כִ ינָה, פּ ָרַ ח": 23 וַ יֹּצֵא פֶרַ ח. כְּמַשׁ ְמָעוֹ : "אֵ ין מֹשׁ ֶ ה אוֹמֵ ר כְּ לוּם מִ ּלִבּוֹ , אֶ ּלָא מִפִּ י הַ ּגְבוּרָ ה, אִ ם צִ יץ. הוּא חֲנָטַ ת הַפְּרִ י כְּשׁ ֶהַפּ ֶרַ ח נוֹפֵ ל: וַ יִּגְ מֹל שׁ ְ קֵדִ ים. אֵ ין אַתָּ ה מַ אֲמִ ין, הֲרֵ י הַקָּדוֹשׁ בָּ ְרוּך הוּא וּמֹשׁ ֶ ה אֶ ל פּ ֶתַ ח כְּשׁ ֶהֻכַּ ר הַפּ ֶרִ י, הֻכַּ ר שׁ ֶהֵ ן שׁ ְ קֵדִ ים, לְשׁ וֹ ן "וַ ּיִגְדַּ ל הַ ּיֶלֶד אֹהֶ ל מוֹעֵ ד, בּ ֹא עִמִּ י וּשׁ ְאַ ל". וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר: "וַ ּיָשׁ ָ ב אַ הֲ רֹן וַ ִ ּי ּ ָ גמַ ל "28, וְ לָשׁ וֹ ן זֶה מָ צוּי בִּפְרִ י הָאִ ילָן, כְּמוֹ : "וּבֹסֶ ר ּגֹמֵ ל אֶ ל מֹשׁ ֶ ה". דָּ בָ ר אַ חֵ ר: לָמָּ ה בַקְּ טֹרֶ ת? לְפִ י, שׁ ֶהָ יוּ יִשְׂרָ אֵ ל יִהְ יֶה נִ ָּ צה"29. וְ לָמָּ ה שׁ ְ קֵדִ ים? הוּא הַפְּרִ י הַמְמַהֵ ר לְהַפְרִ יחַ מְ לִיזִ ין וּמְרַ נְּנִ ים אַחַ ר הַקְּ טֹרֶ ת לוֹמַ ר: "סַ ם הַמָּ וֶ ת הוּא, עַ ל מִכָּ ל הַפּ ֵרוֹ ת, אַ ף הַמְ עוֹרֵ ר עַ ל הַכְּהֻנָּה פּ ֻרְ עָ נוּתוֹ מְמַהֶרֶ ת יָדוֹ מֵ תוּ נָדָ ב וַאֲבִ יהוּא, עַ ל יָדוֹ נִשְׂרְ פוּ חֲמִשּׁ ִ ים וּמָאתַ יִם לָבֹא, כְּמוֹ שׁ ֶמָּצִ ינוּ בְּעֻ ִ ּז ּיָהוּ: "וְהַ ּצָרַ עַ ת זָרְ חָ ה בְמִ צְחוֹ "30. אִישׁ ". אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך הוּא: "תִּרְ אוּ שׁ ֶעוֹ צֵ ר מַ ּגֵפָ ה וְתַרְ ּגוּמוֹ : "וְכָפֵ ת שׁ ִ גְדִ ין", כְּמִ ין אֶשׁ ְכּוֹ ל שׁ ְ קֵדִ ים יַחַ ד הוּא, וְהַחֵטְ א הוּא הַמֵּמִ ית": 18 כִּ י מַ ֶּ טה אֶחָ ד. אַ ף עַ ל כְּ פוּתִ ים זֶה עַ ל זֶה: פִּ י שׁ ֶחִ ּלַקְתִּ ים לִשׁ ְתֵּ י מִשׁ ְפּ ָחוֹ ת — מִשׁ ְפּ ַחַ ת כְּהֻנָּה לְבָ ד

26. בראשית ח, א. 27. אסתר ז, י. 28. בראשית כא, ח. 29. ישעיה יח, ה. 30. דבה"ב כו, יט.

109 Numbers 17:12-23 Korach

12 Aaron took the censer, just as Moses had said, and he ran into the midst of the community, and indeed, the plague had begun among the people. He placed the incense on it and atoned for the people. 13 He stood between the dead and the living, and the plague ceased. 14 The number of dead in the plague was 14,700; this was besides those who died because of the matter of Korach. 15 But the Angel of Death protested that Aaron was preventing him from carrying out God’s command. Aaron replied that he was acting on Moses’ orders, and Mo- ses only does what God tells him to. Aaron returned to Moses at the entrance of the Tent of Meeting together with the Angel of Death, and there they asked God who was right. God said that Aaron was right, and thus the plague was stopped. God thus demonstrated to the people that just as the incense can kill, it can also save from death, and that it is only sin that brings punishment.  Fifth Reading 16 By having the earth swallow some of the rebels, God proved con- clusively that He selected Moses to be His emissary; by burning the rebels who offered the incense, God proved that He wanted Aaron to be the high priest. But beyond this, God also wanted to demonstrate that Aaron deserved this distinction on his own merits—not because of Moses’ merits, and despite his role in the incident of the Golden Calf. Therefore,48 God spoke to Moses, saying: 17 “Speak to the Israelites and take from them a staff for each paternal house— that is, one from each of their tribal princes according to their fathers’ houses, a total of 12 staffs—and inscribe each man’s name on his staff. 18 In addition,49 take Aaron’s staff andinscribe Aaron’s name on the staff of Levi, for even though the tribe of Levi is divided into priests and Levites, there is nonetheless only one staff for the head of their fathers’ house. 19 You shall place these 13 staffs in the Tent of Meeting before the Ark of the Testimony where I commune with you. 20 The staff of the man whom I will choose will blossom, and I will thus calm the Israelites’ complaints that they complain against you, ridding Myself of them.” 21 Moses spoke to the Israelites, and each of their princes gave him a staff, one for each prince according to their fathers’ houses, a total of 12 staffs, andtogether with them, Moses put Aaron’s staff amidst their staffs in the middle, so they could not say that it blossomed because it was closer to the ark. 22 Moses placed the staffs before God in the Tent of Meeting, which housed the Ark of the Testimony. 23 On the following day, Moses came to the Tent of the Testimony, and behold, Aaron’s staff for the house of Levi had blossomed.Specifically, it gave forth blos- soms, these flowers dropped off, and the staff sprouted buds, and then produced ripe almonds. This signified that just as almonds ripen quickly, so will someone who opposes the selection of the priesthood be punished quickly.  CHASIDIC INSIGHTS  23 Ripe almonds: Almonds are the quickest fruit to tion.50 Among the connections between that alacrity blossom, ripen, and be ready for human consump- and the priesthood:

48. Likutei Sichot, vol. 23, p. 119. 49. Likutei Sichot, vol. 23, p. 131, note 69. 50. Bemidbar Rabbah, Korach, end.

109 Sixth Reading קרח 24 וַּיֹצֵ֨א ֤המֹׁשֶ אֶת־ּכָל־הַּמַ ּטֹת֙מִּלִפְ נֵ ֣י יְהוָֹ ֔ה אֶֽל־ּכָל־ּבְ נֵ֖י  ONKELOS  24 וְאַפֵּ ק מֹשׁ ֶ ה יָת כָּ ל חֻטְ רַ יָּא יִׂשְרָאֵ ֑לוַּיִרְ א֥ ּו וַּיִקְחּ֖ואִ ֥יׁש מַּטֵֽ הּו: פ מִ ן קֳדָ ם יְיָ לְ וַת כָּ ל בְּ נֵי יִשְׂ רָאֵ ל וְאִשׁ ְתְּ מוֹדָ עוּ וּנְסִ יבוּ גְּבַ ר חֻטְ רֵהּ :  שישי 25 רוַּיֹ֨אמֶ יְהוָֹ ֜ה אֶ הל־מֹׁשֶ֗ בהָׁשֵ֞ אֶת־מַּטֵ ֤ה אַֽ הֲרֹן֙ 25 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה אֲתֵ ב יָת לִפְנֵ֣י הָֽעֵד֔ ּות לְמִׁשְמֶ ת֥רֶ לְא֖ ֹות לִבְ נֵי־מֶ י֑רִ ּותְ כַ ֧לּתְלֽ ּוּנֹתָ ֛ם חֻטְ רָ א דְאַ הֲ רֹן לִ קֳדָ ם סַהֲדוּתָ א לְמַטְּ רָ א לְאָ ת לְעַמָּ א סַרְבָ נָא וִיסוּפַ ן מֵֽעָלַ֖י אוְֹל֥ יָמֻֽתּו: 26 וַּיַ֖עַ ׂשמֹׁשֶ ֑ה רּכַֽאֲׁשֶ֨ צִ ּוָ ֧ה יְהוָֹ ֛ה אֹת֖ ֹו תֻּרְ עֲמַתְ הוֹן מִ ן קֳדָמַ י וְלָ א יְמוּתוּן: 26 וַעֲבַ ד מֹשׁ ֶ ה כְּמָ א דִ י פַקֵּ יד ּכֵ֥ן עָׂשָֽ ה: פ יְיָ יָתֵהּ כֵּ ן עֲבָ ד: 27 וַאֲמָ רוּ בְּ נֵי 27 וַּיֹֽאמְ רּו֙ ּבְ נֵ ֣י יִׂשְרָ אֵ֔ לאֶ ל־מֹׁשֶ֖ה לֵאמֹ֑ ר הֵ ֥ןּגָוַ ֛עְ נּו אָבַ֖דְ נּו יִשְׂ רָאֵ ל לְ מֹשׁ ֶ ה לְמֵימָ ר הָ א מִ נָּנָא קְטָלַ ת חַרְבָּ א הָ א מִ נָּנָא בְּלָעַ ת ּכֻּלָ ֥נּו אָבָֽדְ נּו: 28 ּכֹ֣ ל הַּקָרֵ ֧ב | הַּקָרֵ ֛ב אֶל־מִׁשְּכַ ֥ן יְהוָֹ֖ה יָמ֑ ּות אַרְעָ א וְהָ א מִ נָּנָא דְּמִ יתוּ בְ מוֹתָ נָא: 28 כּ ֹל דְּקָרֵ ב מִקְרַ ב לְמַשׁ ְ כְּ נָא דַ ייָ הַאִ ֥ם ּתַ֖מְנּו לִגְוֹֽעַ : ס מָאִ ית הָ א אֲ נַחְ נָא סַ יְפִ ין לִמְמָ ת: 18:1 18:1 וַאֲמַ ר יְיָ לְאַ הֲ רֹן אַתְּ וּבְ נָיךְ וַּיֹ֤אמֶ ר יְהוָֹה֙ אֶֽל־אַֽ הֲרֹ֔ןאַּתָ֗ ה ּובָנֶ ֤יָך ּובֵית־אָבִ֨יָך֙ וּבֵ ית אֲבוּךְ עִמָּךְ תְּ סַלְּ חוּן עַ ל חוֹבֵ י אִּתְָ֔ךּתִׂשְא֖ ּו אֶ ת־עֲוֹ֣ן הַּמִקְּדָ ׁ֑שוְאַּתָ הּ֙ובָ נֶיָ֣ך אִּתָ֔ ְךּתִׂשְא֖ ּו מַקְדְּשׁ ָ א וְאַתְּ וּבְ נָיךְ עִמָּךְ תְּ סַלְּ חוּן עַ ל חוֹבֵ י כְהֻנַּתְ כוֹן: 2 וְאַ ף יָת אֲחָיךְ אֶ ת־עֲוֹ֥ןּכְ הֻּנַתְ כֶֽם: 2 וְגַ ֣ם אֶת־אַחֶ֩ יָך֩מַּטֵ֨ ה לֵוִ֜יׁשֵ ֤בֶ ט אָבִ֨יָך֙ שׁ ִ בְטָ א דְלֵוִי שׁ ִ בְטָ א דַאֲבוּךְ קָרֵ ב לְ וָתָךְ וְיִתּ וֹסְ פוּן עֲלָךְ וִישׁ ַמְּשׁ ֻ נָּךְ הַקְרֵ֣ב אִּתָ֔ ְךוְיִּלָוּ֥ו עָלֶ֖יָך וִֽיׁשָֽרֲת֑ ּוָךוְאַּתָ ה֙ ּובָנֶ ֣יָך אִּתָ֔ ְך לִפְ נֵ֖י וְאַתְּ וּבְ נָיךְ עִמָּךְ קֳדָ ם מַשׁ ְ כְּ נָא אֹ֥הֶל הָֽעֵדֻֽת: דְסַהֲדוּתָ א:  RASHI  25 לְמִשׁ ְמֶרֶ ת לְאוֹ ת. לְזִכָּרוֹ ן שׁ ֶבָּחַרְ תִּ י בְּאַ הֲ רֹן הַכּ ֹהֵ ן, תַּקָּ נַת יִשְׂרָ אֵ ל שׁ ֶ ּלֹא יִכָּנְסוּ לַמִּקְדָּשׁ : אַתָּ ה וּבָ ָנֶיך וּבֵ ית וְ לֹא ּיִלוֹ נוּ עוֹ ד עַ ל הַכְּהֻנָּה: וּתְ כַ ל תְּ לוּנֹּתָ ם. כְּ מ וֹ אָ בִ י ָך . הֵ ם בְּ נֵי קְהָ ת אֲבִ י עַמְרָ ם: תִּ שְׂ אוּ אֶ ת עֲ וֹ ן הַמִּ קְ דָּשׁ . "וּתְ כַ ּלֶה תְּ לֻנֹּתָ ם", לְשׁ וֹ ן שׁ ֵ ם מִ פְעָ ל יָחִ יד לִנְקֵבָ ה, כְּמוֹ עֲ לֵיכֶ ם אֲנִ י מַטִּ יל עֹנֶשׁ הַ ּזָרִ ים שׁ ֶ ּיֶחְטְ אוּ בְּעִסְקֵ י הַדְּ בָרִ ים "תְּ לֻנָּתָ ם" מורמורדי"ץ בְּ לַעַ ז31. וְ יֵשׁ חִ ּלוּק בֵּ ין "תְּ לֻנּוֹתָ ם" הַמְּ ֻקדָּשׁ ִ ים הַמְּ סוּרִ ים לָכֶ ם, הוּא הָ אֹהֶ ל וְהָאָרוֹ ן וְהַשּׁ ֻלְחָ ן לִ"תְ לֻנָּתָ ם": "תְּ לֻנָּתָ ם" — תְּ לוּנָה אַחַ ת, "תְּ לֻנּוֹתָ ם" — שׁ ֵ ם וּכְ לֵי הַקּ ֹדֶשׁ , אַתֶּ ם תֵּשׁ ְ בוּ וְתַ זְהִ ירוּ עַ ל כָּ ל זָר הַבָּ א לִ ּגַע: דָּ בָ ר בִּ לְשׁ וֹ ן יָחִ יד, וַאֲפִ ּלוּ הֵ ם תְּ לֻנּוֹ ת הַרְ בֵּ ה: 28 כּ ֹ ל וְאַתָּ ה וּבָ ָנֶיך. הַכּ ֹהֲנִ ים: תִּ שְׂ אוּ אֶ ת עֲוֹ ן כְּ הֻנַּתְ כֶ ם. שׁ ֶ ֵ א י ָ נ ּ ה הַקָּרֵ ב הַקָּרֵ ב וְגוֹ '. אֵ ין אָ נוּ יְכוֹלִ ין לִהְיוֹ ת זְהִירִ ין בְּ כָ ְך, מְ סוּרָ ה לַלְוִ ּיִם וְתַ זְהִ ירוּ הַלְוִ ּיִם הַשּׁ וֹגְגִ ים, שׁ ֶ ּלֹא ּיִגְעוּ כּ ֻּלָנוּ רַשּׁ ָאִ ין לְהִכָּ נֵס לַחֲצַ ר אֹהֶ ל מוֹעֵ ד, וְאֶחָ ד שׁ ֶ ּיַקְרִ יב אֲ לֵיכֶ ם בַּעֲבוֹדַתְ כֶ ם: 2 וְ גַם אֶ ת אַ חֶ ָיך. בְּ נֵי גֵרְשׁ וֹ ן וּבְ נֵי עַצְמוֹ יוֹתֵ ר מֵ חֲבֵרָ יו וְ יִכָּ נֵס לְתוֹ ְך אֹהֶ ל מוֹעֵ ד יָמוּת: וּמְרָרִ י: ּוְיִלָווּ. וְ יִתְ חַבְּ רוּ אֲ לֵיכֶ ם לְהַ זְהִ יר ּגַם אֶ ת הַ ּזָרִ ים הַאִ ם תַּמְ נוּ לִגְוֹעַ . שׁ ֶמָּ א הֻפְקַרְ נוּ לְמִיתָ ה: 1 וַ יֹּאמֶ ר ה' מִ ּלִקָּרֵ ב אֲ לֵיהֶ ם: וִישׁ ָרְ ָתוּך. בִּשׁ ְמִירַ ת הַשּׁ ְ עָרִ ים, וּלְמַ נּוֹ ת אֶ ל אַ הֲרֹן. לְ מֹשׁ ֶ ה אָמַ ר שׁ ֶ ּיֹאמַ ר לְאַ הֲ רֹן, לְהַ זְהִירוֹ עַ ל מֵהֶ ם ּגִזְבָּרִ ין וַאֲמַרְ כְּלִ ין:

31. קֹול ּתְלֻּנֹות.  CHASIDIC INSIGHTS  2 Enlist also your brethren, the tribe of Levi… and priests that although they will receive no portion of they shall join you and minister to you: The name the land, “God is their portion and inheritance.”60 Levi means “accompany,” in the sense of sharing a Thus, the regular Levites (those that are not priests) close relationship,58 implying that the Levites’ sta- are left out of both the physical inheritance of the tus gives them a direct connection with God. In fact, land and the spiritual inheritance given specifically however, the role of the Levites in the Temple was to the priests. not to serve or approach God directly, but only to It is precisely this subservience and “homelessness” assist the priests in their Godly service. that propels the tribe of Levi to such great spiritual Furthermore, as we will see,59 all the Jewish people heights. Their secondary role keeps them humble are granted a portion on the Land of Israel except and unimpressed with their own station on life, and the tribe of Levi. On the other hand, God tells the this humility brings them so close to God.61

58. See Genesis 29:34. 59. Below, chapter 26. 60. Numbers 18:20. 61. Likutei Sichot, vol. 28, p. 122

110 Numbers 17:24-18:2 Korach

24 Moses took out all the staffs from before God and showed them to the Israel- ites, together with the flowers that fell off Aaron’s staff before it sprouted almonds. They saw, and each man took his staff.By showing them the fallen flowers as well as the sprouted staff, Moses showed them that God had miraculously made the staff flower and produce fruit, but did so following a plant’snatural progression of growth. This indicated that God had chosen Aaron for the priesthood of His own volition, but that the priesthood thereby had become Aaron’s own nature, and he was therefore suited for the priesthood by virtue of his own, intrinsic merits.51  Sixth Reading 25 To further indicate that Aaron’s priesthood was intrinsic,52 God said to Moses, “Put Aaron’s staff back in front of the Ark of the Testimony as a remembrance and a sign for rebellious ones that I have chosen Aaron’s descendants to be priests, and that this decision will never be revoked. This will put an end to their complaints against Me. I will then not have to punish them and they will not have to die.” 26 Moses did so. He did just as God had commanded him. 27 The lay Israelites finally accepted the distinction between themselves and the priests, but they still spoke to Moses, saying, “Behold, because of this distinction we are in constant danger of dying, we will perish, we are all lost! 28 We are freely allowed into the courtyard of the Tabernacle, but whoever comes too close and even mistakenly enters the Tabernacle of God will die! Have we been consigned to being constantly afraid that we might perish in this way?” 18:1 God therefore reiterated His commands to the tribe of Levi to guard the Sanc- tuary precincts from encroachment by the laity, this time making the Levites ac- countable if they fail to prevent it. God said to Moses to tell Aaron, “You, your sons—that is, the priests—and your paternal house—that is, the Levite clan of Ke- hat—shall bear the iniquity associated with the Sanctuary. You will be punished if any layperson inadvertently touches what is entrusted to you—the furnishings of the Tabernacle and their utensils53—so keep watch that they stay away from them. In addition, you and your sons with you shall bear the iniquity associated with your priesthood, that is, you will be punished if any Levite tries to do anything only a priest may do, so make sure they do not try to. 2 Enlist also your other brethren from the tribe of Levi, your fathers’ tribe—i.e., the clans of Gershon and Merari—and they shall join you in guarding the Sanctu- ary precincts from encroachment by the laity by preventing laypeople from touching what is entrusted to their clans, and they shall also minister to you by serving as entrance guards, treasurers, and supervisors. But again, only you and your sons with you may serve as priests before the Tent of Testimony.  CHASIDIC INSIGHTS  • One of the main functions of the priest is to bless These two attributes combine to provide a lesson to the people.54 But his blessings are not only ful- us all. Our approach to our Divine mission in life filled; they are granted speedily and without dif- cannot be attempted halfheartedly or resignedly. ficulty.55 We must respond to every opportunity with energy • The priests by nature fulfill their duties in the and alacrity. When we do so, we are assured that Temple with alacrity and liveliness.56 God’s blessings and the success of our efforts will not delay in coming.57

51. Likutei Sichot, vol. 23, pp. 113-122. 52. Likutei Sichot, vol. 23, pp. 113-122. 53. Above, 4:4-15. 54. See above, 6:22-27. 55. Likutei Torah, Korach end. 56. Shabbat 20a. 57. Likutei Sichot, vol. 4, pp. 1318-1320.

110 Sixth Reading קרח 3 וְׁשָֽמְ רּו֙ מִֽׁשְמַרְ ּתְָך֔ ּומִׁשְמֶ֖רֶ ת ּכָל־הָאֹ֑הֶ לאַ ְך֩ אֶל־ּכְ לֵ֨ י  ONKELOS  3 וְיִטְּ רוּן מַטַּרְתָּךְ וּמַטְּ רַ ת כָּ ל הַּקֹ֤דֶׁש וְאֶל־הַּמִ זְּבֵ֨חַ֙ ֹל֣ איִקְרָ֔ בּו וְֹלֽ א־יָמֻ ֥תּו גַם־הֵ֖ם ּגַם־ מַשׁ ְ כְּ נָא בְּרַ ם לְמָ נֵי קֻדְשׁ ָ א וּלְמַדְבְּחָ א אַּתֶֽ ם: 4 וְנִלְ וּ֣ו עָלֶ֔ יָך וְׁשָֽמְר֗ ּו אֶת־מִׁשְמֶ֨רֶ ת֙ אֹ֣הֶ ל מֹועֵ֔ ד לָ א יִקְרְ בוּן וְלָ א יְמוּתוּן אַ ף אִ נּוּן אַ ף אַתּ וּן: 4 וְיִתּ וֹסְ פוּן עֲלָךְ וְיִטְּ רוּן ל לְכֹ֖ עֲבֹדַ ת ֣ הָאֹ֑הֶ ל וְזָ֖ר ֹלֽ א־יִקְרַ ֥ב אֲלֵיכֶֽם: 5 ּוׁשְמַרְ ּתֶ֗ ם יָת מַטְּ רַ ת מַשׁ ְ כַּ ן זִמְ נָא לְ כֹל פֻּלְחַ ן ֚אֵ ת מִׁשְמֶ ת֣רֶ הַּקֹ֔דֶ ׁש תוְאֵ֖ מִׁשְמֶ ֣רֶ ת הַּמִ זְּבֵ ֑חַ וְֹלא־יִֽהְ יֶ֥ה מַשׁ ְ כְּ נָא וְחִלּ וֹנַי לָ א יִקְרַ ב לְ וַתְ כוֹן: 5 וְיִטְּ רוּן יָת מַטְּ רַ ת קֻדְשׁ ָ א וְיָת עֹ֛וד ף קֶ֖צֶ עַל־ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 6 וַֽאֲנִ֗י הִ ּנֵ ֤ה לָקַ֨חְּתִ י֙ אֶ ת־ מַטְּ רַ ת מַדְבְּחָ א וְלָ א יְהֵ י עוֹד רֻגְ זָא אֲחֵיכֶ ֣ם הַֽלְוִּיִ֔ם מִּת֖ ֹוְךּבְ נֵ ֣ייִׂשְרָאֵ ֑ל םלָכֶ֞ מַּתָ נָ ֤ה נְתֻנִים֙ עַ ל בְּ נֵי יִשְׂ רָאֵ ל: 6 וַאֲנָא הָ א קָרֵבִ ית יָת אֲחֵ יכוֹן לֵ וָאֵ י מִ גּ וֹ בְּ נֵי יִשְׂ רָאֵ ל לַֽיהוָֹ ֔ה ד לַֽעֲבֹ֕ אֶ ת ת־עֲבֹדַ֖ אֹ֥הֶ ל מֹועֵֽד: 7 וְאַּתָ ֣ה ּובָנֶ ֣יָך לְ כוֹן מַתְּ נָא יְהִ יבִ ין קֳדָ ם יְיָ לְמִפְלַ ח אִּ֠תְָך֠ ּתִׁשְמְר֨ ּו אֶת־ּכְ הֻּנַתְ םכֶ֜ לְכָל־ּדְ בַ ֧ר הַּמִ זְּבֵ ֛חַ ּולְמִּבֵ ֥ית יָת פֻּלְחַ ן מַשׁ ְ כַּ ן זִמְ נָא: 7 וְ אַ תְּ וּ בְ נָ יךְ עִמָּךְ תִּטְּ רוּן יָת כְּהֻנַּתְ כוֹן לְכָ ל פִּתְ גַּם לַּפָרֹ֖כֶ תוַֽעֲבַדְ ּתֶ ֑ם עֲבֹדַ ֣ תמַּתָ נָ֗האֶּתֵ ן֙ אֶת־ּכְ הֻּנַתְ םכֶ֔ וְהַ ּזָ ֥ר מַדְבְּחָ א וּלְמִ גָּו לְפָרֻכְתָּ א וְתִפְלְ חוּן הַּקָרֵ֖ב יּומָֽ ת: פ פֻּלְחַ ן מַתְּ נָא אֵ יהַ ב יָת כְּהֻנַּתְ הוֹן וְחִלּ וֹנַי דְּ יִקְ רַ ב יִתְקְטֵ ל: 8 וּמַלֵּ יל יְיָ 8 וַיְדַ ּבֵ ֣ר ֘ יְהוָֹהאֶֽל־אַֽ הֲרֹן֒ וַֽאֲנִי֙ הִ ּנֵ ֣הנָתַ ּ֣תִ י לְָך֔ אֶ ת־ עִ ם אַ הֲ רֹן וַאֲנָא הָ א יְהָבִ ית לָךְ יָת תמִׁשְמֶ֖רֶ ּתְרֽ ּומֹתָ ֑י לְכָל־קָדְ ׁשֵ ֣י בְ נֵֽי־֠יִׂשְרָ לאֵ֠ לְ ָך֙נְתַּתִ ֧ ים מַטְּ רַ ת אַפְרָשׁ וּתָ י לְכָ ל קֻדְשׁ ַ יָּא דִבְ נֵי יִשְׂ רָאֵ ל לָךְ יְהַבְתִּ נּוּן לִרְ בוּ וְלִבְ נָיךְ לְמָׁשְחָ ֛ה ּולְבָנֶ֖יָך לְחָק־עֹולָֽם: 9 זֶ ֣היִהְ יֶ֥הלְָך֛ מִּקֹ֥דֶ ׁש לִקְ יַם עָלָ ם: 9 דֵּ ין יְהֵ י לָךְ מִקּ ֹדֶשׁ הַּקֳדָׁשִ֖ ים מִ ן־הָאֵ ׁ֑ש ּכָל־֠קָרְ ּבָ נָ֠םלְֽכָל־מִ ם נְחָתָ֞ ּולְכָ ל־ קֻדְשׁ ַ יָּא מוֹתַ ר מִ ן אֶשּׁ ָ א כָּ ל קֻרְבַּנְ הוֹן לְכָ ל מִ נְחַתְ הוֹן וּלְכָ ל חַטְ וַתְ הוֹן וּלְכָ ל חַּטָאתָ֗ ם ּולְכָל־אֲׁשָמָ ם֙ אֲׁשֶ ֣ריָׁשִ ֣יבּו לִ֔ יקֹ֣דֶ ׁשקָֽדָׁשִ ֥ים לְָך֛ אֲשׁ ַמְ הוֹן דִּ י יְתִ יבוּן קֳדָמַ י קֹדֶשׁ הּ֖וא ּולְבָנֶֽיָך: קֻדְשׁ ִ ין דִּ ילָךְ הוּא וְלִבְ נָיךְ :

 RASHI  4 וְ זָר לֹא יִקְרַ ב אֲ לֵיכֶ ם. אֶתְ כֶ ם אֲנִ י מַ זְהִ יר עַ ל כָּ ְך: וְעִרְ עֵ ר עַ ל הַשּ ָׂדֶ ה, אָמַ ר לוֹ הַמֶּ ְלֶך: "כָּ ל מִ י שׁ ֶ ּיִרְ צֶ ה 5 וְ לֹא יִהְ יֶה עוֹ ד קֶ צֶף. כְּמוֹ שׁ ֶהָ יָה כְּבָ ר, שׁ ֶ נֶּאֱמַ ר: "כִּ י יָבֹא וִיעַרְ עֵ ר לְ נֶגְדֶּ ָך, הֲרֵ ינִ י כּוֹתֵ ב וְחוֹתֵ ם לְ ָך וּמַעֲ לֶה יָצָ א הַקֶּצֶ ף"32: 6 לָכֶ ם מַתָּ נָה נְתֻ נִ ים. יָכוֹ ל לַעֲבוֹדַתְ כֶ ם בְעַרְ כָּאִ ין". אַ ף כָּ אן, לְפִ י שׁ ֶבָּ א קֹרַ ח וְעִרְ עֵ ר כְּ נֶגֶד שׁ ֶ ל הֶדְ יוֹ ט? תַּ לְ מוּד לוֹמַ ר: "לַה'", כְּמוֹ שׁ ֶמְּ פֹרָשׁ לְמַעְ לָה אַ הֲ רֹן עַ ל הַכְּהֻנָּה, בָּ א הַכָּ תוּב וְ נָתַ ן לוֹ עֶ שְׂרִ ים וְאַרְ בַּ ע — לִשׁ ְ מֹר מִשׁ ְמֶרֶ ת ּגִזְבָּרִ ין וַאֲמַרְ כְּלִ ין: 7 עֲ בֹדַ ת מַתָּ נָה. מַתְּ נוֹ ת כְּהֻנָּה בִּבְרִ ית מֶ לַח עוֹ לָם. וּלְכָ ְך נִסְמְ כָ ה פּ ָרָשׁ ָ ה זוֹ בְּמַתָּ נָה נְתַתִּ יהָ לָכֶ ם: 8 וַאֲנִ י הִ נֵּה נָתַתִּ י לְ ָך. בְּ שִׂמְ חָ ה. לְכָ אן: מִשׁ ְמֶרֶ ת תְּ רוּמֹתָ י. שׁ ֶאַתָּ ה צָרִ ְיך לְשׁ ָמְרָ ן בְּטָ הֳרָ ה: לְשׁ וֹ ן שִׂמְ חָ ה הוּא זֶה, כְּמוֹ : "הִ נֵּה הוּא יֹצֵ א לִקְרָ אתֶ ָך, לְמָשְׁחָה. לִגְדֻ ּלָה: 9 מִ ן הָאֵשׁ . לְאַחַ ר הַקְטָרַ ת הָאִשּׁ ִ ים: וְרָ אֲ ָך וְ שָׂמַ ח בְּ לִבּוֹ "33. מָשׁ ָ ל לְמֶ ְלֶך שׁ ֶ נָּתַ ן שָׂדֶ ה לְאוֹ הֲבוֹ , כָּ ל קָרְ בָּ נָם. כְּגוֹ ן זִבְחֵ י שׁ ַ לְמֵ י צִבּ וּר: מִ נְחָתָ ם חַ ּטָאתָ ם וְ לֹא כָתַ ב וְ לֹא חָתַ ם וְ לֹא הֶעֱ לָה בְּעַרְ כָּאִ ין. בָּ א אֶחָ ד ַ ו ֲ א שׁ ָ ָ מ ם . כְּמַשׁ ְמָעוֹ : אֲשׁ ֶ ר יָשׁ ִ יבוּ לִ י. זֶה ּגֶזֶל הַ ּגֵר:

32. במדבר יז, יא. 33. שמות ד, יד.  CHASIDIC INSIGHTS  7 The gift of service I have given you as your priest- Godly revelation akin to that of the World to Come. hood: The “gift of service” denotes the level of love It is referred to as a “gift” since it is impossible to for God called “the love of delights.”69 This is a state reach this degree of love through our own effort; it where a person experiences a wondrous pleasure of can only be given as a present from Above.70

69. Song of Songs 7:7. 70. Tanya, chapter 14.

111 Numbers 18:3-9 Korach

3 The Levites shall keep your charge and the charge of the Tent of Meeting, but they shall not approach the holy vessels or the Altar, so that neither they nor you will die. 4 They shall join you, and they shall keep the charge of the Tent of Meeting for all the service of the Tent, taking care that no layperson come near you when you are performing your duties. 5 You shall keep the charge of the Sanctuary and the charge of the Altar, so that there be no more Divine wrath directed against the Israelites, as there was after the people complained that Moses and Aaron killed God’s people.62 6 I have therefore taken your brethren, the Levites, from among the Israelites; they are given to you as a gift for use in the service given to God, that is, to perform the service of the Tent of Meeting, serving as entrance guards, treasurers, and supervisors. 7 And you and your sons shall guard your priesthood in all matters concerning anyone else touching the Altar outside the Tent of Meeting, and concerning anyone else touching what is within the veil at the entrance to the Tent of Meet- ing, and you must make sure that only you serve as priests. I have given your priesthood to you as a gift of service, and you will bear the responsibility for any layperson who approaches inadvertently; but any layperson who approaches on purpose shall die.” Donations to be Given to the Priests 8 God now listed the donations the people must give Him and that are to be given to the priests in exchange for their responsibilities (See Figure 1, p. 114). We would have expected these laws to have been given in the Book of Leviticus, in the context of the other laws pertaining to the priesthood, but God gave them here in order to indicate the irrevocability of Aaron’s appointment—even beyond that which was indicated by having Aaron’s staff blossom and give fruit. The fact that some of these gifts are given to the priests even outside the context of their Temple service proves that the priesthood is theirs even when they are not serving as priests.63 God told Aaron, “Behold, I have joyfully given you the charge of safeguarding My raised-offerings from defilement. By giving you this responsibility I have thus given you all the holy things that the Israelites give to Me. I give them to you as a sign of eminence and as an eternal portion for your descendants. 9 Specifically, these shall be yours from the sacrifices classed as holiest of the holy, from the time the fire begins to consume the portions of them placed on the Altar: the flesh of all the Israelites’ communal peace-offerings (i.e., the two lambs that accompany the two loaves offered on Shavuot),64 their grain-offerings,65 the flesh of their sin-offerings,66 the flesh of their guilt-offerings,67 and goods that were robbed from an heirless convert who has since died, which they return to Me because there is no one else to return them to.68 The sacrifices just mentioned shall be treated as holiest of the holy by you and by your sons:

62. Above, 17:11. 63. Likutei Sichot, vol. 23, pp. 123-132. See also below, on v. 19. 64. Leviticus 23:17-20. 65. Leviticus 2:3,10, 6:9-11. 66. Ibid. 6:19. 67. Ibid. 7:6-7. 68. See above, 5:8.

111 Sixth Reading קרח 10 ּבְקֹ֥דֶׁש הַּקֳדָׁשִ֖ ים ֹ ּתֽ אכֲלֶ ּ֑נּו ּכָ ל־זָכָ ר֙יֹאכַ ֣ל אֹת֔ ֹו קֹ֖דֶ ׁש  ONKELOS  10 בְּ קֹדֶשׁ קֻדְשׁ ִ ין תֵּ יכְלִ נֵּהּ כָּ ל יִֽהְ יֶה־ּלְָֽך: 11 וְזֶה־ּלְָך֞ ּתְרּומַ ֣ת מַּתָ נָ֗ם לְכָל־ּתְ נּופֹת֘ ּבְ נֵ ֣י דְּ כוּרָ א יֵיכוּל יָתֵהּ קֻדְשׁ ָ א יְהֵ י לָךְ : 11 וְדֵ ין לָךְ אַפְרָשׁ וּת מַתְּ נַתְ הוֹן יִׂשְרָ אֵל֒ לְָך֣ נְתַּתִ֗ יםּולְבָנֶ ֧יָךוְלִבְ נֹתֶ ֛יָך אִּתְ ָך֖ לְחָק־עֹולָ ֑ם לְכָ ל אֲרָמוּת בְּ נֵי יִשְׂ רָאֵ ל לָךְ יְהַבְתִּ נּוּן וְלִבְ נָיךְ וְלִבְ נָתָךְ עִמָּךְ ּכָל־טָה֥ ֹור ּבְבֵֽיתְ ָך֖ ֥ליֹאכַ אֹתֽ ֹו: 12 ֚ ֹ ּכל חֵ ֣לֶב יִצְהָ֔ ר וְכָ ל־ לִקְ יַם עָלָ ם כָּ ל דִּדְ כֵ י בְּ בֵיתָךְ יֵיכוּל יָתֵהּ : 12 כָּ ל טוּב מְשׁ ַ ח וְכָ ל טוּב חֵ֖לֶבּתִיר֣ ֹוׁשוְדָ גָ ֑ן רֵֽאׁשִיתָ ֛ם אֲׁשֶ ר־יִּתְ נּ֥ו לַֽיהֹוָ֖ה לְָך֥ נְתַּתִֽ ים: חֲמַ ר וְעִבּ וּר רֵאשׁ ִיתְ הוֹן דִּ י יִתְּ נוּן 13 ּבִּכּורֵ֞ י ּכָל־אֲׁשֶ ֧רּבְאַרְ צָ ֛ם אֲׁשֶ ר־יָבִ ֥יאּו לַֽיהֹוָ֖ה לְָך֣ יִֽהְ יֶ֑ה קֳדָ ם יְיָ לָךְ יְהַבְתִּ נּוּן: 13 בִּכּ וּרֵ י כָּ ל דִּ י בְאַרְ עֲ הוֹן דִּ י יַיְתוּן קֳדָ ם יְיָ ּכָל־טָה֥ ֹור ּבְבֵֽיתְ ָך֖ יֹֽאכֲלֶּֽנּו: 14 ּכָל־חֵ ֥רֶ םּבְ ל יִׂשְרָאֵ֖ לְָך֥ דִּילָךְ יְהֵ י כָּ ל דִּדְ כֵ י בְּ בֵיתָךְ יֵיכְלִ נֵּהּ : 14 כָּ ל חֶרְמָ א בְ יִשְׂ רָאֵ ל דִּילָךְ יְהֵ י: יִֽהְ יֶֽה: 15 ּכָל־ּפֶ ֣טֶ ררֶ֠ חֶ םלְֽכָל־ּבָׂשָ֞ ראֲׁשֶ ר־יַקְרִ ֧ יבּו לַֽיהֹוָ ֛ה 15 כָּ ל פָּתַ ח וַלְדָּ א לְכָ ל בִּשְׂ רָ א דִּ י יְקָרְ בוּן קֳדָ ם יְיָ בֶּאֱ נָשׁ ָ א וּבִבְעִ ירָ א ּבָֽאָדָ ם ֥ ּובַּבְ ההֵמָ֖ יִֽהְ יֶה־ּלָ ְ֑ך אַ ְ֣ך | ֹהּפָד֣ תִפְּדֶ֗ ה ֚אֵ ת ּבְכ֣ ֹור יְהֵ י לָךְ בְּרַ ם מִפְרַ ק תִּפְ רוֹק יָת בֻּכְרָ א דֶאֱ נָשׁ ָ א וְיָת בֻּכְרָ א דִבְעִ ירָ א 16 הָֽאָדָ֔ ם וְאֵ ֛ת ּבְכֹור־הַּבְ הֵמָ ֥ההַּטְ ה מֵאָ֖ ּתִפְּדֶֽ ה: ּופְ דּויָו֙ מְ סָאֲבְתָּ א תִּפְ רוֹק: 16 וּפֻרְקָ נֵהּ מִּבֶן־חֹ֣דֶ ׁשּתִפְּדֶ֔ ה ּבְ עֶ֨רְ ּכְָך֔ ףּכֶ֛סֶ חֲמֵ ׁ֥שֶ ת יםׁשְקָלִ֖ ּבְׁשֶ ֣קֶ ל מִבַּ ר יַרְחָ א תִּפְ רוֹק בְּ פֻרְסָ נֵהּ כְּסַ ף חֲמֵשׁ סִלְעִ ין בְּסִלְעֵ י קֻדְשׁ ָ א עֶשְׂ רִ ין הַּקֹ֑דֶ ׁש ֥ עֶׂשְרִ ים ּגֵרָ֖ ה הֽ ּוא: 17 אְַ֣ך ּבְכֹור־ׁש֡ ֹור אֽ ֹו־בְכ֨ ֹור מָעִ ין הוּא: 17 בְּרַ ם בֻּכְרָ א דְ תוֹרָ א אוֹ בֻכְרָ א דְאִמְּ רָ א אוֹ בֻכְרָ א דְעִ זָּא ּכֶׂ֜שֶב אֽ ֹו־בְכ֥ ֹורעֵ ֛ז ֹל֥ א תִפְּדֶ֖ הקֹ֣דֶ ׁשהֵ ֑ם אֶת־ּדָ םמָ֞ ּתִ זְר֤ ֹק לָ א תִפְ רוֹק קֻדְשׁ ָ א אִ נּוּן יָת דִּמְ הוֹן תִּ זְרוֹק עַ ל מַדְבְּחָ א וְיָת תַּרְבְּ הוֹן עַל־הַּמִ זְּבֵ֨חַ֙וְאֶת־חֶלְּבָ ֣ם ּתַקְטִ֔ יר ֛האִּׁשֶ לְרֵ ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה: תַּסֵּ ק קֻרְבַּ ן לְאִתְ קַבָּלָ א בְרַעֲ וָא קֳדָ ם יְיָ: 18 וּבִשְׂ רְ הוֹן יְהֵ י לָךְ כְּחַדְ יָא 18 ּובְׂשָרָ֖ם יִֽהְ יֶה־ּלָ ְ֑ך ּכַֽחֲזֵ ֧ה הַּתְנּופָ ֛ה ּוכְׁש֥ ֹוק הַ ּיָמִ֖ ין לְָך֥ דַאֲרָמוּתָ א וּכְשׁ ָ קָ א דְ יַמִּ ינָא לָךְ יִֽהְ יֶֽה: 19 ּכֹ֣ ל |ּתְ רּומֹ֣ ת הַּקֳדָׁשִ֗ ים ראֲׁשֶ֨ יָרִ ֥ ימּו בְ נֵֽי־יִׂשְרָ אֵל֘ יְהֵ י: 19 כּ ֹל אַפְרָשׁ וּת קֻדְשׁ ַ יָּא דִּ י יַפְרְשׁ וּן בְּ נֵי יִשְׂ רָאֵ ל קֳדָ ם יְיָ יְהָבִ ית לַֽיהֹוָה֒ נָתַ ּ֣תִ י לְָך֗ ּולְבָנֶ ֧יָך וְלִבְ נֹתֶ ֛יָךאִּתְ ָך֖ ֑םלְחָק־עֹולָ ּבְרִ ית֩ לָךְ וְלִבְ נָיךְ וְלִבְ נָתָךְ עִמָּךְ לִקְ יַם עָלָ ם קְ יַם מֶלַ ח עָלַ ם הוּא קֳדָ ם יְיָ מֶ֨לַח עֹולָ ֥םהִ וא֙ לִפְ נֵ ֣י יְהוָֹ ֔הלְָך֖ ּולְ זַרְ עֲָך֥ אִּתָֽ ְך: לָךְ וְלִבְ נָיךְ עִמָּךְ :  RASHI  10 בְּ קֹדֶשׁ הַקֳּ דָשׁ ִ ים תּ ֹאכְ לֶנּוּ וְגוֹ '. לִמֵּ ד עַ ל קָדְשׁ ֵ י אַ ף הַבְּכוֹ ר נֶאֱכָ ל לִשׁ ְ נֵי יָמִ ים וְ לַיְלָה אֶחָ ד: לְ ָך יִ הְ ֶ י ה . בָּ א קָדָשׁ ִ ים, שׁ ֶאֵ ין נֶאֱכָלִ ין אֶ ּלָא בָּעֲ זָרָ ה וּלְזִכְרֵ י כְהֻנָּה: רַ בִּ י עֲקִ יבָ א וְ לָמַ ד: הוֹסִ יף לְ ָך הַכָּ תוּב "הֲוָ יָה" אַ חֶרֶ ת, שׁ ֶ ּלֹא 11 תְּ רוּמַ ת מַתָּ נָם. הַמּ וּרָ ם מִ ן הַתּ וֹדָ ה, וּמֵהַשּׁ ְ לָמִ ים, תֹאמַ ר: כֶּחָ זֶה וָשׁ וֹ ק שׁ ֶ ל תּ וֹדָ ה, שׁ ֶאֵינוֹ נֶאֱכָ ל אֶ ּלָא לְיוֹ ם וּמֵאֵ יל נָזִ יר: לְכָ ל תְּ נוּפֹת. שׁ ֶ הֲרֵ י אֵ ּלוּ טְ עוּנִ ין תְּ נוּפָ ה: וָלַיְלָה: 19 כּ ֹל תְּ רוּמֹת הַקֳּ דָשׁ ִ ים. מֵחִבָּתָהּ שׁ ֶל פָּרָשׁ ָה כָּ ל טָהוֹ ר. וְ לֹא טְמֵאִ ים. דָּ בָ ר אַ חֵ ר: "כָּ ל טָהוֹ ר", לְרַ בּוֹ ת זוֹ — כְּ לָלָהּ בַּתְּחִ ּלָה, וּכְ לָלָהּ בַּסּ וֹ ף, וּפֵרַ ט בָּאֶמְ צַ ע: בְּרִ ית אִשׁ ְתּ וֹ : 12 רֵאשׁ ִיתָ ם. הִ יא תְּ רוּמָ ה גְדוֹ לָה: 18 כַּ חֲ זֵ ה מֶ לַח עוֹ לָם. כָּרַ ת בְּרִ ית עִ ם אַ הֲ רֹן בְּדָ בָ ר הַבָּרִ יא וּמִתְ קַ ּיֵם הַתְּ נוּפָ ה וּכְשׁ וֹ ק הַ יָּמִ ין. שׁ ֶ ל שׁ ְ לָמִ ים, שׁ ֶ נֶּאֱכָלִ ים לַכּ ֹהֲנִ ים וּמַבְרִ יא אֶ ת אֲחֵרִ ים: בְּרִ ית מֶ לַח. כַּבְּרִ ית הַכְּ רוּתָ ה לַמֶּ לַח, לִנְשׁ ֵיהֶ ם וְלִבְ נֵיהֶ ם וּלְעַבְדֵ יהֶ ם לִשׁ ְ נֵי יָמִ ים וְ לַיְלָה אֶחָ ד, שׁ ֶאֵינוֹ מַסְרִ יחַ לְעוֹ לָם:

 CHASIDIC INSIGHTS  19 An eternal covenant of salt: The revealed as- compared to salt. Just as salt enhances the taste of pects of the Torah are compared to bread and meat, the food it touches, so, too, the learning of the inner the staples of a healthy diet. The inner dimension meaning of the Torah reveals the sweetest aspects of of the Torah, Kabbalah and Chasidic teachings, is the revealed Torah.82

82. Likutei Torah 2:5c.

112 Numbers 18:10-19 Korach

10 you shall eat it only in the place where the holiest of the holy sacrifices may be eaten, the courtyard of the Tabernacle. Any male priest may eat of it; this is how it shall be treated as holy by you. 11 This shall also be yours: what is separated as the Israelite’s gifts to Me from all their wave-offerings—i.e., one from each of the three sets of 10 loaves accompanying thanksgiving-offerings;71 the breast and right thigh of personal peace- offerings;72 and the breast, right thigh, and foreleg of the peace-offering of the Nazirite and two of its 20 accompanying loaves.73 These offerings are classed as less holy, so I have given them not only to you and to your sons but also to your daughters with you, as an eternal portion. Any ritually clean member of your household—including your wives—may eat it anywhere in the camp. 12 The choice portion of the olive oil and the choice portions of the wine and grain, the first of which the Israelites must give to God74—I have given them to you. 13 The first fruit of all that grows in their land, which they must bring to God75— it shall be yours; any ritually clean member of your household may eat of it. 14 Any dedicated entity76 in Israel shall be yours. 15 Every first issue of the womb of any creature whose first issue they are re- quired to present to God,77 whether of human or beast, shall be yours. However, you must have the firstborn son of a human redeemed, and you may have the firstborn male of the unclean animal to which this law applies—the donkey78— redeemed. 16 The redemption of the firstborn male human shall be performed from the age of a month, according to the endowment stated elsewhere,79 i.e., five shekels of silver according to the Sanctuary shekel, which is 20 gerah.80 17 However, you shall not have a firstborn ox or a firstborn sheep or a firstborn goat redeemed, for they are to treated as holy sacrifices: their blood shall be sprinkled on the Altar and their fats shall be burned as a fire-offering to please God, 18 but their flesh shall be yours. It is classed as less holy, just like the waved breast and the right thigh of personal peace-offerings, and therefore it shall be yours to be eaten by yourselves, your wives, your children, and your households, during the two days and intervening night after it is slaughtered. 19 In summary: I have given all the separated portions of the animals sanctified as offerings that the Israelites set aside for God to you and to your sons and daughters with you, as an eternal portion. Finally, in order to indicate that the priesthood will remain with Aaron’s descendants even after the Temple is de- stroyed, when they cannot serve actively as priests at all,81 God said that “it is an eternal covenant before God similar to the one He made with salt, that not only never decays but even acts as a preservative, for you and your descendants with you. You will retain the priesthood forever, and by guarding the Sanctuary you will preserve the lives of your fellow Jews.”

71. Leviticus 7:12-14. 72. Ibid. 7:30-34. 73. Above, 6:19-20. 74. Deuteronomy 18:4. 75. Deuteronomy 26:1-11. 76. Leviticus 27:28. 77. Exodus 13:2, 11-13, 34:19-20. 78. Exodus 13:13, 34:20. 79. Leviticus 27:6. 80. Exodus 30:13. 81. Likutei Sichot, vol. 23, pp. 123-132.

112 Seventh Reading קרח 20 רוַּיֹ֨אמֶ יְהוָֹ ֜ה אֶֽל־אַֽ הֲרֹ֗ן ּבְאַרְ צָ םֹ֙ל֣ א תִ נְחָ֔ ל וְחֵ֕ לֶק  ONKELOS  20 וַאֲמַ ר יְיָ לְאַ הֲ רֹן בְּאַרְ עֲ הוֹן ֹלא־יִֽהְ יֶ֥ה לְָך֖ ּבְתֹוכָ ֑ם אֲנִ ֤י חֶלְקְ ָך֙וְנַֽחֲלָ ֣תְָך֔ ּבְת֖ ֹוְך ּבְ נֵ ֥י לָ א תַחְ סֵ ן וָחֳלָ ק לָ א יְהֵ י לָךְ בֵּ ינֵיהוֹן מַתְּ נָן דִּ י יְהָבִ ית לָךְ אִ נּוּן יִׂשְרָאֵֽ ל: ס חֳלָקָךְ וְאַ חֲסַנְתָּךְ בְּ גוֹ בְּ נֵי יִשְׂ רָאֵ ל: 21 וְלִבְ נֵי לֵוִי הָ א יְהָבִ ית כָּ ל  שביעי 21 וְלִבְ נֵ ֣ילֵוִ֔י הִ ּנֵ ֥ה נָתַ ּ֛תִ יּכָל־מַֽ עֲׂשֵ ֥ר ּבְ יִׂשְרָאֵ֖ ל מַעַשְׂ רָ א בְ יִשְׂ רָאֵ ל לְאַ חֲסָ נָא חֲלַ ף ֑הלְנַֽחֲלָ חֵ ֤לֶף עֲבֽ ֹדָ תָ ם֙אֲׁשֶר־הֵ ֣ם עֹֽבְדִ ֔ ים אֶ ת־עֲבֹדַ֖ ת אֹ֥הֶ ל פֻּלְחַ נְ הוֹן דִּ י אִ נּוּן פָּלְחִ ין יָת פֻּלְחַ ן מַשׁ ְ כַּ ן זִמְ נָא: 22 וְלָ א יִקְרְ בוּן עוֹד מֹועֵֽד: 22 וְֹלֽ א־יִקְרְ ב֥ ּו עֹ֛ודּבְ נֵ ֥י יִׂשְרָאֵ֖ ל לאֶל־אֹ֣הֶ מֹועֵ ֑ד בְּ נֵי יִשְׂ רָאֵ ל לְמַשׁ ְ כַּ ן זִמְ נָא לְקַבָּלָ א חוֹבָ א לִמְמָ ת: 23 וְיִפְלְ חוּן לֵ וָאֵ י לָׂשֵ ֥את אחֵ֖טְ לָמֽ ּות: 23 דוְעָבַ֨ הַ ּלֵוִ֜י ה֗ ּוא אֶ ת־עֲבֹדַ ת֙ אֹ֣הֶ ל אִ נּוּן יָת פֻּלְחַ ן מַשׁ ְ כַּ ן זִמְ נָא וְאִ נּוּן מֹועֵ֔ד וְהֵ֖םיִׂשְא֣ ּו עֲוֹנָ ֑םחֻּקַ ֤ תעֹולָם֙ לְ דֹר֣ ֹתֵ יכֶ֔ ם ּובְ תֹוְךּ֙בְ נֵ ֣י יְקַבְּ לוּן חוֹבֵ יהוֹן קְ יַם עָלַ ם לְדָרֵ יכוֹן וּבְ גוֹ בְּ נֵי יִשְׂ רָאֵ ל לָ א יַחְסְ נוּן יִׂשְרָ לאֵ֔ אֹל֥ יִנְחֲל֖ ּו נַֽחֲלָֽה: 24 ּכִ֞ יאֶת־מַעְׂשַ ֣ר ּבְ נֵֽי־יִׂשְרָ אֵ֗ ל אַ חֲסָ נָא: 24 אֲרֵ י יָת מַעַשְׂ רָ א דִבְ נֵי יִשְׂ רָאֵ ל דִּ י יַפְרְשׁ וּן קֳדָ ם יְיָ אֲׁשֶ֨ר ֤ יָרִ ימּולַֽיהֹוָה֙ ּתְ רּומָ֔ הנָתַ ּ֥תִ ילַֽלְוִּיִ֖ם ֑הלְנַֽחֲלָ עַל־ּכֵ ן֙ אַפְרָשׁ וּתָ א יְהָבִ ית לְ לֵ וָאֵ י לְאַ חֲסָ נָא עַ ל כֵּ ן אֲמָרִ ית לְ הוֹן בְּ גוֹ בְּ נֵי יִשְׂ רָאֵ ל אָמַ֣רְ ּתִ ילָהֶ֔ם ּבְ תֹוְך֙ ּבְ נֵ ֣ייִׂשְרָ אֵ֔ל אֹל֥ יִנְחֲלּ֖ו נַֽחֲלָֽה: פ לָ א יַחְסְ נוּן אַ חֲסָ נָא: 25 וּמַלֵּ יל יְיָ 25 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: 26 וְאֶל־הַֽלְוִּיִ ֣ם ּתְדַ ּבֵר֘ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 26 וְעִ ם לֵ וָאֵ י תְמַלֵּ ל וְתֵימַ ר לְ הוֹן אֲרֵ י תִסְּ בוּן מִ ן וְאָֽמַרְ ּתָ ֣אֲלֵהֶ ם֒ ּכִֽי־֠תִקְח֠ ּו תמֵאֵ֨ ּבְ נֵֽי־יִׂשְרָ אֵ֜ ל אֶ ת־ בְּ נֵי יִשְׂ רָאֵ ל יָת מַעַשְׂ רָ א דִּ י יְהָבִ ית לְ כוֹן מִ נְּ הוֹן בְּאַ חֲסַנְתְּ כוֹן וְתַפְרְשׁ וּן הַּֽמַֽ רעֲׂשֵ֗ אֲׁשֶ֨ רנָתַ ּ֧תִ ילָכֶ ֛ם מֵֽאִּתָ֖ ם ּבְ נַֽחֲלַתְ כֶ ֑ם וַֽהֲרֵֽ מֹתֶ ֤ם מִ נֵּהּ אַפְרָשׁ וּתָ א קֳדָ ם יְיָ מַעַשְׂ רָ א מִּמֶ֨ ּנּו֙ ּתְרּומַ ֣ת יְהוָֹ ֔המַֽ עֲׂשֵ֖ר מִן־הַּֽמַֽ עֲׂשֵֽ ר: 27 וְ נֶחְׁשַ ֥ב לָכֶ֖ם מִ ן מַעַשְׂ רָ א: 27 וְתִתְ חֲשׁ ֵ ב לְ כוֹן אַפְרָשׁ וּתְ כוֹן כְּעִבּ וּרָ א מִ ן אִדְּרָ א ּתְרֽ ּומַתְ כֶ ֑םּכַּדָ גָן֙מִ ן־הַּגֹ֔רֶ ןוְכַֽמְ ה לֵאָ֖ מִ ן־הַ ּיָֽקֶ ב: 28 ּכֵ ֣ן וְכִמְ לֵאָתָ א מִ ן מַעְצַרְתָּ א: 28 כֵּ ן תַּפְרְשׁ וּן אַ ף אַתּ וּן אַפְרָשׁ וּתָ א קֳדָ ם ּתָרִ֤ ימּו גַם־אַּתֶ ם֙ ּתְרּומַ ֣ת יְהוָֹ ֔ה מִ ּכֹ ל֙ מַעְׂשְר֣ ֹתֵ םיכֶ֔ אֲׁשֶ ֣ר יְיָ מִכּ ֹל מַעַשְׂ רָתֵ יכוֹן דִּ י תִסְּ בוּן מִ ן בְּ נֵי יִשְׂ רָאֵ ל וְתִתְּ נוּן מִ נֵּהּ יָת ּתִקְחּ֔ו תמֵאֵ֖ ּבְ נֵ ֣י יִׂשְרָאֵ ֑לּונְתַּתֶ ֤ם מִּמֶ֨ ּנּו֙ אֶת־ּתְרּומַ ֣ת אַפְרָשׁ וּתָ א קֳדָ ם יְיָ לְאַ הֲ רֹן כַּהֲנָא: יְהוָֹ ֔ה לְאַֽ ֹןהֲר֖ הַּכֹהֵֽ ן: 29 מִּכֹ ל֙מַּתְ נֹ֣תֵ יכֶ֔ םּתָרִ ֕ ימּו אֵ֖ ת ּכָ ל־ 29 מִכּ ֹל מַתְּ נָתֵ יכוֹן תַּפְרְשׁ וּן יָת כָּ ל אַפְרָשׁ וּתָ א קֳדָ ם יְיָ מִכָּ ל שׁ וּפְרֵהּ יָת ּתְרּומַ֣ת ֑היְהוָֹ מִ ּכָ֨ל־חֶלְּבֹ֔ואֶת־מִקְּדְ ׁשֹ֖ו מִּמֶֽ ּנּו: מַקְדְּשׁ ֵהּ מִ נֵּהּ :  RASHI  20 וְחֵ לֶק לֹא יִהְ יֶה לְ ָך בְּתוֹכָ ם. אַ ף בַּבִּ ּזָה: 23 וְ הֵ ם . לְתוֹכוֹ . וְכָ ל לְשׁ וֹ ן "יֶקֶ ב" חֲפִירַ ת קַרְ קַ ע הוּא, וְכֵ ן: "יִקְ בֵ י הַלְוִ ּיִם יִשְׂ אוּ עֲוֹ נָם שׁ ֶ ל יִשְׂרָ אֵ ל, שׁ ֶעֲ לֵיהֶ ם לְהַ זְהִ יר ְהַמֶּלֶך"34, הוּא יָם אוֹקְ יָנוֹ ס, חֲפִירָ ה שׁ ֶחָפַ ר מַ לְכּוֹ שׁ ֶ ל הַ ּזָרִ ים מִ ּגֶשׁ ֶ ת אֲ לֵיהֶ ם: 24 אֲשׁ ֶ ר יָרִ ימוּ לַה' תְּ רוּמָ ה. עוֹ לָם: 28 כֵּ ן תָּרִ ימוּ ּגַם אַתֶּ ם. כְּמוֹ שׁ ֶ ּיִשְׂרָ אֵ ל מְרִ ימִ ים הַכָּ תוּב קְרָ אוֹ "תְּ רוּמָ ה" עַ ד שׁ ֶ ּיַפְרִישׁ מִמֶּ נּוּ תְּ רוּמַ ת מִ ּגָרְ נָם וּמִ ּיִקְ בֵיהֶ ם, תָּרִ ימוּ ּגַם אַתֶּ ם מִמַּעֲ שֵׂ ר שׁ ֶ ּלָכֶ ם, מַעֲ שֵׂ ר: 27 וְ נֶחְשׁ ַ ב לָכֶ ם תְּ רוּמַתְ כֶ ם כַּדָּ גָן מִ ן הַ ּגֹרֶ ן. כִּ י הוּא נַחֲלַתְ כֶ ם: 29 מִ כּ ֹל מַתְּ נֹתֵ יכֶ ם תָּרִ ימוּ אֵ ת כָּ ל תְּ רוּמַ ת מַעֲ שֵׂ ר שׁ ֶ ּלָכֶ ם אֲ סוּרָ ה לְ זָרִ ים וְלִטְמֵאִ ין, וְחַ ּיָבִ ין תְּ רוּמַ ת ה'. בִּתְ רוּמָ ה גְדוֹ לָה הַכָּ תוּב מְדַ בֵּ ר, שׁ ֶאִ ם הִקְדִּ ים עָ לֶיהָ מִיתָ ה וָ חֹמֶשׁ , כִּתְ רוּמָ ה ּגְדוֹ לָה שׁ ֶ נִּקְרֵ את "רֵאשׁ ִ ית לֵוִ י אֶ ת הַכּ ֹהֵ ן בַּכְּרִ י, וְקִבֵּ ל מַעַ שְׂ רוֹתָ יו קֹדֶ ם שׁ ֶ ּיִטּ ֹל דָּ גָן" מִ ן הַ ּגֹרֶ ן: וְכַמְ לֵאָ ה מִ ן הַ יָּקֶ ב. כִּתְ רוּמַ ת תִּ ירוֹשׁ כּ ֹהֵ ן תְּ רוּמָ ה גְדוֹ לָה מִ ן הַכְּרִ י, צָרִ ְיך לְהַפְרִישׁ הַ ּלֵוִ י מִ ן וְ יִצְהָ ר הַ נִּטֶּ לֶת מִ ן הַ יְקָבִ ים: מְ לֵאָ ה. לְשׁ וֹ ן בִּשּׁ וּל תְּ בוּאָ ה הַמַּעֲ שֵׂ ר תְּחִ ּלָה אֶחָ ד מֵ חֲמִשּׁ ִ ים לִתְ רוּמָ ה גְדוֹ לָה, וְ יַחֲזֹר שׁ ֶ נִּתְמַ ּלֵאת: ָ י קֶ ב . הוּא הַבּוֹ ר שׁ ֶ ּלִפְ נֵי הַ ּגַת, שׁ ֶהַ ּיַיִן יוֹרֵ ד וְ יַפְרִישׁ תְּ רוּמַת מַעֲ שֵׂ ר:

34. זכריה יד, י.

113 Numbers 18:20-29 Korach

20 God said to Aaron, “I have given you all these gifts in order to relieve you from the burden of farming the land in order to make a living, so that you can devote yourselves to My service on behalf of the people. Therefore, you shall not inherit any portion of their land, and you shall have no portion among them in the spoils of war. I am your inheritance and portion among the Israelites. Donations to be Given to the Levites  Seventh Reading 21 “And to the Levites I have given all agricultural tithes of Israel83 as an inheritance, in exchange for their service which they perform—the service of the Tent of Meeting. 22 The Levites must ensure that the lay Israelites no longer approach the Tent of Meeting, lest they become guilty of sin and die. 23 The Levites shall perform the service of the Tent of Meeting on behalf of the people,84 and they will bear the guilt of the people’s iniquity if they enter the Tent; this is an eternal rule for all generations. Like the priests, they shall have no land- inheritance among the Israelites, 24 for I have given the tithes of the Israelites to the Levites as an inheritance. These tithes are not holy (and may be eaten anywhere and in any state of purity), but until the Levites separate the priests’ portion (as will be described), this tithe is considered as holy as any other elevation-offering thatany Israelite sets aside for God by virtue of the priests’ portion still within it, and the Levites may not eat it. This is why I have said to them that they shall have no land-inheritance among the lay Israelites.” The Levites’ Donations to the Priests 25 God thus finished addressing Aaron regarding the gifts given to the priests and Levites in exchange for their responsibilities. God now spoke to Moses regarding the Levites’ obligation to give a portion of their gifts to the priests, saying: 26 “Speak to the Levites and tell them, ‘When you take the tithe from the Isra- elites which I have given you from them as your inheritance, you shall set aside from it a gift for God, a tithe of the tithe. 27 Your gift shall be considered for you as holy as the priestly portions that the laity separate from their agricultural produce, the grain from the threshing-floor and the produce of the vat—that is, wine and olive oil—and all the laws that apply to their priestly portion apply to yours. 28 So shall you too set aside a gift for God from all your food supply, which in your case is the tithes you take from the Israelites, and you shall give therefrom God’s gift to Aaron the priest. 29 If you receive your tithe from the layperson before he has set aside the priest’s portion from his produce, then from all such gifts, you must set aside all the gifts due to God, i.e., both the priest’s portion he has to set aside and the 10 percent of what you have received from him. The priest’s portion, that part of it which is to be consecrated, must be set aside from its choicest portion.’

83. Leviticus 27:30-31. 84. See above, 3:8.

113 Seventh Reading קרח  מפטיר 30 וְאָֽמַרְ ּתָ֖ אֲלֵהֶ ֑םּבַֽהֲרִֽ ימְכֶ ֤ם אֶת־חֶלְ ּבֹו֙ מִּמֶ֔ ּנּו  ONKELOS  30 וְתֵימַ ר לְ הוֹן בְּאַפְרָשׁ וּתְ כוֹן וְ נֶחְׁשַ ב֙ לַֽלְוִּיִ֔םּכִתְבּואַ ֥ת ןּגֹ֖רֶ וְכִתְבּואַ ֥ת יָֽקֶ ב: 31 וַֽאֲכַלְּתֶ ֤ם יָת שׁ וּפְרֵהּ מִ נֵּהּ וְיִתְ חֲשׁ ֵ ב לְ לֵ וָאֵ י כַּעֲלָלַ ת אִדְּרָ א וְכַעֲלָלַ ת מַעְצַרְתָּ א: אֹתֹו֙ ּבְכָל־מָק֔ ֹום אַּתֶ֖ ם כֶּובֵֽיתְ ֑ם ּכִֽי־ׂשָכָ ֥ר הּוא֙ לָכֶ֔ ם 31 וְתֵיכְ לוּן יָתֵהּ בְּכָ ל אֲתַ ר אַתּ וּן וֶאֱ נַשׁ בָּתֵּ יכוֹן אֲרֵ י אַ גְרָ א הוּא חֵ ֥לֶףעֲבֽ ֹדַתְ כֶ֖ם לּבְאֹ֥הֶ מֹועֵֽד: 32 וְֹלֽא־תִׂשְא֤ ּו עָלָיו֙ חֵ֔טְ א לְ כוֹן חֲלַ ף פֻּלְחַ נְ כוֹן בְּמַשׁ ְ כַּ ן זִמְ נָא: 32 וְלָ א תְ קַבְּ לוּן עֲ לוֹהִ י חוֹבָ א ּבַֽהֲרִֽ ימְכֶ ֥םאֶת־חֶלְּב֖ ֹו מִּמֶ ּ֑נּו וְאֶת־קָדְ ׁשֵ ֧י בְ ֛לנֵֽי־יִׂשְרָאֵ ֹל֥ א בְּאַפְרָשׁ וּתְ כוֹן יָת שׁ וּפְרֵהּ מִ נֵּהּ וְיָת קֻדְשׁ ַ יָּא דִבְ נֵי יִשְׂ רָאֵ ל לָ א תְ חַלּ וּן תְ חַּלְלּ֖ו וְֹל֥אתָמֽ ּותּו: וְלָא תְ מוּתוּן:

צ"ה פסוקים. דניא"ל סימן.

 RASHI  30 בַּהֲרִ ימְ כֶ ם אֶ ת חֶלְבּוֹ מִמֶּ נּוּ. לְאַחַ ר שׁ ֶתָּרִ ימוּ תְּ רוּמַ ת חֻ ִּ לין, אַ ף שׁ ֶ ל לֵוִ י חֻ ִּ לין: 31 בְּכָ ל מָקוֹ ם. אֲפִ ּלוּ בְּ בֵ ית מַעֲ שֵׂ ר מִמֶּ נּוּ: וְ נֶחְשׁ ַ ב. הַמּ וֹתָ ר לַלְוִ ּיִם, חֻ ִּ לין ּגְמוּרִ ין: הַקְּ בָרוֹ ת: 32 וְ לֹא תִ שְׂ אוּ עָ לָיו חֵטְ א וְגוֹ '. הָ א אִ ם לֹא כִּתְ בוּאַ ת ּגֹרֶ ן. לְיִשְׂרָ אֵ ל, שׁ ֶ ּלֹא תֹאמַ ר: הוֹאִ יל וּקְרָ אוֹ תָרִ ימוּ — תִּ שְׂ אוּ חֵטְ א: וְ לֹא תָ מוּתוּ. הָ א אִ ם תְּ חַ ְּ ללוּ — הַכָּ תוּב "תְּ רוּמָ ה", שׁ ֶ נֶּאֱמַ ר: "כִּ י אֶ ת מַעְ שַׂ ר בְּ נֵי יִשְׂרָ אֵ ל תָּ מוּתוּ: אֲשׁ ֶ ר יָרִ ימוּ לַה' תְּ רוּמָ ה"35, יָכוֹ ל יְהֵ א כּ ֻּלוֹ אָ סוּר, תַּ לְ מוּד חסלת פרשת קרח לוֹמַ ר: "וְ נֶחְשׁ ַ ב לַלְוִ ּיִם כִּתְ בוּאַ ת ּגֹרֶ ן"; מַ ה שּׁ ֶ ל יִשְׂרָ אֵ ל

35. לעיל פסוק כד.

In Parashat Korach Gift Cross References The first fruits (of wheat, barley, wine, figs, pomegranates, Deuteronomy 10 18:13 olives, and dates) 26:1-11

11 18:14 All property dedicated by an individual to the priests Leviticus 27:28

Exodus 13:2, 11-13; 12 18:15 The redemption money for firstborn Israelites 34:19-20 Exodus 13:2, 11-13; 13 18:15 The firstborn cow, sheep, or goat 34:19-20

14 18:15 The sheep used to redeem the firstborn donkey Exodus 13:13, 34:20

15 not listed The skins of ascent-offerings Leviticus 7:8

The remainder of the log of oil brought by the healed 16 not listed Leviticus 14:10, 21 metzora after its prescribed applications The remainder of the Omer grain-offering after a fistful of it 17 not listed Leviticus 23:13 is offered up on the altar

18 not listed The two loaves of Shavuot Leviticus 23:17, 20

19 not listed The showbread Leviticus 24:5-9

20 not listed One tenth of the tithes that Israelites must give to Levites Numbers 18:25-32

21 not listed The first of the dough Numbers 15:17-21

22 not listed The first wool shorn from sheep Deuteronomy 18:4

The shoulder, cheeks, and stomach of every cow, sheep, or 23 not listed Deuteronomy 18:3 goat slaughtered for personal use The right to purchase an inherited field that has been 24 not listed dedicated to the Temple and has not been redeemed by the Leviticus 27:21 Jubilee year

114 Numbers 18:30-32 Korach

 Maftir 30 Say further to them, regarding the priest’s portion they must set aside from their tithes: ‘After you set aside its choicest part, the remainder shall be considered for the Levites as non-holy produce from the threshing-floor and as produce from the vat. 31 You and your household may eat it anywhere, for it is your wage in exchange for your service in the Tent of Meeting. 32 After you separate the choicest part from it for the priest, you shall not be guilty of any sin on account of eating or defiling the rest ofit. But before that, you will in- cur guilt by eating or defiling it; you will have stolen the property of the priests, and you will have to pay for it. Similarly, you shall not profane the sanctified produce of the Israelites—their tithes that they have given you but from which you have not yet set aside the priests’ portion—by eating them, so that you shall not die.’ ”85

The Haftarah for parashat Korach may be found on p. 241. The Haftarah for Rosh Chodesh may be found on p. 263.

In Parashat Korach Gift Cross References

1 18:9 The flesh of the communal peace-offerings of Shavuot Leviticus 23:19-20

The remainder of Israelites’ grain-offerings after a fistful is Leviticus 2:3,10, 2 18:9 offered up on the altar 6:9-11

3 18:9 The flesh of sin-offerings Leviticus 6:19, 22

4 18:9 The flesh of guilt-offerings Leviticus 7:6

Property stolen from a convert who died in the interim and 5 18:9 Numbers 5:8 left no heirs One from each of the three sets of ten loaves accompanying 6 18:11 Leviticus 7:12-14 thanksgiving offerings

7 18:11 The breast and right thigh of personal peace-offerings Leviticus 7:30-34

The breast, right thigh, and foreleg of the peace-offering of 8 18:11 Numbers 6:19-20 the Nazirite and two of its twenty accompanying loaves Terumah: a portion of every Israelite’s olive oil, wine, and 9 18:12 Deuteronomy 18:4 grain

Figure 1: The Twenty-four Priestly Gifts  CHASIDIC INSIGHTS  30 The Priestly Gifts: Although the physical priest- God—has become sanctified like the Holy of Ho- hood in the Temple was reserved for the descen- lies…and will be granted all of his physical needs, dants of Aaron, the spiritual priesthood is open just as they were provided for the priests and Lev- to all. God called the Jewish people as a whole “a ites.” 86 kingdom of priests.” As Maimonides explains, In other words, if we recognize the purpose of our “Anybody who dedicates himself and understands creation, which is to serve God,87 and dedicate our- the intellectual imperative to separate himself— selves to accomplishing that purpose, we are as- to stand before God and serve Him, and to know sured of the best of everything at all times.88

85. Likutei Sichot, vol. 38, pp. 65-71. 86. Mishneh Torah, Shemitah VeYovel 13:13. 87. Kidushin 4:14. 88. Likutei Sichot, vol. 2, pp. 690- 691.

114

Korach Haftarah for Korach 1 Samuel 11:14–12:22

In parashat Korach, the people challenge Moses’ authority, which God then defends dramatically. This demonstrates the Moses’ authority is derived solely from his subjection to God. In the haftarah, Samuel anoints Saul, the people’s first king, but reminds them that his authority, too, is legitimate only insofar as it is derived from his subjection to God. 11:14 רוַּיֹ֤אמֶ ׁשְמּואֵ ל֙ םאֶל־הָעָ֔ לְכ֖ ּו ,After being governed by the judges 11:14 the Jewish people asked for a king. Al- וְנֵֽלְכָ ֣ההַּגִלְּגָ ֑ל ּונְחַּדֵ ׁ֥ש ם ׁשָ֖ הַּמְלּוכָֽה: -though the Torah provided for the institu 15 וַּיֵֽלְכ֨ ּו כָל־הָעָ֜ םהַּגִלְ ּגָ֗ לוַּיַמְלִ֩ כּו֩ ׁשָ֨ ם tion of kingship,11 the people’s motivation was not totally pure. Nonetheless, God אֶת־ׁשָא֜ ּול לִפְ נֵ ֤י יְהוָֹהּ֙בַּגִלְ ּגָ֔ לוַּיִזְּבְ חּו־ told the prophet Samuel to anoint Saul as ׁשָ֛ם זְבָחִ ֥יםׁשְ לָמִ֖ יםלִפְ נֵ ֣י יְהוָֹ ֑ה וַּיִׂשְמַ֨ ח the first king of the Jewish people. Samuel ׁשָ֥ם ׁשָא֛ ּולוְכָל־אַ ֥ינְׁשֵ יִׂשְרָאֵ֖ ל עַד־מְאֽ ֹ ד: did so, but it was only after the people were united in their support of Saul that Samuel 12:1 וַּיֹ֤אמֶ רׁשְמּואֵ ל֙אֶל־ּכָל־יִׂשְרָ לאֵ֔ הִ ּנֵה֙ said to the people, “Come, and let us go ׁשָמַ ֣עְּתִ יבְקֽ םֹלְכֶ֔ ל לְכֹ֥ אֲׁשֶר־אֲמַרְ ּתֶ֖ ם to Gilgal, and renew there the kingdom publicly.” 15 All the people went to Gil- לִ ֑יוָֽאַמְלִ ֥יְך עֲלֵיכֶ֖ם מֶֽלְֶך: 2 וְעַּתָ֞ ה הִ ּנֵ ֥ה -gal, and they made Saul king there be הַּמֶ ֣לְֶך | מִתְ הַּלֵ ְ֣ך לִפְ םנֵיכֶ֗ וַֽאֲנִי֙זָקַ ֣נְּתִ י fore God in Gilgal, and they slaughtered peace-offerings there before God, and יוָׂשַ֔בְּתִ ּובָנַ֖י הִ ּנָ ֣םאִּתְ כֶ ֑ם וַֽאֲנִי֙ הִתְ הַּלַ ֣כְּתִ י .Saul and all the people rejoiced greatly לִפְ םנֵיכֶ֔ מִ יּנְעֻרַ֖ עַד־הַ ּיֹ֥ום הַ ּזֶֽה: 3 הִ ֣ינְנִ עֲנּ֣ו -Samuel then said to all Israel, “Be 12:1 בִ י֩ נֶ֨גֶד יְהוָֹ ֜ה וְנֶ �֣גֶד מְׁשִיח֗ ֹואֶ ת־ׁשֹור֩ | מִ֨ י hold, I have hearkened to your voice, to everything which you have said to me, י לָקַ֜חְּתִ וַֽחֲמֹ֧ורמִ ֣י ילָקַ֗חְּתִ וְאֶת־מִ ֤י עָׁשַ֨קְּתִ י֙ .and I have made a king to reign over you אֶת־מִ ֣י רַ יּצֹ֔ותִ ּומִ ּיַד־מִ י֙לָקַ ֣חְּתִ י כֹ֔פֶ ר Now, behold the king is walking before 2 you. As for me, although I am only fifty, I וְאַעְלִ ֥ים עֵינַ֖יּב֑ ֹו וְאָׁשִ֖ יב לָכֶֽם: 4 וַּיֹ֣אמְר֔ ּו have aged prematurely and become old ֹל֥א עֲׁשַקְּתָ֖ נּווְֹל֣ א רַּצֹותָ ֑נּו וְֹלֽ א־לָקַ ֥חְּתָ and hoary, and my sons are here with you to take over for me after I die.12 I have מִ ּיַד־אִ֖ יׁש מְאֽ ּומָ ה: 5 וַּיֹ֨אמֶ ר אֲלֵיהֶ֜ ם עֵ ֧ד walked before you, leading you from my יְהוָֹ֣ה ּבָכֶ֗ ם וְעֵ ֤ד מְׁשִ יחֹו֙ הַ ּיֹ֣ום הַ ּזֶ֔ה ּכִ ֣י .youth and until this day. 3 Now, here I am Bear witness against me before God and ֹל֧א מְצָאתֶ ֛ם ּבְ ייָדִ֖ מְאּ֑ומָ ה וַּיֹ֖אמֶ ר עֵֽד: before His anointed king: Whose ox did I take to perform my personal work? Whose donkey did I take to travel from town to town when serving you? Although I should have purchased a donkey for this purpose from public funds, I used my own personal donkey. Whom did I rob? Whom did I oppress? From whose hand did I take a ransom in order that I hide my eyes from the truth when passing judgment? If I did any of these things, tell me, and I shall restore to you.” 4 They said, “You did not rob us, nor did you oppress us, neither did you take anything from anyone’s hand.” 5 He said to them, “God is a witness against you, and His anointed king is witness this day, that you have not found anything untoward in my hand.” A voice issued from heaven, and it said, “I bear witness.”

11. Deuteronomy 17:14-20. 12. See Judges 8:1-5; Shabbat 56a; Bemidbar Rabbah 10:5.

241 Haftarah for KORACH

6 רוַּיֹ֥אמֶ ל ׁשְמּואֵ֖ אֶל־הָעָ ֑ם יְהוָֹ ֗ה אֲׁשֶ ֤ר Samuel said to the people, “It is God 6 who prepared Moses and Aaron for their עָׂשָ ה֙אֶ ת־מֹׁשֶ ֣ה וְאֶֽת־אַֽ הֲרֹ֔ן וַֽאֲׁשֶ ֧ר mission, and who brought your forefathers הֶֽ עֱלָ ֛ה אֶ ת־אֲבֹֽותֵיכֶ֖ם מֵאֶ ֥רֶ ץ מִצְרָֽ יִם: up from the Land of Egypt. 7 Now, stand 7 וְעַּתָ֗ ההִֽתְ יַּצְב֛ ּווְאִּׁשָֽפְטָ ֥ה אִּתְ כֶ֖ם ,and I shall reason with you before God concerning all the righteous acts which He לִפְנֵ ֣י יְהוָֹ ֑ה א֚ ֵ ת ּכָל־צִדְ ק֣ ֹות יְהוָֹ ֔ה אֲׁשֶ ר־ did to you and to your forefathers. 8 When ֥העָׂשָ אִּתְ כֶ֖ם וְאֶ ת־אֲבֽ ֹתֵיכֶֽם: 8 ּכַֽאֲׁשֶ ר־ Jacob came to Egypt, and your forefathers cried out to God, God sent Moses and ּבָ ֥א ב יַֽעֲקֹ֖ מִצְרָ ֑יִםוַּיִזְעֲק֤ ּו אֲבֽ ֹתֵ יכֶם֙ אֶ ל־ Aaron, and they brought your forefathers יְהוָֹ ֔הוַּיִׁשְ חלַ֨ יְהוָֹ ֜ה אֶ ת־מֹׁשֶ ֣ה וְאֶֽ ת־ out of Egypt, and they settled them in this place. 9 But your forefathers forgot God, אַֽ הֲרֹ֗ןוַּיֹוצִ ֤יאּו אֶ ת־אֲבֹֽותֵ יכֶם֙מִּמִצְרַ֔ יִם their God, and He delivered them into וַּיֹֽׁשִב֖ ּוםּבַּמָק֥ ֹום הַ ּזֶֽה: 9 וַּֽיִׁשְּכְח֖ ּו אֶ ת־ the hand of Sisera, the commander of the army of Chatzor,13 and into the hand of יְהוָֹ ֣ה אֱֹלֽהֵיהֶ ֑םוַּיִמְּכֹ֣ ר אֹתָ֡ ם ּבְ יַ ֣ד סִיסְרָ א֩ the Philistines,14 and into the hand of the ׂשַר־צְבָ֨ א חָצ֜ ֹור ּובְ יםיַד־ּפְלִׁשְּתִ֗ ּובְ יַד֙ king of Moab,15 and they waged war with מֶ ֣לְֶך מֹואָ֔ ב וַּיִּֽלָֽחֲמ֖ ּו ּבָֽ ם: 10 וַּיִזְעֲק֤ ּו אֶ ל־ ,them. 10 They cried out to God, and said ‘We have sinned, for we have forsaken יְהוָֹה֙ רֻוַּיֹֽאמְ ֣חָטָ֔ אנּו ּכִ ֤י עָ זַ֨בְ נּו֙ אֶ ת־יְהוָֹ ֔ה God, and have served idols, such as the דוַּנַֽעֲבֹ֥ אֶת־הַּבְ עָלִ֖ ים וְאֶת־הָֽעַׁשְּתָר֑ ֹות Baal-idols and Ashtarot-idols. Now, save us from the hand of our enemies, and we וְעַּתָ֗ ההַּצִילֵ ֛נּו מִ ּיַ ֥ד אֽ ֹיְבֵ֖ינּו וְנַֽעַבְדֶּֽךָ : shall serve You.’ 11 God sent Gideon,16 also 11 וַּיִׁשְלַ ֤ח יְהוָֹה֙אֶ ת־יְרֻּבַ ֣עַ ל וְאֶת־ּבְדָ֔ ן known as Yerubaal;17Samson,18 also known as Bedan, for he was from the tribe of Dan;19 וְאֶ ת־יִפְּתָ֖ חוְאֶת־ׁשְמּואֵ ֑ל וַּיַּצֵ֨ ל אֶתְ כֶ֜ ם Yiftach;20 and myself, Samuel,21 and through מִּיַ ֤ד אֽ ֹיְבֵיכֶם֙מִּסָבִ֔ יב וַּתֵֽׁשְב֖ ּו ּבֶֽטַ ח: these judges He saved you from the hand of 12 וַּתִרְא֗ ּוּכִ ֣ינָחָ֞ ׁש מֶ ֣לְֶךּבְ נֵֽי־עַ ּמֹוןּ֘בָ ֣א your enemies round about, and you dwelt in safety. 12 When you saw that Nachash, עֲלֵיכֶ ם֒וַּתֹ֣אמְ רּו לִ֔ י ֹל֕ א ּכִי־מֶ֖לְֶךיִמְֹל֣ ְך the king of Ammon, came upon you, you עָלֵ ֑ינּו וַֽיהוָֹ ֥ה אֱֹלֽהֵיכֶ֖ם מַלְּכְכֶֽם: 13 וְעַּתָ֗ ה said to me, ‘No, judges and prophets are not enough. Rather, a king shall rule over us.’22 הִּנֵ֥ה הַּמֶ ֛לְֶךאֲׁשֶ ֥ר ּבְחַרְ ם ּתֶ֖ אֲׁשֶ ֣ר But God, your God, is your king. 13 So ׁשְאֶלְּתֶ ֑ם וְהִ הּנֵ֨ נָתַ ֧ן יְהוָֹ ֛ה עֲלֵיכֶ֖ם מֶֽלְֶך: -now, behold the king whom you have cho sen, whom you have requested. Behold, 14 א֣ אִם־ּתִֽירְ ּואֶ ת־יְהוָֹ ֗ה וַֽעֲבַדְ ֤םּתֶ אֹ תֹו֙ God has appointed a king over you. 14 If ּוׁשְמַעְּתֶ ֣םּבְקֹול֔ ֹו אוְֹל֥ תַמְר֖ ּו ֣יאֶת־ּפִ יְהוָֹ ֑ה you will fear God, serve Him, listen to His voice, and not rebel against the command- וִֽהְ יִתֶ ֣ם םּגַם־אַּתֶ֗ וְגַם־הַּמֶ֨ לְֶך֙ ֣ראֲׁשֶ מָלַ ְ֣ך ments of God, both you and the king who עֲלֵיכֶ֔ ם ראַחַ֖ יְהוָֹ ֥ה אֱֹלֽהֵיכֶֽם: 15 וְאִ ם־ reigns over you will be granted long lives ֹל֤א תִׁשְמְ עּו֙ ּבְק֣ ֹול יְהוָֹ ֔ה ּומְרִ יתֶ֖ ם אֶת־ּפִ ֣י to follow God, your God. 15 But if you will not listen to the voice of God and rebel יְהוָֹ ֑ה וְהָֽיְתָ ֧ה יַד־יְהוָֹ ֛הּבָכֶ֖ם ּובַֽאֲבֹֽותֵיכֶֽם: against the commandments of God, God’s hand will be against you as it was against your fathers. And your fathers will have to suffer the disgrace of their graves being dug up.

13. Judges 4:1-4. 14. Judges 10:6-8. 15. Judges 3:12-14. 16. Judges 6:11-8:32. 17. Judges 6:32. 18. Judges 14-16. 19. Bedan is seen as contraction of ben-Dan, “a son of Dan.” 20. Judges 11:1-12:7. 21. 1 Samuel 1-11. 22. 1 Samuel 11:1-12.

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16 ּגַם־עַּתָ֗ ה הִתְ יַּצְב֣ ּוּורְ א֔ ּו אֶת־הַּדָ בָ ֥ר Even now, stand and see this great thing 16 which God will do before your eyes. 17 Is הַ ּגָדֹו֖ל הַ ּזֶ ֑האֲׁשֶ ֣ר יְהוָֹ ֔ה עֹׂשֶ֖ה לְעֵֽינֵיכֶֽם: it not today the summer, the season of the 17 הֲל֤ ֹואקְצִֽיר־חִּטִ ים֙ הַּיֹ֔ום אֶקְרָ א֙ אֶ ל־ wheat harvest? Nonetheless, I shall call to יְהוָֹ֔ה וְיִּתֵ ֥ן קֹל֖ ֹות ּומָטָ ֑ר ּודְ עּ֣וּורְ א֗ ּו ּכִ י־ ,God, and He will send thunder and rain notwithstanding that rain at this time of רָֽעַתְ כֶ ֤םרַ ּבָ ה֙אֲׁשֶ ֤ר עֲׂשִיתֶ ם֙ ּבְ עֵינֵ ֣י יְהוָֹ ֔ה -year is a bad sign and God does not pun לִׁשְא֥ ֹול לָכֶ֖ם מֶֽלְֶך: 18 וַּיִקְרָ ֤א ׁשְמּואֵ ל֙ ish people for no reason. Thus, you shall know and see that God answers me, and it אֶל־יְהוָֹ ֔הוַּיִּתֵ ֧ן יְהוָֹ ֛ה קֹֹל֥ תּומָטָ֖ רּבַ ּיֹ֣ום was therefore unnecessary to ask God for הַה֑ ּוא וַּיִירָ֨ א ֥םכָל־הָעָ מְאֹ֛ ד אֶ ת־יְהוָֹ֖ה a king. Therefore, the evil that you have done in the eyes of God is great, namely, to וְאֶת־ׁשְמּואֵֽ ל: 19 וַּיֹֽאמְר֨ ּו כָל־הָעָ֜ ם אֶ ל־ request a king for yourselves.” 18 Samuel ׁשְמּואֵ֗ ל הִתְ ּפַּלֵ ֧ל ּבְ עַ ד־עֲבָדֶ ֛יָך אֶ ל־ then called to God, and God sent thunder and rain on that day, and all the people יְהוָֹ ֥ה אֱֹלהֶ֖יָך וְאַ ל־נָמ֑ ּות ּכִֽ י־יָסַ ֤פְ נּו עַ ל־ greatly feared God and Samuel. 19 All ּכָל־חַ ּטֹאתֵ֨ ינּו֙ רָ העָ֔ לִׁשְאֹ֥ ללָ֖נּו מֶֽלְֶך: the people said to Samuel, “Pray for your 20 רוַּיֹ֨אמֶ ׁשְמּואֵ ֤ל אֶל־הָעָם֙ אַל־ּתִירָ֔ אּו servants to God, your God, and let us not die. For we have added evil to all our sins, אַּתֶ ֣םעֲׂשִיתֶ֔ ם אֵ ֥תּכָל־הָֽרָ עָ֖ה הַּזֹ֑ את אַ֗ ְך ”.namely, to request a king for ourselves אַל־ּתָס֨ ּורּו֙ מֵאַֽ חֲרֵ ֣י יְהוָֹ ֔ה וַֽעֲבַדְ ּתֶ ֥ם אֶ ת־ .Samuel said to the people, “Fear not 20 You have done all this evil, but do not turn יְהוָֹ֖ה ּבְכָל־לְבַבְכֶֽם: 21 וְֹל֖ אּתָס֑ ּורּו ּכִ ֣י | aside from following God, and serve God אַֽחֲרֵ֣י הַּתֹ֗ הּו אֲׁשֶ ֧ר ֹלֽ א־יֹועִ ֛ילּו וְֹל֥ איַּצִ֖ ילּו ,with all your heart. 21 Do not turn aside for then you will go after vain things which 22 ּכִי־תֹ֥ הּו הֵּֽמָ ה: ּכִ֠י ֹלֽ א־יִּטֹׁ֤ש יְהוָֹה֙ אֶ ת־ .cannot profit or deliver, for they are vain עַּמֹ֔וּבַֽ עֲב֖ ּורׁשְמ֣ ֹו הַ ּגָד֑ ֹול י ּכִ֚ ֣ הֹואִ יל יְהוָֹ ֔ה Do not worry, for God will not forsake 22 לַֽעֲׂשֹ֥ות אֶתְ כֶ֛ם לֹ֖ו לְעָֽם: His people for His great name’s sake; to do so would tarnish His reputation amongst the nations of the earth. For God has sworn to make you a people for Himself.”

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Dedicated in honor of our children Nathan, Yitzchok, Moshe Lev, and Gilana

May you continue to grow in the ways of our holy Torah Yuri and Deana Pikover