Korach

My Musing-
Many people are familiar with the midrash Rashi quotes about Korach’s points of contention. According to the midrash , as quoted by Rashi, Korach asked questions regarding what he explained was the self contradictory nature of the law: Does a Talit, prayer shawl, which is dyed totally techelet, the blue used for tzitzit, fringes, require the tzitzit since it is already that color? Does a house that if full of Torah scrolls need a mezuzah, the small piece of parchment that contains just a few verses of the Torah?
But if he was seeking leadership why did he seek to uproot the entire Torah?
How did Korach’s rebellion get this far? Didn’t he experience all that happened to the Israelites? Wasn’t he a member of the tribe of Levi who were given the specialized task of guarding the sanctity of the Temple in its transport?
The midrash quoted by Rashi is the second Midrash Tanhuma of Korach (which we will discuss next year God willing). The first one which we deal with here sets the stage for the event. The midrash explains that Korach was not motivated by a desire for truth or honesty. He was motivated by ambition and jealousy. What does it mean to be so driven that you are willing to overturn an entire system for personal gain? An additional point is raised in the opening of the midrash- how successful was he? How did he gain so many followers of stature?
מדרש תנחומא )ורשא( פרשת קרח סימן א

(במדבר טז:א) וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן פֶּלֶת בְּנֵי רְאוּבֵן.
And Korach, the son of Yitzhar, the son of Kehat, the son of Levi, and Dotan and Aviram, the sons of Eliav, and On the son of Pelet the sons of Reuben
"וַיִּקַּח קֹרַח"
זה שאמר הכתוב (משלי יח:יט) "אָח נִפְשָׁע מִקִּרְיַת עֹז <ומדונים> וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן"
"אָח נִפְשָׁע מִקִּרְיַת עֹז", זה קרח שחלק כנגד משה, ומרד וירד מן כבוד שהיה בידו.
What is the meaning of And Korach took?
This is what the scripture means by “A brother offended from a fortified city, and disputes are like the bars of the palace”
The first phrase refers to Korach who argued against Moshe, and rebelled and fell from the honor previously given to him.
ואין 'נִפְשָׁע' אלא לשון מרידה, כמו דאמרת (מלכים ב, ג:ז) "וַיֵּלֶךְ וַיִּשְׁלַח אֶל יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה לֵאמֹר מֶלֶךְ מוֹאָב פָּשַׁע בִּי הֲתֵלֵךְ אִתִּי אֶל מוֹאָב לַמִּלְחָמָה וַיֹּאמֶר אֶעֱלֶה כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶיךָ"
וכן הוא אומר (מלכים ב ח:כב ) "וַיִּפְשַׁע אֱדוֹם מִתַּחַת יַד יְהוּדָה עַד הַיּוֹם הַזֶּה אָז תִּפְשַׁע לִבְנָה בָּעֵת הַהִיא"
The midrash enters a set of proof texts to justify its unorthodox reading of the Korach episode into the normative meaning. The word “נִפְשָׁע” means sinned or transgressed against. The midrash brings verse from Kings II, 3:7, 6:22 to prove that the root of “נִפְשָׁע” has a connotation of rebellion.
"וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן",מדינים שעשה כנגדו פלטים כבריח ארמון, שחלק על משה ועל המקום.
Although the traditional reading is midyanim, the actually text (the kri) is medunim which means disputes. The midrash explains that the reference is to the challenges that were raised by Korach against the fortified palace of Moshe in his role as the Prophet of the Lord realying the Divine Torah to the nation

The midrash now explains the method that Korach employed.
"וַיִּקַּח" אין ויקח אלא משיכת דברים רכים, שמשך כל גדולי ישראל והסנהדראות אחריו.
The midrash expounds that “and he took” implies using language to manipulate the masses. The midrash astonishingly declares that Korach was dynamic enough in his words to gain a following of the leaders of the nation.
במשה הוא אומר (במדבר א:יז) "וַיִּקַּח מֹשֶׁה וְאַהֲרֹן אֵת הָאֲנָשִׁים הָאֵלֶּה אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת" וכן הוא אומר(ויקרא ח:ב) "קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וְאֵת הַבְּגָדִים וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת פַּר הַחַטָּאת וְאֵת שְׁנֵי הָאֵילִים וְאֵת סַל הַמַּצּוֹת"
וכן הוא אומר(הושע יד:ג) "קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל יְדֹוָד אִמְרוּ אֵלָיו כָּל תִּשָּׂא עָוֹן וְקַח טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ"
וכן הוא אומר(בראשית יב:טו)בראשית יב "וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה"
הוי "וַיִּקַּח קֹרַח" שבדברים רבים משך לבם.
The midrash brings proof texts from Bemidbar 1:17, Vayikra 8:2, Hosea 14:3, and Bereishit 12:15 to show that the language of “take” implies using words to seduce or manipulate people into following you into sin.
"וַיִּקַּח קֹרַח" על ידי מה נחלק?
על ידי אליצפן בן עוזיאל אחי אביו שנעשה נשיא על משפחתו. שנאמר(במדבר ג:ל) "וּנְשִׂיא בֵית אָב לְמִשְׁפְּחֹת הַקְּהָתִי אֱלִיצָפָן בֶּן עֻזִּיאֵל
Now that we have established that Korach used oratory to sway the masses to rebellion the midrash wants to identify the actual points of contention. The midrash explains that Korach was at first passed over the leadership position of his familial grouping. But it was not that alone.
אמר קרח: ארבעה אחים היו אחי אבא שנאמר( שמות ו:יח) "וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה", עמרם הבכור זכה אהרן ובניו לכהונה ומשה אחיו למלכות מי ראוי ליטול את השניה לא השני, ואני בנו של יצהר הייתי ראוי להיות על משפחתי נשיא והוא עשה בנו של עוזיאל קטן של אחי אבא יהא גדול עלי, הריני חולק ומבטל כל מה שנעשה על ידו.
Korach reasoned: There were four brothers who were the sons of Levi; Amram, Yitzhar, Hevron, and Uziel. Amram, the eldest, merited to have his two sons, Moshe and Aaron, take the mantle of leadership and priesthood. The next leadership position should have gone to the children of the next in line, Yitzhar. But Moshe made the child of the youngest above me. I will uproot all that Moshe has done.
לפיכך היתה מחלקותו:
Therefore Korach began to dispute.

Sh'lach

Sh’lach – my musing

This midrash seems to have a problem with the scorecard. The opening quote is the command to Moses to choose men to spy the land. Yet the exposition calls upon a verse from Psalms that the midrash applies to both Aaron and Moses. The verse describes the brave hearted being looted and falling into a deep sleep and then the warriors not finding their hands. The midrash’s application of this verse is to illustrate the feeling of helplessness that beset Moses and Aaron when faced with the spies’ report. The difficulty lies in that Moses gives the command alone and yet Aaron is taken to task along with him.

The midrash continues the narrative with credit given to Kalev for quieting the people. The verse brought to illustrate this indicates that Kalev took command of the situation because the people were not listening.
One would expect Joshua, Moses’ devoted student, to take a stand, even if he would act as he did last week when he demanded that Moses stop the unauthorized prophesying of Eldad and Meidad, yet he is conspicuously missing from the midrash’s version of the event. The midrash is venerating Kalev, even demonstrating that he had the trust of the group. Was Kalev being groomed for leadership as well?

מדרש תנחומא (ורשא) פרשת שלח סימן ב

במדבר פרק יג
א) וַיְדַבֵּר יְדֹוָד אֶל מֹשֶׁה לֵּאמֹר:
ב) שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם:
ג) וַיִּשְׁלַח אֹתָם מֹשֶׁה מִמִּדְבַּר פָּארָן עַל פִּי יְדֹוָד כֻּלָּם אֲנָשִׁים רָאשֵׁי בְנֵי יִשְׂרָאֵל הֵמָּה:

"שְׁלַח לְךָ אֲנָשִׁים"
זה שאמר הכתוב (תהלים עו:ו) "אֶשְׁתּוֹלְלוּ אַבִּירֵי לֵב נָמוּ שְׁנָתָם וְלֹא מָצְאוּ כָל אַנְשֵׁי חַיִל יְדֵיהֶם"
This is what the scripture meant by “the brave hearts were looted, they fell into sleep, and the warriors did not find their hands”

"אֶשְׁתּוֹלְלוּ אַבִּירֵי לֵב" אלו משה ואהרן ששלחו המרגלים ובאו ואמרו לשון הרע על הארץ ולא היו יודעין מה לעשות, אלא אף משה ואהרן נתרשלו ידם.
מיד עמד כלב ושתק כל אותן האוכלסין, שנאמר (במדבר יג:ל) "וַיַּהַס כָּלֵב אֶת הָעָם אֶל מֹשֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָה"ּ
עמד לו על הספסל והיה משתקן ואומר הסו הסו והם שותקין לשמוע ממנו.
אמר להן: (במדבר פרק יד:ו-ז)"וִיהוֹשֻׁעַ בִּן נוּן וְכָלֵב בֶּן יְפֻנֶּה מִן הַתָּרִים אֶת הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם"
"וַיֹּאמְרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד"
The midrash identifies the brave hearted who got looted and were incapable to formulate a response as Moshe and Aaron who sent the spies. These spies returned and maligned the land and no one knew what to do. Even Moshe and Aaron “threw their hands up”.
Immediately, Calev stood up and quieted the masses. As it says, “Calev quieted down the nation to Moshe and said Let us go up and inherit the land because we can accomplish this”
He stood on the bench and said, quiet, quiet, and they stopped talking to hear him. He said “the land is very very good”
אמר לו הקדוש ברוך הוא למשה: טובה גדולה אני מחזיק לכלב שנאמר (דברים א:לו) " זוּלָתִי כָּלֵב בֶּן יְפֻנֶּה הוּא יִרְאֶנָּה וְלוֹ אֶתֵּן אֶת הָאָרֶץ אֲשֶׁר דָּרַךְ בָּהּ וּלְבָנָיו יַעַן אֲשֶׁר מִלֵּא אַחֲרֵי יְדֹוָד"
The Holy One Blessed be He said to Moshe: I will extend to Calev a great good, as it says, except for Calev the son of Yephuneh, he will see it ans I will give him the land that he tread upon and to his children in that he completely followed after Me”
מהו " זוּלָתִי"?
זה לזה אותי יתר ויתר מששים מכם. אתם לא מצאתם ידיכם אלא נתרשלתם, לכן נאמר "אֶשְׁתּוֹלְלוּ אַבִּירֵי לֵב".
What is the meaning “except”?
This one to me more than any other even more than sixty of you. You (Moshe and Aaron) did not find your hands, but you despaired, therefore it says, “the brave hearts were looted”.
כל כך למה?
לפי שהיו שלוחים טפשין, עליהם אמר שלמה (משלי כו:ו)" מְקַצֶּה רַגְלַיִם חָמָס שֹׁתֶה שֹׁלֵחַ דְּבָרִים בְּיַד כְּסִיל "
Why so much?
Because they sent simpletons (silly ones). Of them Solomon said “Like cutting off the feet or drinking violence, that is smilar to sending a message in the hand of a fool”

Beha'alotecha- my musing

The pshat of this midrash seems very literal: ְRather than accept the commandment to kindle the candelabra in the Sanctuary as something that God needs or desires, the midrash sets the reader straight. The command to bring light into the Sanctuary is for mankind’s benefit. The midrash brings proof texts from psalms and the book of Daniel to further illustrate that God has no need for the physical light that is lit by flesh and blood (בשר ודם) and is very capable of providing all the light that is required.
The second part of the midrash reiterates the question and adds an insight that is difficult to comprehend in its literal application but can perhaps be better understood metaphysically. The midrash posits and brings proof texts that Solomon built the Temple counterintuitively. Rather than build the windows to allow maximum ambient light into the Temple, the apertures of the Temple were constructed to minimize the light coming in yet allow maximum light out. The midrash brings this as further proof that the Temple did not need any light much less the light of the Menorah that Aaron was commanded to light. But Aaron was commanded to light the menorah.
Was the candlepower of the Temple sufficient to light up the world? The cynical mind would answer in the negative but if we allow ourselves to understand the symbolism, perhaps even the metaphysical reality, then the message is clear. God does not want humans to light up the Temple for Him, but for us. The angle of illumination of the windows is not for us to imagine a super-physical miracle but a deeper message. The light of the Temple, where the purity of the service of God finds its zenith, should flow outward and inspire the world. Hence the prayer and even exhortation to grow Torah and a make it glorified. Understanding that God does not need the commandments but they were given for our benefit is the key for this growth.
Then the advent of the messianic era will be upon us. As the proof text from Isaiah posits, our light will meet His light.

Beha'alotecha

מדרש תנחומא פרשת בהעלותך סימן ב
Midrash Tanhuma (Warsaw edition) Beha’alotecha 2

(במדבר ח:ב)"[דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו]בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת [אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת]
זה שאמר"הכתוב (ישעיהו מב:כא)"יְדֹוָד חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר"
(Numbers 8:2)“[Speak unto Aaron and say to him] When you light the candles [to the front of the candelabra, the seven candles should shine]
This is what was said by the scripture (Isaiah 42:21) “God desires for His righteousness, magnify Torah and glorify it”

אמר ליה הקב"ה למשה: לא בשביל שאני צריך לנרות של בשר"ודם הזהרתי על הנרות, אלא כדי לזכותם. וכן הוא אומר (דניאל ב:כב) "[הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא]<ונהירא> וּנְהוֹרָא עִמֵּהּ שְׁרֵא". וכן הוא אומר (תהלים קלט:יב) " גַּם חֹשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה" ללמדך שאינו צריך לנרות של ב"ו.
Said the Holy One Blessed be He to Moses: I did not warn you about the candles because I have need for the candles of flesh and blood. Rather to bring them merit. And thus it says (Daniel 2:22)” He reveals deep and hidden, and knows what is in the dark and light stays with Him”

And thus it says (Psalms 139:12) “Even darkness is not too dark for you and the night will shine like the day, like the dark like the light” to teach you that He does not need the candles of flesh and blood
תדע לך כשאדם בונה בית עושה לו חלונות צרות מבחוץ ורחבות מבפנים, כדי שיהא האור נכנס מבחוץ ומאיר מבפנים. ושלמה בנה בהמ"ק {בית המקדש} ולא עשה כן. אלא עשה חלונות צרות מבפנים ורחבות מבחוץ כדי שיהא האור יוצא מבפנים מבהמ"ק ומאור לחוץ. שכן הוא אומר (מלכים א, ו:ד) "וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים", להודיעך שכלו אור ואינו צריך לאורה.
Know that when a human builds a house he makes windows that are narrow on the exterior and wide on the interior, in order to allow light to enter from outside and light up the interior. And Solomon built the Holy Temple and did not do this. Rather he made windows that were narrow on the interior and wide for the exterior, in order that the light should emanate from within to the outside, as it says, (I Kings 6:4) “And he made for the House windows narrow and framed” to teach you that it was all light and did not need her (the candelabra’s) light.

ולמה צוה אתכם? כדי לזכות אתכם. לכך נאמר "בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת", הוי " יְדֹוָד חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר".
And why did He command you? To bring you merit. Therefore it says “when you light the candles” that is, “God desires for his righteousness, make Torah great and glorify it”

אמר להם הקב"ה לישראל: הוו זהירין להדליק את הנרות לשמי ואני מאיר לכם אורה גדולה לעתיד לבא. לכך נאמר(ישעיהו ס:א) " קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ [וּכְבוֹד יְדֹוָד עָלַיִךְ זָרָח]"
וכתיב שם (ישעיהו ס:ג) " וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵך"
Said the Holy One Blessed be He to Israel: take care to kindle the lights for My Name and I will illuminate for you a great light in the future to come. Therefore it says (Isaiah 60:1) “Arise my light because your light has come [and the honor of God shines upon you]” And it says there (Isaiah 60:3) “And the nations will go by your light and kings by the brightness of your shine”

Introduction

One of my “hobbies” extending from my study of Medieval Jewish History is the study of Midrash Tanhuma which apparently was a favorite of the rabbinical leaders of the time, and extracting the lessons that Chazal embedded within the midrash. In 1989 John Townsend translated the Midrash Tanhuma of Genesis into English, using the Oxford Manuscript text that was researched by Solomon Buber in 1885. I have used the common Warsaw text and will endeavor to include the variations from the Buber text in footnote form. (Townsend later published the Tanhuma on Exodus and Leviticus in 1997) I have included my free hand English translation in alternating paragraphs. As I develop this medium further I will experiment with different formats that will hopefully make the midrashim more accessible.