Sefaria Midrash Tanchuma, Korach 3-4
Sefaria Midrash Tanchuma, Korach 3-4
About This Text
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 - c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 - 800 לספירה בקירוב)
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Midrash Korach, Siman 3
וַיִּקַח קֹרַח. לָקַח טַלִּיתוֹ וְהָלַךְ לִטֹּל עֵצָה מֵאִשְׁתּוֹ. בְּשָׁעָה שֶׁאָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה קַח אֶת הַלְּוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אוֹתָם, וְכֹה תַּעֲשֶׂה לָהֶם לְטַהֲרָם וְגוֹ' (שם ח, ו-ז), מִיָּד עָשָׂה מֹשֶׁה כֵן לְקֹרַח. הִתְחִיל לְחַזֵּר עַל כָּל יִשְׂרָאֵל, לֹא הָיוּ מַכִּירִין אוֹתוֹ. אָמְרוּ לוֹ: מִי עָשָׂה בְךָ כָּךְ. אָמַר לָהֶם: מֹשֶׁה עָשָׂה בִּי כָּךְ, וְלֹא עוֹד אֶלָּא נְטָלוּנִי בְּיָדַי וְרַגְלַי וְהָיוּ מְנִיפִין אוֹתִי וְאוֹמְרִים לִי, הֲרֵי אַתָּה טָהוֹר. וְהֵבִיא אֶת אַהֲרֹן אָחִיו וְקִשְּׁטוֹ כְּכַלָּה וְהוֹשִׁיבוֹ בְּאֹהֶל מוֹעֵד. מִיָּד הִתְחִילוּ שׂוֹנְאֵי מֹשֶׁה לְהִתְגָּרוֹת בּוֹ אֶת יִשְׂרָאֵל, וְאָמְרוּ, מֹשֶׁה מֶלֶךְ, וְאַהֲרֹן אָחִיו כֹּהֵן גָּדוֹל, וּבְנֵי אַהֲרֹן סְגָנֵי כְהֻנָּה. תְּרוּמָה לַכֹּהֵן, מַעֲשֵׂר רִאשׁוֹן לַכֹּהֵן, עֶשְׂרִים וְאַרְבַּע מַתָּנוֹת לַכֹּהֵן. מִיָּד, וְיִקָּהֲלוּ עַל מֹשֶׁה וְעַל אַהֲרֹן וְגוֹ'. אָמַר רַבִּי לֵוִי, בְּאוֹתָהּ שָׁעָה כִּנֵּס אֶת עֲדָתוֹ, וְאָמַר לָהֶם: הִרְבֵּיתֶם עָלֵינוּ מַשְּׂאוֹי יֶתֶר מִשִּׁעְבּוּד מִצְרַיִם, טוֹב לָנוּ תַּחַת יַד מִצְרַיִם יוֹתֵר מִתַּחַת יְדֵיכֶם, שֶׁבְּכָל שָׁנָה וְשָׁנָה מֵתִים מִמֶּנּוּ חֲמִשָּׁה עֶשֶׂר אֶלֶף וְאַרְבָּעִים וַחֲמִשָּׁה. וּבִקְּשׁוּ לְסָקְלָן. וְיִשְׁמַע מֹשֶׁה וַיִּפֹּל עַל פָּנָיו. אָמַר לָהֶם מֹשֶׁה, לֹא מְלוּכָה אֲנִי מְבַקֵּשׁ, וְלֹא אַהֲרֹן כְּהֻנָּה גְּדוֹלָה, שֶׁנֶּאֱמַר: וְאַהֲרֹן מַה הוּא כִּי תָּלִינוּ עָלָיו. אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא כָּךְ צִוִּיתַנִי, שֶׁנֶּאֱמַר: וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן וְגוֹ' (שמות כח, א), וַהֲרֵי עָמְדוּ כְּנֶגְדֵנוּ לְהָרְגֵנוּ. אָמַר לָהֶם: בֹּקֶר וְיוֹדַע ה' אֶת אֲשֶׁר לוֹ. מַהוּ בֹּקֶר. אָמַר רַבִּי נָתַן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם יִתְקַבְּצוּ כָּל חַרְטוּמֵי מִצְרִים וִיבַקְּשׁוּ לַהֲפֹךְ אֶת הַבֹּקֶר לְעֶרֶב וְעֶרֶב לְבֹקֶר, לֹא יוּכְלוּ. כָּךְ, כְּשֵׁם שֶׁהִבְדַּלְתִּי בֵּין אוֹר לְחֹשֶׁךְ, כָּךְ הִבְדַּלְתִּי אַהֲרֹן לְהַקְדִּישׁוֹ בְּקֹדֶשׁ הַקָּדָשִׁים. מִיָּד, וַיִּשְׁלַח מֹשֶׁה לִקְרֹא וְגוֹ'. לֹא נֵלֵךְ לֹא נָבוֹא אֵין כְּתִיב כָּאן, אֶלָּא לֹא נַעֲלֶה. וַעֲלֵיהֶם אָמַר שְׁלֹמֹה, פִּי כְסִיל מְחִתָּה לוֹ (משלי יח, ז). פָּתְחוּ פִּיהֶם לְפֻרְעָנִיּוּת, לוֹמַר, שֶׁהֵם מֵתִים בִּיְרִידָה וְלֹא בַּעֲלִיָּה. כְּשֵׁם שֶׁאָמְרוּ כָּךְ מֵתוּ, וְיָרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאוֹלָה. אָמַר מֹשֶׁה, הוֹאִיל וְלֹא רָצוּ לָבֹא, אֲנִי אֵלֵךְ אֶצְלָם, אוּלַי יִתְבַּיְּשׁוּ וְיַחְזְרוּ בָהֶם, שֶׁנֶּאֱמַר: וַיָּקָם מֹשֶׁה וַיֵּלֵךְ אֶל דָּתָן וַאֲבִירָם. כְּשֶׁרָאוּ אוֹתוֹ, הִתְחִילוּ לְחָרֵף וּלְגַדֵּף, שֶׁנֶּאֱמַר: וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים. וְכִי יוֹשְׁבִין אוֹ כוֹרְעִין אוֹ נוֹפְלִין יוֹצְאִין בְּנֵי אָדָם. אֶלָּא מְלַמֵּד שֶׁיָּצְאוּ כְּשֶׁהֵן מְחָרְפִין וּמְגַדְּפִין, שֶׁנֶּאֱמַר כָּאן יְצִיאָה וְהַצָּבָה, וְנֶאֱמַר בְּגָלְיַת הַפְּלִשְׁתִּי יְצִיאָה וְהַצָּבָה, דִּכְתִיב: וְיָצָא אִישׁ הַבֵּינַיִם (ש״א יז, ד), וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב (שם פסוק טז). מַה יְּצִיאָה וְהַצָּבָה הַתָּם בְּחֵרוּפִין וּבְגִדּוּפִין, אַף כָּאן בְּחֵרוּפִין וּבְגִדּוּפִין. לְכָךְ פָּתַח מֹשֶׁה וְאָמַר, אִם כְּמוֹת כָּל הָאָדָם יְמוּתוּן אֵלֶּה וְגוֹ'. וּכְתִיב: וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ. בֹּא וּרְאֵה כַּמָּה קָשָׁה הַמַּחֲלֹקֶת, שֶׁכָּל הָעוֹזֵר בַּמַּחֲלֹקֶת, הַקָּדוֹשׁ בָּרוּךְ הוּא מְאַבֵּד אֶת זִכְרוֹ. שֶׁכָּךְ כְּתִיב: וְאֵשׁ יָצְאָה מֵאֵת ה' וְתֹאכַל אֶת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ. אָמַר רַבִּי בְּרֶכְיָה, כַּמָּה קָשָׁה הַמַּחֲלֹקֶת, שֶׁבֵּית דִּין שֶׁל מַעְלָה אֵין קוֹנְסִין אֶלָּא מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה, וּבֵית דִּין שֶׁל מַטָּה מִבֶּן שְׁלֹשׁ עֶשְׂרֵה. וּבְמַחֲלֻקְתּוֹ שֶׁל קֹרַח, תִּינוֹקוֹת בֶּן יוֹמָן נִשְׂרְפוּ וְנִבְלְעוּ בִּשְׁאוֹל תַּחְתִּית, דִּכְתִיב: וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם, וְיָרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם. לְפִיכָךְ כְּתִיב: וַיִּקַּח קֹרַח.
(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife. When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe; the priest has twenty-four priestly gifts!” Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’” Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate? It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case, so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”
Midrash Korach, Siman 4
בֶּן יִצְהַר בֶּן קְהָת בֶּן לֵוִי. וְלָמָּה לֹא כְתִיב בֶּן יַעֲקֹב אוֹ בֶּן יִשְׂרָאֵל. זֶה שֶׁאָמַר הַכָּתוּב: בְּסוֹדָם אֶל תָּבֹא נַפְשִׁי וְגוֹ' (בראשית מט, ו). בְּסוֹדָם אֶל תָּבֹא נַפְשִׁי, אֵלּוּ הַמְּרַגְּלִים. בִּקְהָלָם אֶל תֵּחַד כְּבוֹדִי (שם), זֶה קֹרַח. אָמַר יַעֲקֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא בַּמְּרַגְּלִים וְלֹא בְּמַחֲלֻקְתּוֹ שֶׁל קֹרַח יִזָּכֵר שְׁמִי עַל אוֹתָן רְשָׁעִים שֶׁעֲתִידִים לְהַכְעִיס. וְאֵימָתַי יִכָּתֵב שְׁמִי עֲלֵיהֶם. כְּשֶׁהֵם מִתְיַחֲסִין וְעוֹמְדִין עַל הַדּוּכָן, שֶׁנֶּאֱמַר: בֶּן תַּחַת בֶּן אֲסִיר בֶּן אֲבִיאָסָף בֶּן קֹרַח בֶּן יִצְהָר בֵּן קְהָת בֶּן לֵוִי בֶּן יִשְׂרָאֵל (דה״א ו, כב-כג). וְדָתָן וַאֲבִירָם. מִכָּאן אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לַבְּרָכָה, אוֹי לָרָשָׁע וְאוֹי לִשְׁכֵנוֹ, שֶׁהָרֵי דָּתָן וַאֲבִירָם נֶאֶבְדוּ בְּמַחֲלֻקְתּוֹ שֶׁל קֹרַח, לְפִי שֶׁהָיוּ שְׁכֵנִים לְקֹרַח, שֶׁהָיָה שָׁרוּי בַּדָּרוֹם, דִּכְתִיב: מִשְׁפְּחוֹת בְּנֵי קְהָת יַחֲנוּ עַל יֶרֶךְ הַמִּשְׁכָּן תֵּימָנָה (במדבר ג, כט). דִּגְלוֹ שֶׁל רְאוּבֵן סָמוּךְ לָהֶם, שֶׁנֶּאֱמַר: דֶּגֶל מַחֲנֵה רְאוּבֵן תֵּימָנָה (שם ב, י), וְנִשְׁתַּתְּפוּ עִמָּהֶם. אֲבָל דִּגְלוֹ שֶׁל יְהוּדָה וְדִגְלוֹ שֶׁל יִשָּׂשׂכָר וּזְבוּלֻן, שֶׁהָיוּ שְׁרוּיִם בַּמִּזְרָח, שֶׁנֶּאֱמַר: וְהַחוֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה (שם פסוק ג), וּכְתִיב: וְעָלָיו מַטֵּה יִשָּׂשׂכָר (שם פסוק ה), וְהָיוּ שְׁכֵנִים לְמֹשֶׁה וְאַהֲרֹן וּבָנָיו, דִּכְתִיב: וְהַחוֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו (שם ג, לח). לְפִי שֶׁהָיוּ אֵלּוּ סְמוּכִין לַתּוֹרָה, לְפִיכָךְ זָכוּ לִהְיוֹת בְּנֵי תּוֹרָה, דִּכְתִיב: יְהוּדָה מְחוֹקְקִי (תהלים ס, ט). וּכְתִיב: וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִּינָה לְעִתִּים (דה״א יב, לג). וּכְתִיב: וּמִזְּבוּלֻן מוֹשְׁכִים בְּשֵׁבֶט סוֹפֵר (שופטים ה, יד). וְדָתָן וַאֲבִירָם שֶׁהָיוּ שְׁכֵנִים לְקֹרַח בַּעַל הַמַּחֲלֹקֶת, לָקוּ עִמּוֹ וְאָבְדוּ מִן הָעוֹלָם. וַיִּקָּהֵל עֲלֵיהֶם קֹרַח. אָמַר לָהֶם: רַב לָכֶם כִּי כָּל הָעֵדָה כֻּלָּם קְדוֹשִׁים, וְכֻלָּם שָׁמְעוּ בְּסִינַי, אֲנֹכִי ה' אֱלֹהֶיךָ. וּמַדּוּעַ תִּתְנַשְּׂאוּ. אִלְמָלֵא אַתֶּם שְׁמַעְתֶּם לְבַדְּכֶם וְהֵם לֹא שָׁמְעוּ, הֱיִיתֶם אוֹמְרִים. עַכְשָׁו כֻּלָּם קְדוֹשִׁים, וּמַדּוּעַ תִּתְנַשְּׂאוּ. מִיָּד נִזְדַּעְזֵעַ מֹשֶׁה מִפְּנֵי הַמַּחֲלֹקֶת, מִפְּנֵי שֶׁכְּבָר הָיָה בְּיָדָן סִרָחוֹן רְבִיעִי. מָשָׁל לְמַה הַדָּבָר דּוֹמֶה. לְבֶן מֶלֶךְ שֶׁסָּרַח עַל אָבִיו, וּפִיֵּס עָלָיו אוֹהֲבוֹ פַּעַם אַחַת וּשְׁתַּיִם וְשָׁלֹש. כְּשֶׁסָּרַח פַּעַם רְבִיעִית, נִתְרַשְּׁלוּ יְדֵי אוֹהֲבוֹ שֶׁל מֶלֶךְ, אָמַר, כַּמָּה פְּעָמִים אֲנִי מַטְרִיחַ אֶת הַמֶּלֶךְ. אַף כָּאן עָשָׂה מֹשֶׁה לְיִשְׂרָאֵל. חָטְאוּ בָּעֵגֶל, וַיְחַל מֹשֶׁה (שמות לב, יא). בַּמִּתְאוֹנְנִים, וְיִתְפַּלֵּל מֹשֶׁה (במדבר יא, ב). בַּמְּרַגְּלִים, וַיֹּאמֶר מֹשֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם (שם יד, יג). בְּמַחֲלֻקְתוֹ שֶׁל קֹרַח, נִתְרַשְּׁלוּ יָדָיו. אָמַר, כַּמָּה אוּכַל לְהַטְרִיחַ אֶת הַמָּקוֹם. לְפִיכָךְ, וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל פָּנָיו.
(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel." This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.” As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.” And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’ Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once, twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”
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