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ラシ 民数記注解 民数記 16章 | NeON Church
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民数記 16章
ラシ（シュロモ・イツハキ）『ラシ 民数記注解』
1
Numbers 16:1
ויקח קרח — This section is beautifully expounded in the Midrash of Rabbi Tanchuma.
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民数 16:1
2
Numbers 16:1
ויקח קרח lit., AND KORAH TOOK — He betook himself on one side with the view of separating himself from out of the community so that he might raise a protest regarding the priesthood to which Moses had appointed his brother. This is what Onkelos means when he renders it by ואתפלג — “he separated himself” from the rest of the community in order to maintain dissension. Similar is, (Job 15:12) “Why doth thy heart take thee aside (יקחך)”, meaning, it takes you aside to separate you from other people (Midrash Tanchuma, Korach 2). — Another explanation of ויקח קרח is: he attracted (won over) the chiefs of the Sanhedrin amongst them (the people) by fine words. The word is used here in a figurative sense just as in. (Leviticus 8:2) “Take (קח) Aaron”; (Hosea 14:3) “Take (קחו) words with you” (Midrash Tanchuma, Korach 1).
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民数 16:1
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レビ 8:2
3
Numbers 16:1
בן יצהר בן קהת בן לוי [KORAH] THE SON OF IZHAR, THE SON OF KOHATH, THE SON OF LEVI — It does not, however, make mention of Levi being “the son of Jacob”, because he (Jacob) offered prayer for himself that his name should not be mentioned in connection with their (the Korahites') quarrels, as it is said, (Genesis 49:6) “with their assembly, my glory. be thou not united”. And where is his name mentioned in connection with Korah? In the passage in Chronicles where their (the Korahites’) genealogy is traced in connection with the “Duchan” (properly the platform — the place on which the Levites were stationed for the service of song in the Temple), as it is said, (I Chronicles 6:22—23) “the son of Ebiasaph, the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel” (Midrash Tanchuma, Korach 4).
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民数 16:1
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創世記 49:6
4
Numbers 16:1
ודתן ואבירם AND DATHAN AND ABIRAM — Because the tribe of Reuben had their place, when they encamped, in the South, thus being neighbours of Kohath and his sons, who, too, encamped in the South (cf. Numbers 3:29), they (the Reubenites) joined Korah in his quarrel. “Woe to the wicked, woe to his neighbour!” — And what induced Korah to quarrel with Moses? He was envious of the princely dignity held by Elzaphan the son of Uziel (Midrash Tanchuma, Korach 1) whom Moses had appointed prince over the sons of Kohath although this was by the express command of God (Numbers 3:30). Korah argued thus: “My father and his brothers were four in number — as it is said, (Exodus 6:18) “and the sons of Kohath were [Amram and Izhar and Hebron and Uziel]”. — “As to Amram, the eldest, his two sons have themselves assumed high dignity, one as king and the other as High Priest; who is entitled to receive the second (the rank next to it)? Is it not “I” who am the son of Izhar, who was the second to Amram amongst the brothers? And yet he has appointed as prince the son of his (Amram’s) brother who was the youngest of all of them! I hereby protest against him and will undo his decision”. — What did he do? He arose and assembled 250 men, fitted to be heads of the Sanhedrin, most of them of the tribe of Reuben who were his neighbours, viz., Elizur the son of Shedeur, (the prince of the tribe of Reuben; cf. Numbers 1:5), and his colleagues, and others of a similar standing, — for here it states (v. 2) that they were “princes of the congregation, those who were called to the assembly (קראי מועד)”, and there (in another passage) it states, (Numbers 1:16) “these were they who were called to the congregation (קרואי העדה)” (amongst whom was also Elizur the son of Shedeur; cf. Numbers 1:5 and Rashi on Numbers 1:16), — and he attired them in robes of pure purple wool. They then came and stood before Moses and said to him, “Is a garment that is entirely of purple subject to the law of Zizith or is it exempt”? He replied to them: “It is subject to that law”. Whereupon they began to jeer at him: “Is this possible? A robe of any different coloured material, one thread of purple attached to it exempts it, and this that is entirely of purple should it not exempt itself (i.e. ipso facto be exempt) from the law of “Zizith”? (Midrash Tanchuma, Korach 2).
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民数 16:1
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民数 3:30
出エジプト 6:18
民数 1:16
5
Numbers 16:1
בני ראובן THE SONS OF REUBEN — this describes Dathan and Abiram and On the son of Peleth.
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民数 16:1
6
Numbers 16:3
רב לכם You TAKE TOO MUCH UPON YOU — i.e. much more than is proper have you taken for yourselves in the way of high Office.
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民数 16:3
7
Numbers 16:3
כלם קדשים [FOR] ALL [THE CONGREGATION] ARE HOLY — they all heard the utterances on Sinai from the mouth of the Almighty (Midrash Tanchuma, Korach 4).
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民数 16:3
8
Numbers 16:3
ומדוע תתנשאו WHY THEN LIFT YE UP YOURSELVES [ABOVE THE ASSEMBLY OF THE LORD] — “If you have taken royal rank for yourself, you should at least not have chosen the priesthood for your brother — it is not you alone who have heard at Sinai: ‘I am the Lord thy God', all the congregation heard it!” (Midrash Tanchuma, Korach 4).
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民数 16:3
9
Numbers 16:4
ויפל על פניו [AND WHEN MOSES HEARD IT,] HE FELL UPON HIS FACE because of the rebellion, for this was already the fourth offence on their part: when they sinned by worshipping the Golden Calf, it states, (Exodus 32:11) "And Moses besought [the Lord]”; in the case of the “people who complained”, (Numbers 11:1) it states: “and Moses prayed”; at the incident of the “spies”, (Numbers 14:13) “And Moses said unto the Lord, ‘When the Egyptians shall hear it ... [and now I beseech Thee etc.]”; but now at the rebellion of Korah, his hands sank down (he felt himself powerless) A parable! This may be compared to the case of a prince who sinned against his father and for whom his (the father’s) friend gained forgiveness once, twice, three times. When he offended for the fourth time the friend felt himself powerless, for he said, “ How long can I trouble the king? Perhaps he will not again accept advocacy from me!” (Midrash Tanchuma, Korach 4).
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民数 16:4
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出エジプト 32:11
民数 11:1
民数 14:13
10
Numbers 16:5
בקר וידע וגו׳ TOMORROW THE LORD WILL MAKE KNOWN [WHO ARE HIS] — “Now (this hour of the day)” — he meant — “is a time of excessive drinking, and it is therefore not proper to appear before Him”. But his real intention in postponing the matter was that perhaps they might repent (abandon their opposition) (Midrash Tanchuma, Korach 5).
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民数 16:5
11
Numbers 16:5
'בקר וידע ה את אשר לו TOMORROW THE LORD WILL MAKE KNOWN WHO ARE TO BE HIS for the Levitical service,
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民数 16:5
12
Numbers 16:5
ואת הקדוש AND HIM WHO IS HOLY enough for the priesthood,
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民数 16:5
13
Numbers 16:5
והקריב AND HE WILL BRING them אליו UNTO HIM. The Targum proves that this is so (i.e. that Scripture alludes to two different matters), for it renders the first phrase by “He will bring near to Him”, and the second by “He will bring near to His service”. — A Midrashic explanation of the word בקר (instead of the more usual מחר) is the following: Moses said to him (Korah): “The Holy One, blessed be He, has assigned bounds in His world; can you, perhaps, change the morning into evening? Just as little, will you be able to make this (Aaron’s appointment as High Priest) of none effect, — as indeed it states, (Genesis 1:5) “and it was evening and it was morning… (Genesis 1:4) “and God separated (ויבדל) [light from darkness]”; and in the same sense (that the separation should be of a permanent character) it states, (I Chronicles 23:13) “and Aaron was separated (ויבדל) that he should be sanctified [as most holy … to minister unto him]” (Midrash Tanchuma, Korach 5).
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民数 16:5
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創世記 1:5
創世記 1:4
14
Numbers 16:6
זאת עשו קחו לכם מחתות THIS DO: TAKE YOU CENSERS — What reason had he to speak to them thus? He said to them: according to the custom of the heathens there are numerous forms of divine worship, and consequently numerous priests, for they cannot assemble for worship in one temple; we, however, have One God, one Ark, one Law, one Altar, all constituting one form of worship and therefore we need but one High Priest; — and you, 250 men, all demand the High Priesthood?! I would like this myself, but events will prove that this is impossible. Here you have a rite which is dear to God more than any other — it is the offering of incense, which is even dearer to Him than all the sacrifices, but a deadly poison is contained in it, for through it Nadab and Abihu were burnt!” (cf. Leviticus 10:2). It was on this account that he warned them by saying, And it shall come to pass that the man whom the Lord will choose is the holy one — he is already in his state of holiness (not “he will become holy”; he thus warned them that there was not the slightest likelihood that they would be chosen). This must be the meaning of הוא הקדוש, not "he will become holy”, for do we not know that he whom He would choose would become holy? But this, in effect, is what Moses said to them: “I am telling you this in order that you may not imperil your lives, for only he whom He will choose will come out of this alive, but all of you will perish” (Midrash Tanchuma, Korach 5).
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民数 16:6
15
Numbers 16:6
מחתות CENSERS — vessels into which coals are raked and which have a handle (cf. Rashi on Exodus 27:3).
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民数 16:6
16
Numbers 16:7
רב לכם בני לוי means, “It is a great (an important) thing that I have told you, ye sons of Levi”). But were they not fools in that although he so sternly warned them they nevertheless undertook to offer! They, however, sinned against their own souls (i.e., they were regardless of their lives) as it is said, (17:3) “the censers of these sinners against their souls”. — But Korah who certainly was a clever (lit., open-eyed) man, what reason had he to commit this folly? His mind’s eye misled him. He saw by prophetic vision a line of great men (more lit., a great chain) descending from him, amongst them the prophet Samuel who was equal in importance to Moses and Aaron together (cf. Psalms 99:6: משה ואהרן בכהניו ושמואל בקראי שמו), and he said to himself, “On his account I shall escape the punishment”. And he further saw twenty-four Mishmars (shifts of Levites who formed the Temple Choir) arising among his grand-children, all of them prophesying by the Holy Spirit, — as it is said, (I Chronicles 25:5) “All these (prominent musicians) were sons of Heiman” (Heiman was a descendant of Korah; cf. I Chronicles 6:18—23). — He said, “Is it possible that all this dignity is to arise from me and I shall remain silent (be myself of no importance)?” On this account he joined the others in order to attain to that prerogative, because he had indeed heard from the mouth of Moses that all else of them would perish and one would escape: "He whom the Lord will choose will be holy". He mistakenly applied this to himself. But he had not seen correctly, for his sons repented of their rebellious attitude and therefore did not die at that time (cf. Numbers 26:11), and it was from them that Samuel and the Levitical singers were descended. Moses, however, foresaw this. (Midrash Tanchuma, Korach 5).
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民数 16:7
17
Numbers 16:7
רב לכם means, a great responsibility have you taken upon yourselves in rebelling against the Holy One, blessed be He.
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民数 16:7
18
Numbers 16:8
ויאמר משה אל קרח שמעו נא בני לוי AND MOSES SAID UNTO KORAH, HEAR, I PRAY YOU, YE SONS OF LEVI — He began to speak to him with gentle words; when, however, he saw that he was stubborn, he said to himself: Before the other tribes join him and perish together with him, I will speak to them all!” He thereupon began to admonish them: “Hear ye, ye sons of Levi!” (Midrash Tanchuma, Korach 6).
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民数 16:8
19
Numbers 16:9
ולעמד לפני העדה AND TO STAND BEFORE THE CONGREGATION to sing on the Duchan (the Platform).
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民数 16:9
20
Numbers 16:10
ויקרב אתך AND HE HATH BROUGHT THEE NEAR to that service from which He has excluded the rest of the congregation of Israel.
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民数 16:10
21
Numbers 16:11
לכן means because of this — because of all this that I have mentioned, אתה וכל עדתך הנועדים BOTH YOU AND ALL YOUR CONGREGATION WHO ARE GATHERED with you, על ה׳ are AGAINST THE LORD, for it is by His commission that I am acting in giving the Priesthood to Aaron; and this rebellion is therefore not against “us” (Midrash Tanchuma, Korach 6).
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民数 16:11
22
Numbers 16:12
וישלח משה וגו׳ AND MOSES SENT [TO CALL DATHAN AND ABIRAM] — From here we may learn that one should not persist in strife (Midrash Tanchuma, Korach 10), for, you see, Moses sought them out in order to conciliate them by peaceful words (Sanhedrin 110a).
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民数 16:12
23
Numbers 16:12
לא נעלה WE WILL NOT GO UP — Their mouth tripped them up (i.e. unwittingly they made mention of their fate) — that they would have only a “descent” (their words are taken to mean: we shall not be going up; we shall go down into the depths of the earth) (Midrash Tanchuma, Korach 6).
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民数 16:12
24
Numbers 16:14
ותתן לנו (lit., thou hast given us) — The statement must he referred to the word לא, “not”, mentioned before, the meaning being: Thou hast not brought us into a land flowing with milk and honey, and thou hast not given us inheritance of fields and vineyards. — You told us, (Exodus 3:7) “I will bring you up from the affliction of Egypt” into a good land: from there (from such a land; cf. v. 13), indeed, you have brought us forth, but you have not brought us instead into a land flowing with milk and honey; on the contrary — you have passed a decree upon us to kill us in the wilderness, for you have said, (Numbers 14:29) “Your carcasses shall fall in this desert."
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民数 16:14
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出エジプト 3:7
民数 14:29
25
Numbers 16:14
העיני האנשים ההם תנקר WILT THOU PUT OUT THE EYES OF THESE MEN etc. — This means: even if you were to send to put out our eyes if we would not come up to you we would not come up!
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民数 16:14
26
Numbers 16:14
האנשים ההם THESE MEN — [They meant themselves, but spoke of other people’s eyes being put out], like a man who attaches to his fellow the curse which should come upon himself (cf. Rashi on Exodus 1:10).
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民数 16:14
27
Numbers 16:15
ויחר למשה מאד AND MOSES WAS VERY DISTRESSED — i.e. he was very much grieved.
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民数 16:15
28
Numbers 16:15
אל תפן אל מנחתם TURN NOT THOU TO THEIR OBLATION — According to its plain sense the meaning is: “In respect to the frankincense which they will offer before Thee tomorrow, I beg of Thee do not turn (pay regard) to them”. The Midrashic explanation is: He said, “I know that they have a portion in the continual offerings of the community; let not even this their portion be accepted favourably before Thee — let the fire leave it alone and not consume it” (Midrash Tanchuma, Korach 7).
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民数 16:15
29
Numbers 16:15
לא חמור אחד מהם נשאתי means, I have not taken the ass of any one of them; — even when I went from Midian to Egypt and placed my wife and my sons on the ass (Exodus 4:20), and I surely ought afterwards to have taken the price of that ass from their money, yet I took it only from my own (Midrash Tanchuma, Korach 7). The translation given by Onkelos of the word נשאתי is שחרית: in the Aramaic language a forced levy made by the king is so called, viz., שחרור (cf. Rashi on Bava Batra 47a. The translation of Onkelos therefore is: I did not press into my service the ass of any one of them).
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民数 16:15
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出エジプト 4:20
30
Numbers 16:16
והם [THOU] AND THEY [AND AARON] — they means thy congregation.
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民数 16:16
31
Numbers 16:17
והקרבתם איש מחתתו AND OFFER YE [BEFORE THE LORD] EVERY MAN HIS CENSER — “every man” means, the 250 men amongst you.
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民数 16:17
32
Numbers 16:19
ויקהל עליהם קרח AND KORAH CONVENED [ALL THE CONGREGATION] AGAINST THEM, by means of scoffing language: that whole night he went round to all the tribes and tried to win them over: “Do you really think that I care for myself alone? It is only for all of you that I have a care! These men come and occupy every high office: royal rank for himself, for his brother the priesthood!” — until in the end all of them submitted to his persuasion (Midrash Tanchuma, Korach 7).
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民数 16:19
33
Numbers 16:19
וירא כבוד ה׳ AND THE GLORY OF THE LORD APPEARED [UNTO ALL THE CONGREGATION] — He came in a pillar of cloud.
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民数 16:19
34
Numbers 16:22
אל אלהי הרוחות O GOD, THE GOD OF THE SPIRITS [OF ALL FLESH] — i.e., “[O God] who knowest the thoughts of every man”. Thy nature is not like that of human beings: an earthly king against whom part of his country commits an offence, does not know who the sinner is, and therefore when he becomes angry he exacts punishment from all of them. But Thou — before Thee all human thoughts lie open and Thou knowest who is the sinner (Midrash Tanchuma, Korach 7).
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民数 16:22
35
Numbers 16:22
האיש אחד means, THE ONE MAN IS THE SINNER, and על כל העדה תקצוף YOU ARE ANGRY WITH ALL THE CONGREGATION?! Whereupon the Holy One, blessed be He, replied, “You have spoken well; I know and shall make known who has sinned and who has not sinned” (Midrash Tanchuma, Korach 7).
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民数 16:22
36
Numbers 16:24
העלו GET YOU UP [FROM ABOUT THE DWELLING OF KORAH] — Understand this as the Targum does: withdraw from the vicinity of Korah’s dwelling.
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民数 16:24
37
Numbers 16:25
ויקם משה AND MOSES ROSE UP [AND WENT UNTO DATHAN AND ABIRAM] — He still believed that they would show respect to him (defer to him if he personally appealed to them), but they did not do so, (and therefore he then addressed himself to all the congregation — cf. next verse) (Midrash Tanchuma, Korach 8).
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民数 16:25
38
Numbers 16:27
יצאו נצבים [AND DATHAN AND ABIRAM] CAME OUT, STATIONING THEMSELVES [AT THE ENTRANCE OF THEIR TENT] — The word נצבים suggests that they stood with erect stature in a challenging attitude, ready to revile and to curse. The phrase is similar in meaning to (I Samuel 17:16) “And he stationed himself (ויתיצב) there for forty days”, which occurs in the story of Goliath (Midrash Tanchuma, Korach 3).
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民数 16:27
39
Numbers 16:27
ונשיהם ובניהם וטפם AND THEIR WIVES, AND THEIR SONS, AND THEIR LITTLE ONES — Come and see how grievous a sin dissension is: for an earthly tribunal (more lit., a tribunal of here below) does not punish a person before he shows signs of puberty, the heavenly tribunal (more lit., the tribunal of above) not even before he is twenty years old, while here even the sucklings perished (Midrash Tanchuma, Korach 3).
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民数 16:27
40
Numbers 16:28
לעשות את כל המעשים האלה [HEREBY YE SHALL KNOW THAT THE LORD HATH SENT ME] TO DO ALL THESE THINGS — i.e. that I have acted by the Divine Command in giving Aaron the High Priesthood, and in making his sons second in rank in the priesthood and Elzaphan prince of the Kohathites.
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民数 16:28
41
Numbers 16:29
לא ה' שלחני [IF THESE MEN DIE THE COMMON DEATH OF ALL MEN] … THEN THE LORD HATH NOT SENT ME. but I have done everything of my own accord and he (Korah) is therefore right in rebelling against me.
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民数 16:29
42
Numbers 16:30
ואם בריאה BUT IF A CREATION — i.e. an entirely new one.
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民数 16:30
43
Numbers 16:30
יברא ה׳ THE LORD WILL CREATE, to slay them by a kind of death by which no man has hitherto died — and what is this new creation?
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民数 16:30
44
Numbers 16:30
ופצתה האדמה את פיה THAT THE EARTH OPEN WIDE HER MOUTH AND SWALLOW THEM, then וידעתם כי נאצו YE SHALL KNOW THAT THEY HAVE PROVOKED the Holy One, blessed be He, and that I have spoken only by authority of the Almighty. Our Rabbis, however, gave the following explanation: ואם בריאה, if there has been a creation, i.e., if there was already a mouth to the earth from the six days of Creation, well and good! but if not, יברא ה׳ the Lord will create one now (Sanhedrin 110a; Nedarim 39b).
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民数 16:30
45
Numbers 16:34
נסו לקולם [AND ALL ISRAEL …] FLED AWAY AT THEIR VOICE — i.e. on account of the sound that broke out because of their being swallowed up.
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民数 16:34
46
Numbers 16:37
ואת האש AND THE FIRE — that is in the censers (not, as might be assumed, that of the burning materials — the שרפה just mentioned).
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民数 16:37
47
Numbers 16:37
זרה הלאה SCATTER YONDER on the ground from off the censers.
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民数 16:37
48
Numbers 16:37
כי קדשו FOR THEY — the censers — ARE HALLOWED, and are therefore forbidden for any profane use, since they have made them into “vessels of service” (כלי שרת) (by using them for offering incense).
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民数 16:37
49
Numbers 16:38
החטאים האלא בנפשתם THESE SINNERS AGAINST THEIR OWN SOULS — i.e. who became wilful transgressors against their own souls, because they rebelled against the Holy One, blessed be He.
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民数 16:38
50
Numbers 16:38
רקעי means beaten out (flattened).
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民数 16:38
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