You have not even brought us to a land flowing with milk and honey,

nor have you given us an inheritance of fields and vineyards.

Even if you gouge out the eyes of those men,

we will not go up.

(Bamidbar

16:14)

Not even… to a land flowing with milk

and honey – Meaning, that you took us out of a good

place, and if you had brought us to a similarly good place and given us fields

and vineyards as we had in Egypt and then asked to govern, we would have

tolerated it. But you have removed us from a good place, from our fields and vineyards

and did not bring us to a similar place, so why should you ask to govern?

The eyes of those men – Meaning,

you want to gouge out the eyes of those men, alluding to those who left Egypt,

as if to say, "You want to gouge out the eyes that they not see," for

that which you have done to us is plainly perceivable. And to speak

figuratively, "So and So's eyes are closed, and thus he will not see,

therefore we will not go up [to the Land]." And some say: "Do you

want to darken the eyes to keep them from seeing?" – in other words, "You

are tricking us and we will not go up." And some say: "Even if you

would gouge out our eyes we will not go up," that those people spoke like

senseless people who do not want to speak negatively of themselves [they

superstitiously avoided speaking plainly of their own eyes being gouged]. And I

think the correct interpretation is that the expression, those men

refers to the elders who accompanied Moses, for it is written, and the

elders of Israel followed him.

(Ibn Ezra ad loc)

And God even said – The snake begins his speech with af

["even"]. The Sages explained (Bereishit

Rabbah) that four began their speeches with af and were

lost to the world, they are: the snake, the Chief Baker, Korah's congregation,

and Haman. The snake: even that God has said; the Chief Baker: I, too

Korah's congregation, not even brought us to a land flowing with milk and

honey (Bamidbar 16:14); Haman: Even,

did not Esther bring (Esther 5:12). (Rabbeinu Behayeiy Berishit 3:1)

On Ben-Pelet (Bamidbar 16:1)

Mordechai Beck

We meet On Ben Pelet but once, as a groupie of Korah – the Levite and

cousin of Moses and Aaron – who would be both king and high priest. The sages

are fascinated by his name. He sat in mourning (onan) but was also

visited by miracles (pla'ot) (Tanhuma). He is introduced as a member of the group of

250 rebels who had joined Korah to protest the existing regime, alongside two

better known characters – Datan and Aviram. According to some scholars indeed

On Ben Pelet is a misprint. (see, e.g., Olam HaTanakh: Bamidbar). This assertion is made on the

peculiarity of the opening verse of the parsha that ends with sons (or

descendants) of Reuben which is incomprehensible if we are talking about

one person. Rashi – sensitive to this anomaly – ‘amends' the sentence, running

all three names – Datan, Aviram and On ben Pelet – as one and ties together

their common ancestry. In Rashi's reading all three are descended from Reuben.

This is not a casual connection. The fact that they are descendants of Reuben

suggests a reason for their joining the rebellion of Korah. Reuben was Jacob's

first born but having appropriated his father's concubine was ‘demoted' below

Judah – who was only the fourth in line. His identification with Korah's plaint

against his cousins Moses and Aaron would surely ring as authentic with a

descendant of the once important Reuben (see in particular Rabenu

Bahya on this parasha).

Yet while Datan and Aviram are mentioned later on in the course of the

rebellion, On ben Pelet disappears from the text, which suggest to the sages

that he is saved from the horrendous fate of the other rebels.

How he is saved? By what merit does he escape being swallowed by the

earth? There are at least two versions of the story, but the most salient fact

of both versions is that it is not by his own merit but rather by that of his

wife – who like so many of her sex in the Biblical narrative – remains stubbornly

anonymous.

In Sanhedrin (109) his wife

confronts him with the paltry logic of his situation. What would be the result

of your joining the rebels, she asks – supplying the answer herself. If Moses

is the leader – then you are a follower, likewise if Korah succeeds in

overthrowing Moses, you will still be a follower. What would you have gained?

On ben Pelet is stumped. He knows his wife is right, but he is torn. I've

pledged myself to Korah, he says. He took me into his confidence. What can I

do? (This phrase – echoed by many a Jewish husband throughout the generations –

is here presented as a matter of life or death).

His wife is subtle, knowing. In this version at least she doesn't scream

and doesn't throw a hysterical fit. Rather than highlight Korah's

wrong-headedness she plays a different card. All the community is holy and

humble, she says. Everyone knows this. So you just sit still and I'll save you.

Instead of berating him she seduces him, making him a meal with lots of wine, (or

maybe without food) which he quaffs to the point of inebriation. When he is

lying at her feet inside their tent she mans the tent opening, unties her hair

and pretends to be preparing to wash it. Seeing her uncovered hair, the

righteous rebels leave her sleeping husband undisturbed. In the time she gains

for him, he is saved from the fate of Korah and the rest of his followers who

are promptly despatched to their final destination below ground (the result of

another miracle harking back to the sixth day of creation – see Pirkei Avot 5:1).

Another version of the same story (found in Midrash Hagadol,

Bamidbar 16:32) has the

earth itself coming to demandsthat she swallow On ben Pelet along with everyone

else in the Korah camp. His wife stands by his bed (where he is presumably

sleeping off her wine) and pleads with God. My husband, she argues, has sworn

to You that there will be no arguments with You. Only if he broke this accord

would you be right to punish him. Turning to her husband she shakes him out of

his sleep and commands him: Go outside and tell your fellow conspirators that

you are ashamed before Moses. Seeing that he is still hesitant, she goes

outside without him and screams at Moses! Awed by the lady, Moses himself

flees, eventually stopping to ask who she is.

When he is told that she is the wife of On ben Pelet and hears the whole

story – he accompanies her back to the Ben Pelet's tent and standing at the

entrance cries out – God has forgiven you.

To emphasize On Ben Pelet's good fortune the Sages imaginatively (or

perhaps wickedly) invent a mirror image in Korah and his wife. Another

anonymous lady, but one instantly recognisable as an archetype: the Yente. Look

at your cousins, she kvetches, Moses is the king, Aaron the High Priest, Aaron

and his sons collect the very best of the tithes. [She might have added Miriam

to this list as the leader of the women – but she is focussed on what her

husband could be potentially. Presumably if he achieved what she wants him to

achieve she would benefit, too].

Yet all this seems only

a partial explanation for this peculiar incident of what we would today call

power politics. It is something rooted in the very core of our being – we

deserve more… magiya lanu.

Perhaps this points to

a more profound lesson that the sages wish to learn from the story of On Ben

Pelet. On the surface his good fortune – as opposed to that of Korach's – seems

arbitrary, even indiscriminate. Korah is part of the Levitical tribe; he is

deserving of something special. But not on the terms as he sees them, negating

the existing regime. Unlike his cousin he shows no sign of altruism. Indeed the

sages say, Korah was spectacularly rich. He lacked no material comfort. He is

motivated by jealousy and greed. The Talmud goes so far as to place him on the

short list of people who lose their share in the world to come. Presumably

because he coveted someone else's share in this world. The same chapter of

Talmud (Sanhedrin

Perek Helek)

point out that one of the sins for which there is no repentance is that of

leading others astray. This is entirely appropriate here. When the sages wish

to instance an argument "for the sake of heaven' they use those of Beit

Hillel and Beit Shammai.. When they wish to demonstrate the opposite they point

to the dispute “of Korah and his followers," not of Korah and Moses, but

rather between the followers themselves. This was the unerasable sin of Korah –

he not only led himself astray, he also encouraged others to believe that their

good was for the greater good. Their personal being was of greater importance

than that of others.

For this reason it is

interesting that the text twice described Moses and Aaron's reactions to the

rebels' demands "falling on their faces" (Bamidbar 16:4 and 22) while the pronoun before (lifne

– linked to the noun panim – face ) as though to hide what was to

them obvious – just as each person ( and even God) has their own individual

‘face', so, too, does each person have their own being, and fate – Korah wants

someone else's ‘face and fortune'. On Ben Pelet – through the wisdom of his

wife – loses temporarily his ‘face' – through the effects of wine or simple

shame – but saves his soul. Better the tail of a lion, than the face of the

fox.

Mordechai Beck, an artist and writer,

lives in Jerusalem

A New Bottle Full of Old Wine – from the pen of our member, Ronen

Ahituv

Dissociate yourselves from this

congregation (16:21)

One verse says, Separate [hibadlu] yourselves

from this congregation (16:21),

but another verse says, Stand aside [harumu] from

this congregation (17:10). What

difference is there between the two?

Havdala ["separation," related to hibadlu]

always refers to sanctification, for it is said: the

draw you near to Him (16:3). The

Omnipresent said to Moses and Aaron: "You are no holier than Korah, for it

is said, the entire congregation are all holy (16:3), and if the

quality of justice hurts them, it will hurt you as well, therefore, separate

yourselves." Moses said: "We are not separating ourselves

from them, so that the Omnipresent will not hurt them."

Truma [related to harumu] always concerns consuming, for

it is said, When you separate [beharimkhem] its

choicest part… You and your household may

eat it anywhere (18:30-31). When

the Omnipresent said to Moses, harumu… that I shall consume, Moses

said: "The Omnipresent is certainly going to consume Israel, and we are

its truma. The affliction began.

This linguistic drasha connects the various parts of the parasha with

one another: the Korah incident, the plague, and the passage dealing with the

priestly gifts.

Ronen Ahituv

He stood between the

dead and the living until the plague was checked

Deadly Poison and the

Angel of Death Can Also Be Agents of Life – It All Depends on the Person

The Angel of Death gave

him [Moses] a word [advice] (Rashi: To light the fire pans with incense during

the plague, and to stand between the dead and the living) as is written: (Bamidbar 17) "He put on the incense

between the dead and the living until the plague was checked." Had he

written in the Torah)?

(Shabbat 89a, and Rashi ibid., ibid.)

He stood between the

dead… He [Aaron] grabbed the Angel and forced him to stand.

The Angel said: Let me

fulfill my mission.

He said to him: Moses

commanded me to prevent you.

He said: I am the

messenger of the Omnipresent and you are the messenger of Moses.

He said: Moses says

nothing on his own, only that which he hears from the Almighty; if you do not

believe me, here, The Holy One, Blessed Be He, and Moses are at the entrance to

the Tent of Appointment, come with me and ask. This is what is written: And

Aaron returned to Moses.

An alternative

explanation: Why with incense? Because the Children of Israel were slandering

the incense, saying that it was a deadly poison, causing the death of

Nadav and Avihu, and through it 250 persons were burned. The Holy One, Blessed

Be He, said: Behold, it has stopped the plague – it is the sin which kills.

(Rashi, Bamidbar 17:13)

Torah Can be Either an Elixir of Life – or, God Forbid – An Elixer of

Death

Rabbi Yehoshua ben Levi said: What is the meaning of And

this is the Torah which Moses set before the Children of Israel (Devarim 4)? If

they are deserving, it will be an elixir of life, but

if they are not deserving, it will be a potion of death for them. [The Hebrew

for "set" is sam. Sam may be

spelled in two ways; spelled with a sin it means "set";

spelled with a samekh it means a potion.]

(Yoma

72b)

Which you shall set before them – if

they are deserving, it will be an elixir of life, but

if they are not deserving, it will be for them a potion of death. The

explanation for this is that this is the reason for Scripture using the word tasim ("set") – derived from

the word sam [a "potion"] to

teach that if the judge judges justly, he will be an elixir of life, and if

not, he becomes a death potion. Similar to this is the Sages' explication of

the verse (Devarim 11)

vesamtem [and you shall set]

these words – from the word sam – and

this is what they meant when they said that if one acquires words of Torah,

they become for him an elixir of life, but if he does not acquire them – they

become for him a death potion.

(Rabenu

Bahayeh, Shemot 21:1)

Essential Holiness as

against Perpetual Striving for Holiness; Korah and Moshe

Throughout the generations

of Jewish history, there arose disciples of Moshe and disciples of Korach. The

concept of kedusha – So that you remember and observe all my commandments

and you will be holy unto your God – is anchored at the basis

of Halakhic Judaism. It charges every individual from Israel and the Israelite

nation with the difficult task and the noble to strive for kedusha – to

sanctify themselves with a life of Torah and mitzvoth. But there were also those

followed in the footsteps of Korach – seeing the holiness of Israel as a given essence,

ingrained in the nation of Israel, automatically imbuing it with high religious

status. It must be said that there were great and good people who were caught

up in this Korahite religiosity, which turns Judaism from the service of God to

nationalist chauvinism. One of Korah's disciples, in this sense, was Rabbi

Yehuda Halevi (in the Kuzari – in contrast to the heavenly author of prayers

and selihot, which are the most exalted documents of pure faith); such

were most of the Kabbalists; such was the MaHaRaL of Prague, and such was, in

our time, Harav Kook, whose teachings became a stumbling block for his students

and his students' students. On the other side we find a line of kedusha

which has its base in the end of the Kriyat Shema [You shall be holy],

and extends from Moses son of Amram, by way of Our Rabbi Moses son of Maimon,

to the "Gate of Kedusha" in Mesillat Yesharim of Rabbi Moses

Hayim Luzatto.

(From Y. Leibowitz: "Derakhim le'Emuna

BeYahadut" in Emuna, Historia, Ve'Arakhim, p.19)

Ten things were created on the eve of the Sabbath [of the week of

creation] during dusk; they are the following: The mouth of the earth…

(Avot 5:5)

Ten things were created on the eve of the Sabbath [of the week of

creation] during dusk; they are the following: The mouth of the earth, etc. RaMBaM

z'l wrote:

…Our sages did not believe in spontaneous changes in the Divine Will.

Rather, from the very first creation He has made it part of the nature of

things that whatever was to be made of them could be made of them. That was to

be the regular use and the basic, the natural quality. Yet, if there was to be

a new phenomenon in distant times, a miracle, this is still along the same

lines. For this reason they have said that, on the sixth day, He made it part

of the nature of the earth that it should swallow Korah and his group, and that

the well should bring forth water, and that the donkey should talk, and

similarly the other phenomena…You might now say that if all these miracles

have been embodied in the nature of these things from the six Days of Creation,

why have these ten been singled out? Know that they have not selected them to

say that there are no other miracles that have been embodied in the nature of

things since the six Days of Creation. It is rather that these only were

created during dusk, while the other wonders and miracles were incorporated in

the nature of the things with which they happened at the time of their

creation.

(R. Yom Tov Lippman, Tosfot

Yom Tov, Avot 5:6)

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