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 [af], saw in my dream (Bereishit 40:16); 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 God of Israel has distinguished [hivdil] you from the congregation of Israel to 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 and made expiation for the people. He stood between the dead and the living until the plague was checked." Had he [the Angel of Death] not told him - could he have known (Rashi: It is not 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)

 

 

 

We need your support in order that the voice of a religious Zionism committed to peace and justice will continue to be heard through the uninterrupted distribution of Shabbat Shalom

in hundreds of synagogues, on the Internet and via email in both Hebrew and English.

In Israel, checks payable to Oz VeShalom may be sent to Oz VeShalom-P.O.B. 4433, Jerusalem 91043.

US and British tax-exempt contributions to Oz VeShalom may be made through:

New Israel Fund, POB 91588, Washington, DC 20090-1588, USA

New Israel Fund of Great Britain, 26 Enford Street, London W1H 2DD, Great Britain

Please note that the NIF is no longer accepting donations under $100

PEF will also channel donations and provide a tax-exemption. Donations should be sent to P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

All contributions to either the NIF or PEF should be marked as donor-advised to Oz ve'Shalom, the Shabbat Shalom project. For Donations to NIF, please mention that Oz veShalom is registered as no. 5708.

If you wish to subscribe to the email English editions of Shabbat Shalom, to print copies of it for distribution in your synagogue, to inquire regarding the dedication of an edition in someone's honor or memory, to find out how to make tax-exempt donations, or to suggest additional helpful ideas, please call +972-52-3920206 or at ozshalom@netvision.net.il

If you enjoy Shabbat Shalom, please consider contributing towards its publication and distribution.

• Hebrew edition distributed in Israel $700
• English edition distributed via email $ 100

Issues may be dedicated in honor of an event, person, simcha, etc. Requests must be made 3-4 weeks in advance to appear in the Hebrew, 10 days in advance to appear in the English email.

 

About us

Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts that have always been central to Jewish tradition and law.

Oz Veshalom-Netivot Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious value. It believes that Jews have both the religious and the national obligation to support the pursuit of peace. It maintains that Jewish law clearly requires us to create a fair and just society, and that co-existence between Jews and Arabs is not an option but an imperative.

4,500 copies of a 4-page peace oriented commentary on the weekly Torah reading are written and published by Oz VeShalom/Netivot Shalom and they are distributed to over 350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il.

Shabbat Shalom is available on our website: www.netivot-shalom.org.il