I've seen the problem of the apparently-missing object of this sentence addressed in the following ways:
Targum Yonatan claims that he took his garment which was כולה תכלת. (Note that the section immediately preceding the story of Korach, which is about the requirement to put ציצית with a strand of תכלת on the corners of garments, and recall also the ...
Rabbi Levi Druk answers this question in the name of the Lubavitcher Rebbe Zatzal.
The Lubavitcher Rebbe suggests (Sefer Hasichot, 5750) that Korach had
a positive and redeeming quality, in light of which we name the
portion after him.
Korach’s motive was that he yearned to serve G-d as a Kohen Gadol
(Numbers, 16:10), something Moshe himself said he desired ...
I would propose - but have no source for it - that Korach's bad traits of jealousy and arrogance were a result of his prophesy.
In other words, Korach was a simple Jew happy to go along with Moshe's guidance until he saw - with Ruach HaKodesh - that his descendants would be great people.
At that point he became arrogant - he was the progenitor of a great ...
Welcome to J.SE, good questions.
Suppose I start with 100 lbs. of flour.
First I give a small amount, known as Terumah, to the Kohen. That leaves 98 lbs. of flour. I tithe the remaining flour (9.8 lbs); that's called Maaser Rishon, and it's given to the Levites. (Rambam laws of Maaser 1:1). The Levite then tithes what he gets, i.e. 0.98 lbs of flour, and ...
So, I asked a Rov and got a few answers:
By the golden calf, the party lines were split cleanly. When Moshe Rabeinu called out מי לה׳ אלי, all the Leviim came forward and nobody else did. (Whatever amount of participation there was, that announcement and response shows something) Over here, there were many people from Shevet Reuven involved, so it wasn't a ...
The Torah is explicit about a rationale for [at least some part of] this command:
וְיִֽהְי֥וּ לְא֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל
let them serve as a symbol to the people of Israel
זִכָּר֞וֹן לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַעַן אֲשֶׁ֨ר לֹֽא יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁר לֹ֣א מִזֶּ֤רַע אַהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י ה' וְלֹֽא יִהְיֶ֤ה כְקֹ֙רַח֙ ...
His wife saved him. From Sanhedrin 109b (Soncino translation):
Rab said: On, the son of Peleth, was saved by his wife. Said she to him, ‘What matters it to thee? Whether the one [Moses] remains master or the other [Korah] becomes master, thou art but a disciple.’ He replied, ‘But what can I do? I have taken part in their counsel, and they have sworn me [...
In high school, I had a rebbe (Rabbi Horowitz) who said that he was a Korach Levi, part of a group that traced their lineage to Korach. And that they referred to the (somewhat misunderstood) Korach as 'the Heilige zeideh Korach'.
Tiferes Tzion says that even though Korach lacked the refinement of character to receive prophecy, Ruach Hakodesh still rested upon him because he lived in a holy environment that was conductive to Ruach Hakodesh.
The Medrash itself answers your first point in its continuation:
אמר: אפשר הגדולה הזו עתידה לעמוד ממני, ואני אדום!? ולא ראה יפה, לפי שבניו עשו תשובה ועומדין מהן, ומשה היה רואה. לכך נשתתף לבא לאותה חזקה, ששמע מפי משה שכולם אובדין ואחד פליט: 'והיה האיש אשר יבחר ה' הוא הקדוש'
He heard there would only be one survivor, and he did not realize that his sons ...
Inside it will only be seen by Cohanim, and not many of them either. On the outside alter it was seen by Leviim and Yisroelim.
It is supposed to be constant reminder for the generations to see, point to, and learn from. Subtle signs are hardly enough for hotheads. We want to stop them long before they are holding by forcing their way in.
Magid Meisharim in Shmos (Parsha) says that Korach was born when Moshe slay the Mitzri. There is close to Ten opinions as to how old Moshe was at that time (see Toras Shleimah ibid.)
Based on classic Midrashim Moshe was either 20 or 40. This would make Korach 42 or 62.
The Midrash Tanchuma when explaining Korach's argument calls it a טלית שכולה תכלת, a garment made entirely of techeiles. Later it says לקח טליתו which may indicate that he confronted Moshe with his own garment. That said, there are some who have explained his argument as referring to the me'il.
R. Yisrael Ariel suggests this in Ma'alin Bakodesh Vol. V p. 24:...
The Midrash Tanhuma (ed. Buber: Parashat Korah 6) notes that this was abnormal as normally children are not punished:
אמר ר' ברכיה כמה קשה המחלוקת שב"ד של מעלה אינן קונסין אלא מבן עשרים שנה, וב"ד של מטה מבן שלש עשרה שנה, ומחלוקתו של קרח תינוקות בני יומן נשרפו, ונבלעו בשאול תחתית, דכתיב ונשיהם ובניהם וטפם
Rabbenu Bahaya asks this as a question (Parashat ...
First I will attempt to address the contradiction with the verses, as Rambam could theoretical change his opinion, or modify his view, but he cannot disagree with a verse. Therefore, an answer for the contradiction to the verse is more pressing.
In summary two answers (discussed more below) are as follows:
In Yesodei HaTorah he says that miracles arent the ...
Had Korach done teshuvah, then he would have admitted that Moshe Rabbeinu was correct and begged for forgiveness. Thus, Moshe's prophecy and mission would have been proven correct by Korach's own admission. It is only the fact that they indeed died shows that they did not do teshuvah and the misah meshuna was in order to teach the special lesson.Rav Hirsch ...
The Maharal address this question in Tiferes Yisrael 18:
כי דבר זה היה חטא קרח ועדתו שהיו כופרים בתורה מן השמים כמו שמוכיח הכתוב, ולפיכך היה עונש קרח ועדתו שנבלעו חיים שאולה, וזה כי התורה היא תורת אמת, לא כמו שאר דברים כי עם שהם אמת, כמו אם יאמר אחד ראובן הוא בבית זה והאמת שהוא בבית, מכל מקום לא נקרא דבר זה שהוא אמת, מצד כי אפשר שלא יהיה בבית ועם שהוא אמת ...
While it is impossible to know with certainty what the Tanhuma was thinking, I think that the following is a likely explanation.
Numbers (15:38-9) states:
וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת: וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְוֹת יְהוָה, וַעֲשִׂיתֶם ...
Rashi gives two interpretations:
(Following Onkelos) Korach separated himself from the community, he “took” himself to one side.
Korach persuaded the leaders to join his movement, he “took” them in to his group.
Targum Pseudo-Yonasan on "כי יצא הקצף מלפני ה׳" renders:
ארום נפק מחבלא דאתכלו בחורב דשמיה קצף מן קדם ה׳ בהורמנא
That is (apparently):
for a destroyer which was withheld at Horeb, whose name is קצף, has come out from before God with a command(? permission?)
The anonymous "Perush Yonasan" in my Chumash explains:
When Moses was on Horeb to receive ...
I would challenge the premise of this question with two points:
we do not know that it was not challenged (other commenters)
It is a possibility that Moshe was being watched the entire time
If we accept the premise of this question, I can provide 2 answers.
Rashbam (Bamidbar 17:23, he bases this claim off the wording of the Passuk) claims that when Moshe ...
Why does this Midrash have to be Korach's motivation for the whole rebellion? Its actually Hashgacha Pratis that you ask this as I just asked this to a friend two days ago. This is sort of lengthy and I may be going out on a limb here but here it goes....
We need to look at Rashi in order to understand this more clearly.
Is the Medrash ...
The simple meaning of the Medrash is that he thought he would survive the attempt because such greatness is going to come from him (Shmuel and his own children), and therefore it must be that he would be protected.
Perhaps another way to understand the Medrash is that he thought he had the same qualities as those descendants. He thought that he was equal to ...
The Ramban writes (as well as other meforshim point this idea out, for example, Rabbeinu Bachya) that the splitting of the ground was meant to be a totally new and unique (as well as supernatural) phenomena that was unlike any other natural occurrence.
The Ramban explains how this was so different from a regular earthquake:
ואם בריאה יברא ה' כתב ר"א יש ...
The gloves didn't just come off, Korach's punishment was already setup on the first Erev Shabbos as per Pikey Avos.
פי הארץ - לבלוע קורח ועדתו
Korach was different in that it wasn't just another sin, it was an attempted revolution to split the nation. It was the first of its kind so it was met with a harsh blow prepared for in advance.
This question can be answered based on Rashi's understanding of Bamidbar 14:36, which addresses a similar question: Why didn't Moshe's prayer help the Spies as it helped the entire Jewish people when Hashem wanted to "strike them with pestilence and disown them"?
וְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ ...
Hayom Yom, 26 Sivan:
"They went down to the pit alive" - even in the grave they think they are alive.
There is a blessing contained in "They went down to the pit alive," as with "the sons of Korach did not die," - "a place was established for them and they repented." For teshuva, repentance, is effective only while one is still alive. This, then, is ...
The pesukim in question (Bemidbar 16:30, 33) are most explicitly about Datan and Aviram, not necessarily about Korach. He might have been burned by the fire, or even both.
But the question you asked could be asked just as well about Datan and Aviram.
Sheol is the grave. And perhaps also the underworld in Biblical Hebrew at this stage.
But the simple ...