Korach

Biblical Figures

Korach was a Levite who rebelled against Moses's authority. He, his fellow rebels, and their families were all swallowed up by the earth.

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The Rebellion of Korach

TANAKH

Korach's challenge to Moses and Aaron's authority raises profound questions about leadership and equality within a holy community. The Book of Numbers recounts the dramatic rebellion led by Korach, Dathan, Abiram, and 250 chieftains, questioning the unique roles of Moses and Aaron.

Now Korah, son of Izhar son of Kohath son of Levi, betook himself, along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben — to rise up against Moses, together with two hundred and fifty Israelites, chieftains of the community, chosen in the assembly, men of repute. They combined against Moses and Aaron and said to them, “You have gone too far! For all the community are holy, all of them, and יהוה is in their midst. Why then do you raise yourselves above יהוה’s congregation?”

Numbers 16:1-3

The Fate of Korach's Assembly

TALMUD

The fate of Korach's assembly in the World-to-Come is a matter of significant debate among the rabbis. The Talmudic tractate Sanhedrin presents a debate between Rabbi Akiva and Rabbi Eliezer, each using scriptural references to argue whether Korach's assembly has a share in the World-to-Come.

The assembly of Korah is not destined to arise for resurrection, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About them the verse says: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come.

Sanhedrin 108a:4

The Women Behind the Rebellion

MIDRASH

Midrashic expansions of the biblical narrative contrast actions of Korah's wife and On's wife in the rebellion. Louis Ginzberg’s early 20th-century compilation, Legends of the Jews, retells the story of Korah’s rebellion, emphasizing the role of women in shaping the events.

God punished discord severely, for although the decree of Heaven does not otherwise punish any one below twenty years of age, at Korah's rebellion the earth swallowed alive even children that were only a day old-men, women, and children, all together. Out of all the company of Korah and their families only four persons escaped ruin, to wit: On, the son of Peleth, and Korah's three sons. As it was Korah's wife who through her inciting words plunged her husband into destruction, so to his wife does On owe his salvation…

Legends of the Jews 3:5:25

Korach's Punishment

CHASIDUT

Rabbi Nachman of Breslov, a prominent Hasidic master, explores the spiritual consequences of actions and the concept of Hell in Jewish mysticism, describing the experience of Korach and his followers in hell.

It follows, certainly, that this confession, the remorse and admission [of Korach and his followers], does not absolve them from the punishment of Hell. This is why Hell brings them back to here. For they are not exempt with this. Even so, there is no [suffering in] Hell on the New Moon as on other days (Zohar II, 150b). Hell on the New Moon is only remorse: feeling sorry, confessing and feeling shame. This itself was their Hell. The language is precise: Hell brings them back to here…

Likutei Moharan 10:9:11

The Enduring Spirit of Korach

TANAKH

Korach's spirit of dissent and rebellion is not just a biblical story but a phenomenon that persists in modern institutions. Rabbi Jonathan Sacks, in his compilation of essays, explores how the story of Korach's rebellion against Moses continues to resonate in contemporary settings, particularly in British and American universities.

Korah was swallowed up by the ground, but his spirit is still alive and well, and in the unlikeliest of places – British and American universities.

I Believe; A Weekly Reading of the Jewish Bible, Korah; How Not to Argue 2

The Missing Name in Korach's Rebellion

JEWISH THOUGHT

Why is Korach, the central figure in the rebellion against Moses, omitted in Devarim 11:6? Rabbi Nissim of Gerona, a 14th-century Spanish Talmudist, explores this puzzling omission in his collection of sermons, Derashot HaRan.

The third problem lies in the statement (Devarim 11:6): "and what He did to Dathan and Aviram, the sons of Eliav, the son of Reuven; how the earth opened its mouth and swallowed them up, and their households, and their tents, and all that stood at their feet, in the midst of all of Israel." There is cause for wonder here. Why mention Dathan and Aviram and not Korach, the central figure in the rebellion — Dathan and Aviram having joined him because they were his neighbors. Korach, being the central figure, should have received greater mention. This is the third problem.

Derashot HaRan 10:14

A Tangible Reminder of Rebellion

COMMENTARY

The copper sheathing from the censers of Korach's followers serves as a tangible reminder of the consequences of challenging the priesthood. The 13th-century Torah commentary, Chizkuni, explains how the aftermath of Korach's rebellion was memorialized through the use of copper sheathing.

זכרון לבני ישראל למען אשר לא יקרב איש זר, “a reminder to the Children of Israel so that no non priest, etc.;” why was such a reminder necessary? Someone looking at the copper cover on the earthen altar (which was outside the Tabernacle) would be liable to ask: seeing that the Torah had written in Exodus 20,21 “make for Me an earthen altar,” i.e. fill the hollow with earth, what is the good of that earth if it was now going to be covered with copper sheathing?” He would be answered that this sheathing was constructed from the pans used by the rebels who had supported Korach in his rebellion…

Chizkuni, Numbers 17:5:1

Redemption of Korach's Sons

TARGUM

The sons of Korach were spared from their father's fate because they did not join his rebellion. The biblical narrative of Korach’s rebellion against Moses highlights the significance of individual choice and divine justice.

But the sons of Korach, who were not in the counsel of their father did not die.

Targum Jerusalem, Numbers 26:11

Moses' Humble Response

COMMENTARY

Moses' humility is highlighted by his immediate and humble response to Korach's accusations. Rabbi Chaim ibn Attar’s 18th-century commentary, Or HaChaim, provides deep spiritual insights into the Torah, including the story of Korach’s rebellion.

וישמע משה ויפל על פניו. When Moses heard this he fell upon his face. Why did the Torah have to tell us that Moses heard what Korach said? Korach and company had been described as addressing Moses; it is obvious that he heard what they said. Furthermore, what precisely is the meaning of Moses "falling?" It appears that inasmuch as the scoffers had not yet completed what they came to say the Torah wanted to inform us that Moses already understood their meaning even though they had not spelled it out as yet…

Or HaChaim on Numbers 16:4:1

The Destructive Power of Jealousy

MUSAR

Korach's jealousy led to his and his followers' downfall, serving as a powerful warning against the destructive power of envy. The 15th-century ethical work, Orchot Tzadikim, explores the moral and spiritual dangers of jealousy through the story of Korach.

Out of envy come quarrels as you see in the case of Korach, who envied the honor of Elizaphan, the son of Uzziel (Midrash Rabbah on Numbers 18), and because of this circumstance, he and all of his party were destroyed, even the tender infants. Jealousy is like a sickness of the body. It brings consumption. The wise man said to his son, "Guard yourself from jealousy, for it can easily be recognized when your facial expression changes because of the gloom in your heart and why should an enemy of yours rejoice and obtain his vengeance by seeing you in such a state?"

Orchot Tzadikim 14:7

Disputes for the Sake of Heaven

MISHNAH

The rabbis carefully distinguished between disputes for the sake of heaven, and those not for the sake of heaven, exemplified by Korach's rebellion. Pirkei Avot, a tractate of the Mishnah, offers ethical teachings and maxims of the Rabbis, traditionally studied on Shabbat afternoons in the summer months.

Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

Pirkei Avot 5:17

Moses Protects the Innocent

COMMENTARY

Moses, even when faced with rebellion, sought to protect the innocent among the children of Israel. This modern analysis of the biblical story of Korach’s rebellion highlights Moses’s plea to God to punish only the truly guilty.

Things continue to fall apart until Moshe feels forced to appeal to God for retribution against the rebels. But then something curious – yet by now expected – happens. God threatens to destroy the entire Jewish people, most of whom have now fallen in behind Korach. Moshe takes his usual stance of defending the children of Israel and asking God to kill only those guilty of true rebellion and not those who are just undecided. However, he does this by means of yet another rhetorical question (Bemidbar 16:22): “Will one man sin and You get upset at the whole congregation?” Here too…

Redeeming Relevance; Numbers, CHAPTER 3 Korach and the Limits of Popular Government 10

The Earth Swallows the Rebels

SECOND TEMPLE

The immediate physical manifestation of divine punishment in Korah's rebellion is a dramatic moment in the narrative. Philo of Alexandria vividly describes the earth bursting open to swallow Korah and his followers, then closing again once the punishment was complete.

[282] As he ceased speaking, the earth burst open under the shock of a convulsion, and the bursting was just in that part where the tents of the impious stood, so that they were borne below in a mass and hidden from sight; for the gaping sides closed again when the object was accomplished for which they had been split asunder.

On the Life of Moses, Book II 50:8

Korach's Lesson: Avoid Quarrels

HALAKHAH

The story of Korach and his congregation serves as a powerful warning against quarreling. The Chafetz Chaim, Rabbi Yisrael Meir Kagan, uses this biblical narrative to emphasize the prohibition of lashon hara (evil speech) and rechilut (talebearing).

(12) And if he nurtures a quarrel in his speaking, he transgresses (Bamidbar 17:5). "And he shall not be as Korach and as his congregation," which is an exhortation against nurturing a quarrel (viz. Sanhedrin 110a).

Chafetz Chaim, Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut, Negative Commandments 12

The Dual Punishment of Korach

KABBALAH

The Zohar, a foundational work of Jewish mysticism, uses the story of Korach to illustrate the severe consequences of disrupting peace in the heavenly and earthly realms.

R. Jose said: ‘The Torah is also peace, as it is written: “And all her paths are peace” (Prov. 3, 17). Korah tried to upset peace on high and below, and therefore he was punished both on high and below.’

Zohar, Korach 1:8

Divine Distinctions and Boundaries

MIDRASH

The rebellion of Korach challenges the divine distinctions and boundaries set by God. The eleventh or twelfth-century midrash Bamidbar Rabbah uses the metaphor of the separation of light and darkness to illustrate the unique roles and sanctity assigned to different groups and people, such as Israel and Aaron.

“He spoke to Koraḥ…Morning” – what did he see that led him to say: “Morning”? Moses said: ‘Perhaps they said this matter as a result of food and drink.’ He said: ‘Perhaps, in any case, they will repent.’ That is why it is stated: “Morning, the Lord will disclose.” He said to them: ‘I do not have permission to enter now. There is no eating and drinking before Him; however, it is because of us, because we have eaten and drunk.’
Another matter, Moses said to them: ‘The Holy One blessed be He imposed boundaries in His world…

Bamidbar Rabbah 18:7