(1) 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— (2) to rise up against Moses, together with two hundred and fifty Israelites, chieftains of the community, chosen in the assembly, men of repute. (3) 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 the LORD is in their midst. Why then do you raise yourselves above the LORD’s congregation?”

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.

You have [taken] too much for yourselves. This is similar to די לכם — it is enough for you, i.e., you have seized the larger portion.

2 (Numb. 16:1) “[Now Korah …] took”:²In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you.” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1) “Now Korah […] betook himself”: Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron attained greatness, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, (in Numb. 16:1) “Now Korah […] took.”

You have taken much more… With this Rashi resolves many issues. He explains that the word רב is a noun as in הרבה ("much") and he adds “much more” because otherwise one might have said that the greatness that they took for themselves was fitting for them. He also adds the word לקחתם ("you have taken") because the word לכם ("for yourselves") alone would not make sense without being together with “you have taken.” Also, because the dispute was over them having taken more than was appropriate, not over what they already had, he writes here “you have taken … for yourselves” rather than “you have.” Rashi also explains that the word לכם means “for yourselves” because without this one might think that they took it in order to divide among others. He also adds the word “distinction” because the word “much” can refer to ignominy as well as to distinction and exaltedness. Therefore Rashi adds the word “distinction.”

ויקהלו על משה ועל אהרן, Korach, Datan and Aviram, assembled in order to incite against Moses and Aaron in the presence of 250 dignitaries of the people who had allowed themselves to be incited. This incident occurred at a time when a number of Israelites had assembled in the vicinity of Moses waiting to have their respective complaints adjudged. The 250 men mentioned walked around as if minding their own business, wanting to consult Moses about some harmless matter. It was their intention to arouse the crowd in order to provide support for Korach’s and his henchmen’s insurrection as soon as the latter would show up and begin asking hostile questions of Moses and Aaron. They selected an hour of day when there was a sizable crowd in Moses’ vicinity in order to reap the maximum benefit from that, and so that all those who were convinced of the validity of Korach’s complaints would spread the word and bring reinforcements from the plain people in the camp.

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).

Since the entire congregation are all holy. From the day of standing at Mount Sinai, the entire congregation became holy.

רב לכם כי כל העדה כלם קדושים, "a great deal for you, for the whole community is holy." They meant that Moses and Aaron had arrogated too much authority to themselves. In the event that Moses and Aaron would ask wherein precisely they had arrogated to themselves too much authority, Korach and company said that in view of the fact that the entire community was holy having experienced direct communication from G'd something not granted to any other nation, plus the fact that G'd remained within its midst, Moses and Aaron had placed themselves above such a holy nation. By saying ובתוכם השם, "and G'd is in their midst," they hinted that the presence of G'd was due to the people and not to the merit of Moses and Aaron.

They all heard [the word] at Sinai. Re’m writes: I do not know why Rashi did not make this comment on the phrases, “You shall be holy” (Vayikra 19:12), “You shall sanctify yourselves and you shall be holy” (ibid. 11:44), and “For [you are] a holy nation” (Devarim 14:2). It appears to me that if not so, here one could have answered that even though the congregation was holy, Moshe and Aharon possessed a higher degree of holiness, for they were prophets and had heard the Word from the mouth of Hashem. Therefore, Rashi explains “they all heard…”

And they gathered together against Mosheh and Aharon, and said to them: Let the authority you have (hitherto had) suffice you, for all the congregation are holy, and the Lord's Shekinah dwelleth among them; and why should you be magnified over the church of the Lord?

And Adonoy is in their midst. The Levites were chosen after Hashem’s honor was in the midst of Bnei Yisroel. And even if Moshe knew that the tribe of Levi would be chosen when he was at Mount Sinai, he never told the Bnei Yisroel.

כלם קדושים, “they are all holy.” Korach referred to the firstborn Israelites as “holy,” seeing the Torah had written in Exodus 13,2: “sanctify for Me every firstborn.”
ומדוע תתנשאו, “and why do you try to elevate yourselves?” He meant Moses and Aaron respectively claiming the position of King and High Priest.

Why do you raise yourselves — for Aharon to be the Kohein Gadol, and Moshe above him, for he taught him.

?ומדוע תתנשאו; in respect of the sanctity, by forbidding the firstborn to carry out sacrificial service in the Tabernacle? Moses himself had performed priestly duties during the first seven days of the consecration of the Tabernacle whereas subsequently Aaron and his sons became priests on a permanent basis.

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).

In view of this, מדוע תתנשאו "why do you raise yourselves above the community of G'd?" Korach and company referred specifically to the domain of the Tabernacle and the Sanctuary which Moses had declared out of bounds to ordinary Israelites on pain of death. They accused Moses and Aaron of having insulted the community as a whole by denying them access to the Sanctuary and the opportunity to perform sacrificial service there.

If you took … you should not have chosen. (Nachalas Yaakov) This means: If you took the monarchy you took it rightfully, because you heard all the commandments whereas the community heard only “I am Hashem” and “You shall not have.” But, nonetheless you should not have chosen the kehunah for your brother, given that your brother did not hear any more than the rest of the community. This is what Korach means when he says, “Why do you raise yourselves” referring to both Moshe and Aharon, for it would have been enough for Moshe to have taken only the monarchy. However one should not explain that Korach intended to dispute Moshe’s taking the monarchy as well, because in the entire parshah we only find a dispute regarding only the kehunah.

You were not alone in hearing. (Gur Aryeh) If Hashem wished to teach you a new matter, He would have also said it to everyone, not you alone, [saying] that Aharon was to be the kohein and Elitzafan the leader.

(28) And Moses said, “By this you shall know that it was the LORD who sent me to do all these things; that they are not of my own devising: (29) if these men die as all men do, if their lot be the common fate of all mankind, it was not the LORD who sent me. (30) But if the LORD brings about something unheard-of, so that the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, you shall know that these men have spurned the LORD.” (31) Scarcely had he finished speaking all these words when the ground under them burst asunder, (32) and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. (33) They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation.

And all the people belonging to Korach. This refers to the male and female servants he owned, for he had household members who were Egyptians, Ethiopians, and Canaanites that he had purchased. They were punished because they were part of his possessions, for they were purchased both monetarily and physically. Another possible explanation: There were proselytes and residents from Bnei Yisroel in his home as well, and they were punished because they followed his false views. However, the verse does not refer to his seed, as it says (26:11), “But the sons of Korach did not die.” This is because they were adults, righteous and good, and their merit protected them. And he had no children of minor status, because the verse does not mention “infants” concerning Korach.

"You shall be aware," etc., R. Juda b. Chiya said: "Infer [from the verse cited in the Mishnah) that Cain made wounds and bruises on the body of his brother Abel, as he did not know by what member the soul departed until he reached his neck." R. Juda said again in the name of R. Chiya: "From the very day when the earth opened its mouth to receive the blood of Abel, it has not again opened, as it is said (Is. 24, 16) Frum the edge of the earth, etc. Hence it reads from the edge, but not from the mouth. Hezekiah, his brother, however, raised the following objection (Num. 26, 32) And the earth opened her mouth, etc. And he answered: "It opened for a bad cause, but not for a good cause." R. Juda said again in the name of R. Chiya: "Exile atones for every thing, for it is said (Ib. (Gen. 6, 14) And I shall be a fugitive and a vagabond on the earth, and at last it is written: And he dwelt in the land of Nod (only a vagabond)."

R. Chama b. Chanina said: "Three treasuries were hidden by Joseph in Egypt, one was found by Korah, and the second by ben Severus, and the third is still hidden for the righteous in the future." R. Jochanan said: "Korah was neither of those who were swallowed, nor of those who were burned. Neithed of those who were swallowed, as it is written (Num. 16, 32) And all the men that appertained unto Korah, — but not Korah himself; nor from those who were burned, as it is written (Ib. 26, 10) The fire devoured the two hundred and fifty men, — but not Korah." In a Baraitha, however, it was stated that Korah was among both the burnt and the swallowed. Among the swallowed, as it is written (Ib.) And swallowed them up together with Korah; and burned, as it is written (Ib. 16, 35) And there came out a fire … and consumed the two hundred and fifty, and Korah was among them.

And Rav Yehuda, son of Rabbi Ḥiyya, says: From the day the earth opened its mouth and received the blood of Abel, its mouth has not opened again, as it is stated: “From the corner of the earth have we heard songs: Glory to the righteous” (Isaiah 24:16): One can infer that the songs are heard “from the corner of the earth,” but not from the mouth of the earth, as the earth never again opened its mouth. Ḥizkiyya, Rav Yehuda’s brother, raised an objection to Rav Yehuda, son of Rabbi Ḥiyya: The verse states concerning Korah and his assembly: “And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods” (Numbers 16:32). Rav Yehuda, son of Rabbi Ḥiyya, said to him: It opened again for a deleterious purpose; it did not open again for a constructive purpose.

And Rabbi Yoḥanan says: Korah was neither among the swallowed nor among the burned; he died in a plague. He was neither among the swallowed, as it is written: “And the earth opened its mouth and swallowed them and their houses and all the men who were with Korah” (Numbers 16:32), from which it is inferred: But not Korah himself. Nor was he among the burned, as it is written: “When the fire consumed two hundred and fifty men” (Numbers 26:10), but not Korah.

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.

Rabbi Judah said: That fire which descended from heaven settled on the earth, and did not again return to its (former) place in heaven, but it entered the Tabernacle. That fire came forth and devoured all the offerings which they brought in the wilderness, as it is said. "And there descended fire from heaven" is not written here, but "And there came forth fire from before the Lord" (Lev. 9:24). This was the fire which came forth and consumed the sons of Aaron, as it is said, "And there came forth fire from before the Lord" (ibid.). That fire came forth and consumed the company of Korah, as it is said, "And fire came forth from the Lord" (Num. 16:85).

Korah and his company will not be granted eternal life, and will not even be given a trial, as it says (Numbers 16:33), “The earth closed over them, and they vanished from the midst of the congregation.” These are the words of Rabbi Eliezer.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (I Samuel 2:6), “The Eternal deals death and gives life, casts down into Sheol and raises up.” The verse there (Numbers 16:33) speaks of Sheol: “They went down alive into Sheol, with all that belonged to them.” And the verse (in I Samuel) speaks of Sheol. So just as later one can be cast down into Sheol or raised up from it, so too, when Sheol is mentioned here, they go down into it, but will one day be raised up from it.
Rabbi Eliezer said: Then how do you interpret the verse, “The earth closed over them, and they vanished from the midst of the congregation”? [Rabbi Yehoshua] responded: They vanished from the midst of the congregation, but they did not vanish from the World to Come.

And Rabbi Yirmeya ben Elazar also said: There are three entrances to Gehenna, one in the wilderness, one in the sea, and one in Jerusalem. There is one entrance in the wilderness, as it is written with regard to Korah and his company: “And they, and all that appertained to them, went down alive into the pit [She’ol], and the earth closed upon them, and they perished from among the congregation” (Numbers 16:33).

וירדו…חיים שאולה, they descended into Sheol while still alive. The earth did not kill them but they remained alive so that the bowels of the earth became their Gehinom. The reason the Torah did not say חיים לשאול, but חיים שאולה is that although generally speaking when a word should have the letter ל at the beginning, the letter ה at the end of that word can substitute for the missing letter ל at the beginning, the Torah does not make such changes arbitrarily, without a reason. In this instance the Torah hinted by means of this construction that after Korach and associates descended they did not die but were given the ability to remain alive. This is what is meant by Sanhedrin 100 that G'd gives the wicked the ability to experience their punishment. If they were to die too soon they would not suffer the pain of G'd's retribution. If the Torah had written לשאול instead of שאולה, the meaning would have been that they died as soon as they arrived in Gehinom.

The episode of Korach's rebellion teaches us what strenuous efforts one has to make to avoid strife and quarrels. Consider what terrible punishment Korach suffered, and the fact that none of his illustrious forbears' merits saved him from any part of that punishment. Not even the fact that he left behind worthy children, grandchildren, etc, has any effect on his eventual rehabilitation. The same fate happened to Datan and Aviram as well as to their children. Although we have a general rule that the Celestial Court does not judge people below the age of twenty, our sages are on record that in this case even under-age children became the victims of the misdeeds of their parents. From here we have to learn that we must always (endeavor to) hold on to peace. Aaron's behavior in this episode is the most remarkable, seeing that though he had been the principal object of contention, he never uttered a word during the whole episode. A person should try to be guided by whatever reason he can find to maintain peaceful relations and to extinguish the flames of strife. Take a cue from Moses himself, who was the greatest of all the prophets, who occupied the position of king, and who personally went to to Datan and Aviram after the latter had rebelled and had refused to come to him. He took all the elders with him. All of this in the interest of maintaining or restoring peace!

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.