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Korah Dug Up Joseph's Buried Gold and the Ground Took It Back

Joseph hid gold in empty country and told no one. A Levite named Korah found one cache. He spent it on a quarrel, and the ground opened its mouth.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Joseph Buried Gold in Four Places
  2. A Levite Dug in the Right Sand
  3. Korah Put His Hand Out Against Moses
  4. The Ground Took the Gold Back
  5. The Sons Looked Up
Korah Dug Up Joseph's Buried Gold and the Ground Took It Back Click for full size

Joseph Buried Gold in Four Places

They came to Joseph smeared with clay so he would see how poor they were.

The famine had gone on long enough that the money was gone, then the cattle, then the fields. Men stood in front of the viceroy of Egypt covered in mud and said, my lord, look at me, look at what I have left. Pharaoh had grain in his own storehouses and would not open them. The people in the street cursed him for it and blessed Joseph, who sold to anyone who came with a hand out. He fed a whole world through those years the way a shepherd feeds a flock, one day at a time.

The money that came back through his hands was enormous. Some of it he gave to his brothers. Some he handed to Pharaoh's treasury. One portion, gold and silver and cut stones, he took out into empty country and put in the ground.

He buried it in four places. One in the desert near the Red Sea. One on the bank of the Euphrates. Two more out in the waste toward Persia and Media. Then he went back to Egypt and said nothing about any of them.

Two of those four have never been found and never will be, because they are being held for the pious, for the days of the Messiah. One was turned up centuries later by a Roman emperor, Antoninus, the son of Severus. And one was found in the wilderness by a Levite.

A Levite Dug in the Right Sand

Korah was Levi's great-grandson, a cousin of Moses and Aaron, camped with the rest of Israel in a desert where nobody owned anything but a tent and a share of manna.

He dug in the right place.

What came up out of that hole made him the richest man in the camp by a distance nobody could measure. Everyone else in that wilderness was equally poor and equally fed. Korah walked around it carrying Joseph's gold. He looked at Moses giving orders and at the chests in his own tent, and the ranking started to look wrong to him.

Joseph had put treasure into the earth and used the rest to keep a starving world alive. Korah had taken treasure out of the earth and begun to count who ought to be in charge.

Korah Put His Hand Out Against Moses

He gathered men. Many of them, and not the fringe of the camp either. Two hundred and fifty princes, known in the congregation, men of name.

He stood them up in front of Moses and Aaron and the whole congregation and quarreled. The quarrel was not about food. It was not about the road. It was not about Egypt. It was about the two men who taught Israel what was just and who had been put in front of them to do it.

Moses fell on his face. Then he rose and drew a line. Tomorrow, he said, bring pans and fire, and God will show whose incense He takes. Korah did not step back. He had gold in his tents and cousins in the priesthood and a crowd at his back. He put out his hand against Moses and Aaron in public, and he did not pull it in.

The Ground Took the Gold Back

The earth split under his feet.

It opened its mouth, the way a living thing opens a mouth, and it took him. It took the men who had come out to stand with him. It took their households, their tents, their wives and their children, and it took everything belonging to them. The gold went down too, every coin and every stone of it, back into the ground it had been lifted out of.

The earth that had received Adam's dust now opened for a living man. Korah went down into the depths of Sheol (the underworld of the dead) with his mouth still open. Joseph's cache, dug up in the sand, went with him. The ground kept them both honest. It closed over the second man while the first man's grain was still in the memory of every nation that had come begging for it.

The Sons Looked Up

Korah's sons were standing there when it happened.

They had come out with their father. They were on the ground that was going. In the last moment before it took them, they looked up.

That was all. No speech. No offering. No argument. They raised their faces and they were not swallowed. Their father had spent his last hour looking sideways at Moses and downward at his own worth. He went down alive. They stood at the lip of the crack with their faces raised while his fortune went past them into the dark.

David looked up out of his own worst hour and was covered. Even Nebuchadnezzar, who had eaten grass like an ox, lifted his eyes to heaven afterward and his reason came back to him. The sons of Korah did the same small thing at the edge of a hole. Their songs are still being sung. The gold is not.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Jasher 84Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

The ancient Israelites certainly did! And this chapter of the Book of Jasher throws us right into the middle of their long, winding journey.

Remember Korah's rebellion? The Book of Jasher reminds us that it was a pretty big deal. Korah, a Levite, challenged the leadership of Moses and Aaron, and the consequences were… well, let's just say the earth wasn't happy. The earth opened up and swallowed Korah and his followers, along with their homes and belongings. Yikes! After that, according to Jasher, God made the people wander "by the way of Mount Seir for a long time."

Speaking of wandering, there's a whole lot of not fighting going on here. God tells Moses, explicitly, several times, "Don't mess with these people!" Specifically, the descendants of Esau, who lived in Mount Seir. God says, "I will not give to you of any thing belonging to them, as much as the sole of the foot could tread upon, for I have given Mount Seir for an inheritance to Esau." (Jasher 84:4). The Israelites are told to buy food and water from them, and to generally be good neighbors. It's a stark reminder that even divinely ordained journeys can have… complicated neighborly relations.

The Israelites then spend nineteen years going around the wilderness of Moab. Again, God's instructions are clear: "besiege not Moab, and do not fight against them, for I will give you nothing of their land" (Jasher 84:12). That even with a promised land in sight, there were boundaries, both physical and divine, that couldn't be crossed.

So, what did happen during all this wandering? Well, according to Jasher, King Latinus of the Chittim (often associated with Cyprus or other Mediterranean regions) died after a 45-year reign, and Abimnas took over. More significantly, the text details a fascinating conflict between Sihon, king of the Amorites, and Moab. It's like a mini-drama unfolding on the sidelines of the Israelite journey!

Sihon, apparently feeling ambitious, hires Beor and his son Balaam (yes, that Balaam!) to curse Moab. We know Balaam from the Book of Numbers as the prophet who couldn't curse Israel. But here, in Jasher, he's cursing Moab on behalf of Sihon. The result? Sihon defeats Moab, takes their cities, including Heshbon, and expands his territory. The Book of Jasher even includes a little ditty, a parable, about the rebuilding of Heshbon. "Come unto Heshbon," it says, "the city of Sihon will be built and established."

All this conquering nets Balaam and his dad a hefty reward of silver and gold, and they head back to Mesopotamia.

Finally, after all that meandering, the Israelites circle back to Edom. Moses sends messengers, asking for passage through their land. But Edom, remembering past conflicts or simply being unwelcoming, refuses. Again, the Israelites are commanded not to fight. They're stuck wandering again, this time around Edom.

Eventually, they arrive at Mount Hor. And here, we reach a somber moment. God tells Moses that his brother, Aaron, will die there. Aaron ascends the mountain and passes away at the age of 123. It’s a powerful reminder of the human cost, even for those closest to God, of this long and arduous journey.

So, what do we take away from this chapter of Jasher? It's a reminder that even with a grand destination, the journey can be circuitous, filled with detours, and encounters with others. It highlights the importance of boundaries, both physical and divinely ordained, and the need to navigate a complex world even when you're on a sacred mission.

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Shemot Rabbah 31:16Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The book of Exodus, specifically 22:27, lays down a firm rule: "You shall not curse judges, [and a prince among your people you shall not revile]." Seems straightforward. But Rabbi Meir, as quoted in Shemot Rabbah 31, sees something deeper. He says that God is especially strict about honoring judges – those who teach justice – and the king.

Why this extra emphasis? Well, while it's generally wrong to curse anyone, the Torah highlights these figures. Shemot Rabbah uses this verse to show us that the respect for leaders and those in positions of guidance is paramount.

Think about Korah and his rebellion. According to Shemot Rabbah, their punishment stemmed from disrespecting Moses and Aaron. It wasn't just disagreement; it was a fundamental challenge to divinely ordained leadership. Similarly, the people of Jerusalem were punished for "insult[ing] the messengers of God" (II (Chronicles 36:1)6), their faces "hardened…more than a rock" refusing repentance (Jeremiah 5:3). Disrespect for those guiding the people, those speaking truth, carries serious consequences.

This is why, Shemot Rabbah continues, God emphasizes honoring elders and the righteous. (Proverbs 1:6) tells us to understand "proverbs and aphorisms, the words of the wise and their riddles." Why? Because, as Shemot Rabbah suggests, they safeguard Israel from idol worship.

It's a fascinating connection. The text then quotes (Exodus 23:13): "And everything that I have said to you, you shall observe, and the name of other gods you shall not mention." Shemot Rabbah argues that if we follow all the commandments, including respecting judges (which stems from respecting elders), we'll avoid idolatry.

Immediately after this, we find the commandment about the three pilgrimage festivals (Exodus 23:17). What's the link? Shemot Rabbah offers two explanations. First, these festivals – Pesach (Passover), Shavuot (Festival of Weeks/Harvest), and Sukkot (Festival of Tabernacles/Ingathering) – draw us closer to God. Pesach commemorates the Exodus, God’s miracles in Egypt; Shavuot marks the giving of the Torah, a gift whose "fruit is better than gold" (Proverbs 8:19); and Sukkot celebrates God filling our homes with blessing, as it is written "Honor the Lord with your wealth [and with the first fruits of all your produce]" (Proverbs 3:9). By traveling to the Temple, we reinforce our commitment to monotheism.

The second explanation, citing Pesachim 118a, is even more direct: denigrating the festivals is akin to worshipping idols. Disrespecting sacred times and practices weakens our connection to God, opening the door to other, less wholesome, influences.

So, what's the takeaway? It's not just about blindly obeying authority. It’s about recognizing the value of wisdom, guidance, and the importance of maintaining a society rooted in respect for tradition and the Divine. By honoring those who teach and lead, and by actively participating in sacred practices, we strengthen our connection to God and protect ourselves from straying down the wrong path.

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Midrash Tehillim 32:1Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Midrash Tehillim turns to What Happened to Korah's Sons After They Repented.

It all begins with a verse from Proverbs (15:24): "The path of life leads upward for the wise." What does it mean to look upward? The Midrash (rabbinic interpretive commentary) uses the story of the sons of Korach to illustrate this point. Remember Korach's rebellion against Moses? His sons, unlike their father, chose to look upward, to acknowledge God. And what happened? They were saved. As (Psalm 34:6) says, "Look to Him and be radiant." Their father, however, did not look upward, and the earth swallowed him whole. "They went down alive into Sheol" (Numbers 16:33), the Midrash reminds us, Sheol being the land of the dead, the underworld.

The Midrash then connects this idea to David himself. "To David, the intelligent one," it says, emphasizing that David's ability to look upward, to acknowledge his imperfections and seek forgiveness, was the key to his greatness. It wasn't about being perfect; it was about striving for something higher.

It's not just for the righteous. Even the wicked, the Midrash suggests, can find forgiveness by looking upward. If even Nebuchadnezzar, the Babylonian king, could find redemption by raising his eyes to heaven (Daniel 4:34), then surely there's hope for all of us. And for the children of Abraham, Isaac, and Jacob – for the people of Israel – looking upward is even more powerful.

But what does it mean, practically, to "look upward"? The Midrash implies it's about acknowledging our sins and confessing them before God. Think of David, who, despite his flaws, was considered a successful leader. (1 (Samuel 18:1)4) tells us that "David had success in all his endeavors, for the Lord was with him." And because of this success, and his subsequent humility, he was covered for sin. He desisted from his negative actions and confessed before God, as he himself says in (Psalm 32:5): "I acknowledged my sin to You, and I did not conceal my iniquity."

It's a beautiful and surprisingly simple message: that the path to a better life isn't about perfection, but about direction. It's about choosing to look upward, to acknowledge our mistakes, and to strive for something greater. It’s about recognizing that even in our darkest moments, there's always the possibility of forgiveness and redemption. So, the next time you feel lost or overwhelmed, remember the wisdom of the Midrash: look up. What do you see? What possibilities await?

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Legends of the Jews, I. Joseph, Joseph's Kindness And GenerosityLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1494, The Legends of the Jews, Volume 2 · Public Domain

The story of Joseph in Egypt, as retold in Legends of the Jews by Ginzberg, offers us a powerful lesson in these very qualities.

After years of hardship, Jacob and his family finally settle in Goshen. And Joseph? He doesn't just provide for them. He showers them with kindness. Ginzberg tells us that Joseph supplies them with everything they need: food, drink, even clothing! He welcomes them to his table daily, a symbol of his complete forgiveness.

He even asks his father, Jacob, to pray for his brothers, that God might forgive their "great transgression." Jacob, deeply moved, exclaims, "O Joseph, my child, thou hast conquered the heart of thy father Jacob!"

Joseph's generosity extended far beyond his family. He earned the title "the God-fearing one," a title shared only by Abraham, Job, and Obadiah. This wasn't just about following rules; it was about the generosity of his spirit. Whatever he gave, he gave with a "good eye," meaning he gave freely and abundantly. Even the crumbs were plentiful enough for children to enjoy!

And remember, this was during a famine. While Pharaoh hoarded grain, Joseph provided for the entire world. The people cursed Pharaoh but blessed Joseph for his compassion.

The wealth Joseph acquired from selling grain was considered lawful, because, as Legends of the Jews tells us, the prices were raised by the Egyptians themselves, not by him. What did he do with all this wealth? Well, that's where it gets really interesting.

Joseph buried a good part of it – gold, silver, precious stones – in four secret locations: the desert near the Red Sea, the banks of the Euphrates, and two spots in the Persian and Median deserts. According to tradition, Korah found one hiding place, and the Roman emperor Antoninus, son of Severus, found another. But the other two? They remain hidden, reserved by God for the pious in the days of the Messiah.

The rest of Joseph's wealth he gave away, some to his brothers and their families, and some to Pharaoh, who added it to his treasury. All the world’s wealth flowed into Egypt, and it stayed there until the Exodus, when the Israelites left "like a net without fish," taking it all with them. As the story continues, this treasure passes through many hands: from the Israelites to King Shishak, then to Zerah the Ethiopian, back to the Jews under King Asa, then to the Arameans, the Ammonites, and finally, after many more turns, to the Romans.

But Joseph's influence on Egypt didn't stop at distributing grain. When the people ran out of money, they sold their livestock, then their land, and finally, even themselves to Joseph. He bought all the land of Egypt, making the people his tenants. They gave a fifth of their harvest to Joseph. The only exception? The priests.

Joseph showed gratitude to the priests, because they were the ones who vouched for his innocence when he was accused of adultery by Potiphar's wife. They suggested examining the tear in his garment to determine his guilt or innocence. The angel Gabriel intervened, moving the tear to prove Joseph's innocence, thus clearing the path for him to become ruler.

As we find in Midrash Rabbah, God remarked that if priests who served idols received their needs daily, surely the descendants of Abraham, Isaac, and Jacob, who were God’s priests, deserved the same.

Finally, Joseph relocated the Egyptians, mixing up their provinces. Why? To prevent them from looking down on his brothers as "exiles." He wanted everyone to be equally alien, as the text explains. This concept of displacement is echoed later when God causes all nations to change their dwelling places during the Exodus, so the Israelites couldn't be reproached for leaving their home. And again, when Sennacherib exiled the Jews, he first mixed up the inhabitants of all countries.

So, what does Joseph's story teach us? It's not just a tale of forgiveness and generosity; it's a reminder that true leadership involves providing for others, treating everyone with respect, and using your power to create a more equitable world. How can we be more like Joseph?

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