It all begins with the tzitzit (fringes) on a garment.
The Torah tells us, "They shall make for themselves a fringe [tzitzit]" (Numbers 15:38). Now, Korah, ever the instigator, sees an opportunity. He poses a seemingly innocent question to Moses: "A garment made entirely of sky-blue wool – is it exempt from tzitzit?" Moses, unwavering, answers that it is still obligated.
According to Bamidbar Rabbah 18, this is where things escalate. Korah, not satisfied, retorts, “A garment that is crafted completely of sky blue wool does not exempt itself, but four threads exempt it? A house that is filled with Torah scrolls, would it be exempt from mezuza?” Again, Moses affirms the obligation. Korah, pushing further, points out the seeming absurdity that the entire Torah can't exempt a house but a single mezuza can.
Moses, sensing the trap, responds, "You were not commanded these matters, but rather, you are fabricating them from your heart." It's a turning point. According to the text "Vayikaḥ is nothing other than an expression of division, like the matter that is stated: “To what does your heart take you [yikaḥakha]?" (Job 15:12)." The word "took" (vayikah) in the verse "Korah…took" (Numbers 16:1) is interpreted as an act of division, a pulling away.
Now, the Sages tell us that Korah was no fool. He was, in fact, an incredibly wise man, even one of the bearers of the Ark, as alluded to in (Numbers 7:9). So why this rebellion? Well, pride and ambition are powerful motivators.
Here's where the story kicks into high gear. Moses commands that a sky-blue thread (tekhelet) be placed on the fringes of garments (Numbers 15:38). Immediately, Korah orchestrates a grand spectacle. He has two hundred and fifty sky-blue garments made. He then convinces two hundred and fifty leaders of the Sanhedrin (the ancient Jewish court), "princes of the congregation, the distinguished of the convocation" (Numbers 16:2), to wear them in defiance of Moses.
Imagine the scene: A lavish feast, two hundred and fifty prominent figures draped in sky-blue, challenging the authority of Moses. When Aaron’s sons arrive to take their priestly portions (the breast and thigh from the peace offerings), they are met with resistance. "Who commanded you to take these?" they are asked. "Was it not Moses? We will not give anything." (Bamidbar Rabbah 18).
The leaders then inform Moses, who attempts to placate them. But they stand firm "before Moses" (Numbers 16:2). The text then names them as “Elitzur son of Shedeur and his counterparts – 'These men who were designated by name' (Numbers 1:17)." They were the princes of the tribes, influential figures who had previously been appointed by name.
The text then offers a clever analogy. Think of a well-born person caught stealing from a bathhouse. The owner, not wanting to publicly shame him, describes him in detail: "That wellborn person of stature, with fine teeth, black hair, and a fine nose." Similarly, the Torah provides distinguishing features of these rebels, revealing their identities without explicitly naming them.
As the text says, "These are the distinguished of the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. Moses and Aaron took these men who were designated by name [beshemot]” (Numbers 1:16–17). And here it is stated: “Princes of the congregation, distinguished of the convocation, people of renown [shem]. They assembled against Moses and against Aaron” (Numbers 16:2–3).
So, what can we learn from the story of Korah? It's a reminder that even the most learned and respected individuals can be swayed by pride and ambition. It highlights the dangers of questioning authority without genuine understanding. But perhaps most importantly, it shows us that sometimes, the smallest questions can lead to the most significant rebellions.
“Koraḥ…took” – what is written prior to this matter? “They shall make for themselves a fringe [tzitzit]” (Numbers 15:38). Koraḥ interrupted and said to Moses: ‘A garment that is crafted completely of sky blue wool, would it be exempt from tzitzit?’ He said to him: ‘It is obligated in tzitzit.’ Koraḥ said to him: ‘A garment that is crafted completely of sky blue wool does not exempt itself, but four threads exempt it? A house that is filled with Torah scrolls, would it be exempt from mezuza?’ He said to him: ‘It is obligated in mezuza.’ He said to him: ‘The whole Torah in its entirety, which consists of two hundred and seventy-five paragraphs, does not exempt the house, but one paragraph4Actually there are two paragraphs in the mezuza. that is in the mezuza exempts the house?’ He said to him: ‘You were not commanded these matters, but rather, you are fabricating them from your heart.’ That is what is written: “Koraḥ took.” Vayikaḥ is nothing other than an expression of division, like the matter that is stated: “To what does your heart take you [yikaḥakha]?” (Job 15:12). That is what Moses says to them, as it is stated: “Is it not enough…that the God of Israel has set you apart?” (Numbers 16:9). The Sages said that Koraḥ was an extremely wise man, and among the bearers of the Ark, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them” (Numbers 7:9), and Koraḥ was the son of Yitzhar the son of Kehat. When Moses said: “They shall place on the fringe of the corner a sky blue thread” (Numbers 15:38), he immediately commanded, and they prepared two hundred and fifty sky blue garments, and the two hundred and fifty leaders of the Sanhedrin, who stood against Moses, as it is stated: “They arose before Moses, and two hundred and fifty people from the children of Israel, princes of the congregation, the distinguished of the convocation” (Numbers 16:2), wrapped themselves in them. Koraḥ stood and made a feast for them and they all wrapped themselves in the sky blue garments. Aaron’s sons came to take their gifts, the breast and the thigh.5The meat at the feast was from animals which were sacrificed as peace offerings. The breast and thigh of the peace offering belonged to the priests (Maharzu). They stood and confronted them. They said to them: ‘Who commanded you to take these, was it not Moses? We will not give anything. The Omnipresent did not say so.’ They came and informed Moses. He went to placate them. They, immediately, stood against him to confront him – “before Moses” (Numbers 16:2). “And two hundred and fifty people of the children of Israel” – who were they? They were Elitzur son of Shedeur6He was the prince of the tribe of Reuben, and his counterparts were the princes of the other tribes. The princes also joined the rebellion. and his counterparts – “These men who were designated by name” (Numbers 1:17). Although the verse did not make them public, it provided their distinguishing features, and from the verses, you understand that it is them. To what is this matter analogous? It is to a wellborn person who is found stealing garments from the bathhouse, but the owner of the stolen goods did not want to make him public. He began providing distinguishing features. They said to him: ‘Who stole your garments?’ He said to them: ‘That wellborn person of stature, with fine teeth, black hair, and a fine nose.’ Once he provided his distinguishing features, they knew who he was. Here, too, even though the verse did not identify them, it came and provided their distinguishing features, and you know who they are. It is stated elsewhere: “These are the distinguished of the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. Moses and Aaron took these men who were designated by name [beshemot]” (Numbers 1:16–17). And here it is stated: “Princes of the congregation, distinguished of the convocation, people of renown [shem]. They assembled against Moses and against Aaron” (Numbers 16:2–3).
