The story of Moses and the rebellion of Korah, Datan, and Aviram in the Book of Numbers gives us a powerful example.
The Torah tells us, “The Lord spoke to Moses, saying: ‘Speak to the congregation, saying: Withdraw from around the dwellings of Korah, Datan, and Aviram’” (Numbers 16:23-24). But the Midrash (rabbinic interpretive commentary), specifically Bamidbar Rabbah, pauses on this moment, revealing a fascinating detail. Even though Moses received the instruction directly from God, he didn’t immediately order the people to withdraw. Instead, he went to Datan and Aviram himself to warn them. As it is stated, "Moses arose and went to Datan and Aviram" (Numbers 16:25).
Why? To show just how far he was willing to go to try and save them. Even though they were wicked and rebellious, Moses extended himself, hoping to placate them. The text emphasizes how difficult these men were to deal with. They wouldn’t even come out to meet him! Seeing their stubbornness, Moses acknowledges, "It was incumbent upon me to go this far." (Numbers 16:25)
And then he speaks to the congregation, warning them: “Depart now, away from the tents of these wicked men, and do not touch anything that is theirs, lest you be destroyed for all their sins” (Numbers 16:26).
But what made them wicked? Bamidbar Rabbah, drawing on earlier rabbinic teachings, identifies four characteristics of wickedness. It’s a bit of a moral checklist, if you will. First, one who raises a hand to strike another, even without actually hitting them, is considered wicked. This comes from (Exodus 2:13), where it says, "Why do you strike your counterpart," using the future tense takeh. Second, someone who borrows and doesn’t repay is wicked, based on (Psalms 37:21): “Wicked is one who borrows and does not repay; righteous is one who is gracious and gives.” Thirdly, insolence – lacking shame in the presence of those greater than you – marks a wicked person, as (Proverbs 21:29) states: “The wicked man is insolent before him, but the upright discerns his way.” And finally, someone who is constantly engaged in dispute, in maḥloket, is considered wicked.
According to the Rabbis, Datan and Aviram embodied at least two of these traits: insolence and dispute. The Midrash even breaks down the Hebrew word maḥloket itself, offering a chilling interpretation: mem for maka (smiting), ḥet for ḥaron (fury), lamed for likui (punishment), kof for kelala (curse), and tav for to’eva (abomination). Some even say it signifies takhlit, the end, as it brings extermination to the world. Powerful stuff.
So, the people heed Moses's warning and withdraw. But Datan and Aviram, ever defiant, "emerged and stood at the entrance of their tents, with their wives, and their children, and their infants" (Numbers 16:27). Bamidbar Rabbah paints a vivid picture: they emerged cursing and blaspheming. Their defiance is compared to the Philistine who stood taunting the Israelites for forty days (1 (Samuel 17:1)6).
Then comes Moses's famous declaration: "With this you will know that the Lord has sent me to perform all these actions, as it is not from my heart" (Numbers 16:28). Essentially, he's saying, "If these men die a natural death, then I'm a liar." The Midrash uses a fascinating analogy here: a king's daughter, a groomsman, and a claim about her virginity. The point? Moses is so certain of his mission that he's willing to put everything on the line.
He then calls upon God to create a unique and terrible punishment. "But if the Lord creates a creation, and the ground opens its mouth and swallows them and everything that is theirs, and they descend alive into the abyss, you shall know that these people have scorned the Lord" (Numbers 16:30). He even suggests that if God hasn't already created such a mouth in the earth, now would be a good time to do so!
God, in turn, seems to grant Moses this extraordinary power. The text quotes (Job 22:28): "You decide something, and He will fulfill it for you, and light will shine upon your ways."
Ultimately, the earth does open up, swallowing Korah, Datan, Aviram, and all that belonged to them. A terrifying end, and a powerful reminder of the consequences of rebellion and wickedness.
But I keep coming back to that initial moment. That moment when Moses, despite everything, chose to walk toward his adversaries, to give them one last chance. It speaks volumes about the complexities of leadership, the burden of responsibility, and the enduring hope, even in the face of profound wickedness, that redemption is still possible. What does that moment mean to you?
“The Lord spoke to Moses, saying” (Numbers 16:23) “Speak to the congregation, saying: Withdraw from around the dwellings of Koraḥ, Datan, and Aviram” (Numbers 16:24). “The Lord spoke to Moses, saying…Withdraw from around the dwellings of Koraḥ” – although Moses heard it directly from the Omnipotent, he did not say to them: “Withdraw” until he went and forewarned them, as it is stated: “Moses arose and went to Datan and Aviram” (Numbers 16:25). This was to make known the extent of their wickedness as, although he went on foot to them, it is difficult to placate these wicked ones. What did they do? They did not wish to come out on their own to confront him. When Moses saw this, he said: ‘It was incumbent upon me to go this far.’ “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men, and do not touch anything that is theirs, lest you be destroyed for all their sins” (Numbers 16:26). “He spoke to the congregation, saying: Depart now, away from the tents of these wicked men” – our Rabbis taught: Four are characterized as wicked: One who extends his hand toward another to strike him, even though he did not strike him, is characterized as wicked, as it is stated: “He said to the wicked one: Why do you strike your counterpart” (Exodus 2:13). “Did you strike” is not written, but rather, “do you strike [takeh].”17The word takeh is in the future tense. One who borrows but does not pay, as it is stated: “Wicked is one who borrows and does not repay; righteous is one who is gracious and gives” (Psalms 37:21). One who has insolence, and is not ashamed in the presence of one who is greater than he, as it is stated: “The wicked man is insolent before him, but the upright discerns his way” (Proverbs 21:29). And one who is a disputant, as it is stated: “Depart now away from the tents of these wicked men.” Two of them [wicked characteristics] were in Datan and Aviram, insolence and dispute [maḥloket]. Maḥloket: mem – maka [smiting]; ḥet – ḥaron [fury]; lamed – likui [punishment]; kof – kelala [curse]; tav – to’eva [abomination]. Some say, takhlit [end], as it brings extermination to the world. “They withdrew from around the dwelling of Koraḥ, Datan, and Aviram, and Datan and Aviram emerged and stood at the entrance of their tents, with their wives, and their children, and their infants” (Numbers 16:27). “They withdrew from around the dwelling of Koraḥ” – when they saw that Israel had departed from around them, they emerged cursing and blaspheming, as it is stated: “Datan and Aviram emerged standing” (Numbers 16:27), and elsewhere it is written: “The Philistine approached every morning and evening and stood for forty days” (I Samuel 17:16).18See above, Bemidbar Rabba 16:4. “Moses said: With this you will know that the Lord has sent me to perform all these actions, as it is not from my heart” (Numbers 16:28). “If these die like the death of all people, and the destiny of all people will be visited upon them, the Lord has not sent Me” (Numbers 16:29). “Moses said: With this you will know that the Lord has sent me…. If these die like the death of all people” – to what is this matter comparable? It is to the patron of a king’s daughter, who had her proof in his possession.19He kept the proof that she had been a virgin before her wedding night – a sheet with blood on it. One of the guests stood and cursed the groomsman and alleged that the king’s daughter had not been a virgin.20On her wedding night. The patron stood and confronted the king: 'If you do not demand that retribution be exacted, and you do not take this one out and put him to death before everyone, I, too, will say that, apparently, the king’s daughter had not been a virgin.’ The king immediately said: ‘It is preferable for me to put this one to death and not have the patron disseminating slander about my daughter.’ So, Koraḥ entered into a dispute with Moses and said: ‘From his heart and at his initiative, Moses said all these matters.’ Moses began and said before the Holy One blessed be He: ‘If these die in their beds in the manner that people die, and the doctors enter and visit them in the manner that all the ill are visited, I, too, will deny and say: “The Lord did not send me” (Numbers 16:29), and I fabricated it in my heart.’ This is one of three prophets who spoke in this style: Elijah, Mikhaihu, and Moses. Elijah said: “God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel, and I am Your servant, and at Your word I performed all these matters. Answer me, Lord, answer me, and this people will know that You, Lord, are God, and it is You who have turned their heart back” (I Kings 18:36–37). ‘If you do not answer my plea, I will say: It is You who turned their hearts back.’ Likewise, Mikhaihu said to Ahab: “If you return in peace” (I Kings 22:28), I, too, say: “The Lord did not speak through me” (I Kings 22:28). “But if the Lord creates a creation, and the ground opens its mouth and swallows them and everything that is theirs, and they descend alive into the abyss, you shall know that these people have scorned the Lord” (Numbers 16:30). Likewise, Moses: “If these die like the death of all people…” The Holy One blessed be He said to Moses: ‘What do you seek?’ He said before Him: ‘Master of the universe, “but if...a creation” – if You created a mouth to the earth, that is excellent; but if not, “the Lord creates [yivra]” – let Him create [yivra] it a mouth now.’ The Holy One blessed be He said to him: “You decide something, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28).
