This I wrote a while back, it is long, the footnotes even longer (to be honest this could have been broken up into four parts).
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Why is Qoraḥ (read small-time politicians) so despised?
The quick answer is to be found in perashath Qoraḥ - it is because he makes his political gambit on the back of so many failures on the part of the Israelites, cynically taking a punt at displacing Moshe his uncle as the leader, when the collective mood of Israel is down.
The leaders he enlisted, Dathan and ‘Abheeram the sons of ‘Elee’abh, and ‘On the son of Peleth,
וְדָתָ֨ן וַֽאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן׃,
were from the most fractured tribe (Re’ubhen) it would seem; fractured because these people were different to the leader that they had entrusted (mentioned in the opening of the Shelaḥ portion), שַׁמּ֖וּעַ בֶּן־זַכּֽוּר, to spy the holy land, and who had brought back a bad report of the land of Israel. It is possible that the report from the eldest tribe, so to say, then precipitated a majority of votes on the part of the rest of the spies, save of course for Yehoshou`a and Kalebh (from the tribes of ‘Ephrayim and Yehoudha(h) respectively), so as to avoid the attempt at conquest of the land of milk and honey.
Relating back to perashath Shelaḥ, is a midrashic back-story where Qoraḥ’s wife is said to have cast doubt regarding the meta-miṣwa(h) (1) of ṣeeṣith, that is, the commandment that Moshe(h) instructs the Israelites to place fringes/tassels on four-cornered garments, and colouring a string among these fringes blue. She says in a dismissive tone that if it is the blue dye (2) in the wool that is what is important in this commandment, then surely the sages should be wearing garments that are completely blue.
http://www.mechon-mamre.org/b/l/l4411.htm
תלמוד בבלי - מסכת סנהדרין - פרק יא - דף קי,א גמרא
לכו עבדיתו תכלתא אי ס"ד תכלתא חשיבא [מצוה] אפיק גלימי דתכלתא וכסינהו לכולהו מתיבתך
This commandment was given off the back of another episode, in which a man was seen flagrantly disobeying the laws of the Sabbath, collecting sticks outside the perimeter of the Israelite encampment. It appears to be that the matter of Sabbath observance was being primed here because of the proximity of the narrative, to the giving of what is the meta-miṣwa(h) of ṣeeṣith, which was introduced to remind the Israelites of all laws, to appreciate that they had left the slavery of Egypt and were now uniquely united by the day of rest.
Therefore, disregarding ṣeeṣith was viewed as an action to sow social discord (3) and connected to the belittling of the importance of the observance of the Sabbath.
Returning to perashath Qoraḥ, his questioning of Moshe(h) and his brother ‘Aharon’s authority was a short term stratagem, whereby he tries to level the brothers with the rest of the Israelites. He feigns social justice awareness by stating that the whole nation is holy so why does it need the specific leadership of the brothers; the implication being that the leadership structure is nepotistic. However, this could not be further from the truth, as is evident in later events whereby Moshe(h) entrusts the leadership of the nation to Yehoshou`a, who is neither his son (e.g. Gershom), nor from his own tribe of Lewee (4).
We see in the continuation of the narrative that Moshe(h) tries to buy time so as to dissuade Qoraḥ from continuing in his rebellion, by challenging him and his rebellious crew to an incense cook-off. Naḥmanides (5) here comments that from a psychological point of view that this was Moshe(h) trying to hint to Qoraḥ that perhaps he should think twice about what he is doing, lest he suffer the fate of Nadabh and Abhihou, whom when having brought an unauthorised incense offering were burned by God’s fire.
Qoraḥ, clearly not being a particularly cluey fellow, promptly ignored this hint and the following day suffered the fate of being swallowed up, pans, entire household and all, as well as his followers, by the earth and then being consumed by fire (6).
Of note, is the wording that Moshe(h) uses to give his last warning to Qoraḥ and his crew, which is yet again a final hint to Qoraḥ, by connecting his actions to a verse found much earlier in the Tora(h):
http://www.mechon-mamre.org/c/ct/cu0405.htm
בְּמִדְבַּ֥ר - קֹ֔רַח
טז,ל וְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְהוָ֗ה וּפָֽצְתָ֨ה הָֽאֲדָמָ֤ה אֶת־פִּ֨יהָ֙ וּבָֽלְעָ֤ה אֹתָם֙ וְאֶת־כָּל־אֲשֶׁ֣ר לָהֶ֔ם וְיָֽרְד֥וּ חַיִּ֖ים שְׁאֹ֑לָה וִֽידַעְתֶּ֕ם כִּ֧י נִֽאֲצ֛וּ הָֽאֲנָשִׁ֥ים הָאֵ֖לֶּה אֶת־יְהוָֽה׃
http://www.mechon-mamre.org/p/pt/pt0416.htm
Numbers Chapter 16
16,30 But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.'
And the connecting verse: this is the verse that speaks of Qayin and Hebhel (Cain and Abel), following Hebhel’s murder:
http://www.mechon-mamre.org/c/ct/cu0101.htm
בְּרֵאשִׁ֖ית - בְּרֵאשִׁ֖ית
ד,יא וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּֽצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃
http://www.mechon-mamre.org/p/pt/pt0104.htm
Genesis Chapter 4
11 And now cursed art thou from the ground, which hath opened her mouth to receive thy brother's blood from thy hand.
It seems to me here, that Moshe(h) uses the word פצתה (the earth opening up), as a last ditch terrifying threat, to communicate directly to Qoraḥ that him trying to usurp his position of leadership was tantamount to the first murder recorded to the Tora(h).
In the preceding verses, Hebhel and Qayin’s sacrifices are compared. Hebhel’s animal sacrifices are received well because they are brought with devotion, while Qayin, who does not bring the best produce, has his sacrifices rejected. Out of laziness (of not trying to improve in his ways of worship) and jealousy Qayin murders Hebhel, and when questioned about it, he replies with the well-known curt responsibility-evading reply of “am I my brother’s keeper?”
This evasion of responsibility harks back to what had previously transpired in terms of Adam blaming Eve for tempting him with the fruit of the tree of knowledge, and Eve blaming the snake for having seduced her.
Returning to Qayin, Qayin depressingly realises that as a result of his actions he will likely be hunted down and killed save for God’s assurance of protection, which he gets in the form of a protective sign. However, when we read further we see that nothing good comes of his progeny. They follow in his footsteps of death and destruction, returning that portion of humanity to animalistic chaos. The resolution of this state of affairs (for the reader) is the relief found in the continuation of the narrative of Adam and Eve who when deciding to have another child, have him named Sheth/Seth in place of Abel/Hebhel, and that his child, Enosh, is the one to continue in the footsteps of the worship of the one true God, and the advancement of humanity out of the animal kingdom.
Considerably further down the track in perashath Eqebh, in the pisqa’ (section in the perasha' that deals with one topic; there can be a one to multiple pisqoth within one aliya(h)) that deals with the event (Deutoronomy 10:12-11:9 - fifth aliya(h)), an opening question is asked: what does God ask of you? And the answer: to love God, and to observe the law, this further unfolds into a description of a covenant of love, of justice, which ultimately assures self-determination, as is stated:...that God set your ancestors free out of love, that this was the just thing to do….that God is not like humans, in that trying to bribe God is pointless....and a further mention of all the great wonders that were done for the Bene(y) Yisra’el...the only negativity that creeps in, is the mention of Dathan and ‘Abheeram which the earth had swallowed. Notable of mention, in terms of exclusion, are two men: ‘On ben Peleth and Qoraḥ.
Regarding ‘On ben Peleth we learn from an ‘agadhata that he was saved by his wife (7).
In addition, from perashath Pinḥas we learn that among the survivors of the plague that had occurred as a result of some Israelite men involving themselves in the idol worship of the Midianites, were the sons of Qoraḥ. The implication here, it would seem, is that they were not fully involved (to the end) in the challenge to Moses’ leadership, nor were they involved in the worship of the Midianite idol worship of Baal Peor (8).
One possible interpretation as to why only Dathan and Abheeram are mentioned is that perhaps their transgression was worse than Qoraḥ’s.
However, another possible interpretation is that Moses, who was writing the book of the Tora(h), was instructed to simply not write Qoraḥ’s name; this is in a similar vein to what Moses told God when beseeching on behalf of the Israelites, to blot his name out from the book:
http://www.mechon-mamre.org/c/ct/cu0209.htm
שְׁמוֹת֙ - כִּ֣י תִשָּׂ֞א
לב,לב וְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִֽסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ׃
וּכְעַן, אִם שְׁבַקְתְּ לְחוֹבֵיהוֹן; וְאִם לָא--מְחֵינִי כְּעַן, מִסִּפְרָךְ דִּכְתַבְתָּא.
http://www.mechon-mamre.org/p/pt/pt0232.htm
Exodus Chapter 32
32 Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.'
The effect here would be twofold:
Firstly, to indicate that Qoraḥ’s existence and rebellion had been for nought; that is, that this would stir existential angst in anyone who would think to act as Qoraḥ had done.
Secondly, to keep Qoraḥ’s sons on the straightened narrow so to say, by firstly demonstrating that their father’s actions had not achieved anything, but also impressing upon them that given their redeeming behaviour following the episode, he was not interested in embarrassing them in regards to what their father had done, and instead looked to perpetuate that distance between the good in them and the bad in their father.
In the fifth chapter of pirqe(y) ‘abhoth the topic of Qoraḥ’s rebellion is mentioned as a dispute that was not for the sake of heaven. Of note is the difference in subdivision of this chapter between Ashkenazi and Sepharadi/Yemeni texts (5:20 as opposed to 5:16), and the continuation of the text found in Sepharadi/Yemeni texts, who see the next part as a continuation of what was mentioned, that is that a person who causes the many to sin has no recourse to atone for his/her sins, while the person who causes the many to walk in the path of good and truth, is not afforded the chance to sin.
Maimonides here refers us back to his eighth chapter of his introduction to pirqe(y) aboth, where he specifically draws a parallel between this lack of ability to repent on the part of Qoraḥ and Pharao(h).
(
While slightly out of place here (in terms of derasha(h)), but a quick speculation (on my part) is that perhaps the word ‘Emeth (truth) is a metathesis (https://en.wikipedia.org/wiki/Metathesis_(linguistics)) of the Egyptian Goddess of truth Maat (https://en.wikipedia.org/wiki/Maat) while the counterpart Egyptian God Isfet (https://en.wikipedia.org/wiki/Isfet_(Egyptian_mythology)) experienced elision and metathesis in the Hebrew language so that it turned into `ephes (nought), perhaps representative of the differences between the two paths (truth of the righteous and falsehood of the wicked) that could be taken in any given scenario.
)
In the book Sha`ar HaGilguleem (The Gate of Reincarnations) by R Ḥayeem Vital (9), a connection between Qayin (Cain) and Qoraḥ is made. While I won’t launch into older Jewish views on reincarnation (10), R Vital’s approach, if seen through the prism of cultural archetypes, merits attention because it can provide a different insight into the matter. He mentions (in the 33rd gate) that Qayin had good and bad attributes, and how these reappear in successive generations, in people such as Reubhen, Yissakhar, Jacob, and Esau, upon which the remnants of the impurities of the primordial snake (that seduced Eve) affected. It is said that Qayin’s good aspect then reappeared in Nadabh and Abhihou, and that their actions required them to be wholly consumed because the Israelite worship of the golden calf had brought aspects of the snake back into the world.
R Vital then continues, stating that Qoraḥ inherited Qayin’s bad attributes, while Yithro(w) /Jethro and in turn his daughter Ṣippora(h) received Qayin good attributes so that Moses, who received aspects of Hebhel’s attributes (of selflessness and absolute devotion to God), were a natural match (as in they resolved the clash between the Qayin and Hebhel). Qoraḥ, on the other hand, felt that he would be able to overcome Moses, just as Qayin had overcome Hebhel. He was, however, wrong in his estimation and was thusly destroyed.
In last week’s reading (perashath ki tiṣe’) what caught my eye were the two pesouqeem:
http://www.mechon-mamre.org/c/ct/cu0506.htm
כב,יא לֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו׃ {ס}
לָא תִּלְבַּשׁ שַׁעַטְנֵיזָא, עַמַּר וְכִתָּן מְחֻבַּר כַּחְדָּא. {ס}
11 Thou shalt not wear a mingled stuff, wool and linen together. {S}
כב,יב גְּדִלִ֖ים תַּֽעֲשֶׂה־לָּ֑ךְ עַל־אַרְבַּ֛ע כַּנְפ֥וֹת כְּסֽוּתְךָ֖ אֲשֶׁ֥ר תְּכַסֶּה־בָּֽהּ׃ {ס}
כְּרֻסְפְּדִין, תַּעֲבֵיד לָךְ, עַל אַרְבַּע כַּנְפֵי כְּסוּתָךְ, דְּתִתְכַסֵּי בַּהּ. {ס}
12 Thou shalt make thee twisted cords upon the four corners of thy covering, wherewith thou coverest thyself. {S}
In the twenty-first chapter of the work, pirqe deRibbi ‘Eliezer (11), it is mentioned that Hebhel represents wool (as in the animals he was sacrificing), while Qayin represents linen (as in the vegetable sacrifices he brought), and hence the conclusion is that the two should not go together.
Ibn `Ezra’ on the second pasqouq mentioned, comments that while wool and linen can not be mixed, a ṭalleth/prayer-shawl made up of this mixture can be worn, because of these two verses being mentioned side by side.
To me, it seems that symbolism here is that the two traits of (Qayin and Hebhel) can only be reconciled when they are united for a holy purpose.
So in conclusion, what ticks off Ḥazal and other scholars through the ages, in regards to Qoraḥ, is that he took evil counsel, was unappreciative of his lot (which he received without having done something of particular note), who as a slimy political type tried to make himself look like he was fighting the good fight all the while trying to displace and badmouth Moshe(h) a genuine leader who had genuinely sacrificed himself for the good of the nation of Israel.
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Notes
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(1) I call this a meta-miṣwa(h), as it is a commandment given to remind one of all the other commandments - it is a commandment about other commandments.
(2) There is a backlog to this discussion that starts earlier, with how ‘On ben Peleth (which I deal with in a later footnote) is saved by his wife, and is contrasted with the wife of Qoraḥ who brings him to destruction, she asserts that Moses is lording himself over the people, that he engages in nepotism, appointing his own brother Aaron as high priest, Aaron’s sons as vice-high priests, makes him sheer his hair out of jealousy, and generally treating him badly. She then lastly mentions that Moses commands everyone to wear a blue fringe/tassel in the corners of garments, upon which she then says, if blue is what is important, then surely everyone should be wearing all-blue.
Relating back to ṣeeṣith, there is further symbolism in the commandment:
(2.1) one wears it during the day - during the day one’s colour vision is more active, when one sees clearly one is also more easily tempted by what one sees, as it is mentioned:
http://www.mechon-mamre.org/c/ct/cu0404.htm
במדבר - שְׁלַח־לְךָ֣ (עלית משלים)
טו,לט וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם׃
http://www.mechon-mamre.org/p/pt/pt0415.htm
39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;
Without being too cliche here, but God here is clearly communicating that the eye is the seat of the soul, so that when one sees a thread that is blue in colour, probably less common in the ancient world (though this article could be said to exaggerate the point, it does give some food for thought https://www.businessinsider.com.au/what-is-blue-and-how-do-we-see-color-2015-2, one is immidiately reminded of the heavens above.
(2.2) at night one is not obligated to wear the ṣeeṣith, while the usual explanation is that one cannot see at night, my alternative understanding is that being surrounded by darkness was originally scary enough for ancient people to not venture out during the night; I base this understanding on a point in the Mishne(h) Tora(h) that wisdom is sought by being involved in study during the night, meaning a person has overcome the initial fear of the dark, has not become tempted to engage in unsavoury activities at night, and has specifically elected to engage in study:
http://www.mechon-mamre.org/i/1303n.htm
משנה תורה - ספר המדע - הלכות תלמוד תורה - פרק ג
טו [יג] אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה, אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֵלָא בַּלַּיְלָה; לְפִיכָּךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה, יִזָּהֵר בְּכָל לֵילוֹתָיו, וְלֹא יְאַבַּד אַפִלּוּ אַחַת מֵהֶן בְּשִׁינָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֶא בָּהֶן, אֵלָא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים, אֵין גָּרְנָהּ שֶׁלַּתּוֹרָה אֵלָא לַיְלָה, שֶׁנֶּאֱמָר "קוּמִי רֹנִּי בַלַּיְלָה" (איכה ב,יט). וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, חוּט שֶׁלְּחֶסֶד נִמְשָׁךְ עָלָיו בַּיּוֹם, שֶׁנֶּאֱמָר "יוֹמָם, יְצַוֶּה ה' חַסְדּוֹ, וּבַלַּיְלָה, שִׁירֹה עִמִּי--תְּפִלָּה, לְאֵל חַיָּי" (תהילים מב,ט). וְכָל בַּיִת שְׁאֵין דִּבְרֵי תּוֹרָה נִשְׁמָעִין בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכְלַתּוּ.
Even though there is a commandment to study (Tora(h)) in the day and in the night, a person does not gain most of his wisdom other than (by being engaged in study) in the night; therefore whoever wants to merit (to attain the) crown of Tora(h), should be careful in all his nights, and to not lose even one of them to sleep, eating, drinking, casual conversations and the like, but rather (one should engage) in the study of Tora(h) and words of wisdom. Our sages said, the harvesting
{
interestingly, the Vilna editions corrupts this, by dropping the Gimmel, so that גָּרְנָהּ (harvest) is read as רנה (song/call-out usually joy is implied e.g. Psalms Chapter 126 ב אָז יִמָּלֵא שְׂחוֹק, פִּינוּ-- וּלְשׁוֹנֵנוּ רִנָּה: אָז, יֹאמְרוּ בַגּוֹיִם-- הִגְדִּיל יְהוָה, לַעֲשׂוֹת עִם-אֵלֶּה. 2 Then was our mouth filled with laughter, and our tongue with singing; {N} then said they among the nations: 'The LORD hath done great things with these 'http://www.mechon-mamre.org/p/pt/pt26c6.htm) which is consistent with the wording of the verse cited, but leads to a slightly different understanding, as can be seen in the R Eliyahu Touger’s translation online http://www.chabad.org/library/article_cdo/aid/910975/jewish/Talmud-Torah-Chapter-Three.htm … “Our Sages declared: "The song of Torah can [be heard] only at night” …
}
of the Tora(h) does not occur other than at night, as it is said “Arise, cry out in the night” (Lamentations 2:19 - http://www.mechon-mamre.org/p/pt/pt3202.htm). And whoever is engaged in Tora(h) (study) in the night, [has] a thread of grace drawn upon himself during the day
{
[(see the relevant parts in Tractate Meghilla(h)) 13a, which like almost any page of Gemara’ is like a microcosm of the whole Tora(h)’s message of mercy and divine providence (see Amos Luzzato’s introduction to Samuel David Luzzato’s (ShaDaL) book “On Compassion and Providence”, 2008), here it speaks of who merits to be known as a Jew (anyone who rejects idol worship - and why Kalebh who rejected the spies’ report of the land should wed Bathya(h) - Pharao(h)’s daughter who reject her father’s idol worship), the names and meanings behind many of Moshe(h) Rabbenou’s names, the merits of adopting and raising an orphan, and later specifically mentioning Ester’s birth - Esther 2:7 - “for she had neither father nor mother כִּי אֵין לָהּ, אָב וָאֵם” (http://www.mechon-mamre.org/p/pt/pt3302.htm), which according to R. Aḥa, meant that her father died shortly after her mother became pregnant, and that her mother died in labour, and it seems to me to be the reason (I realise I am reordering the statements, but to me this makes sense) why R. Yehoshou`a ben Qorḥa(h) says, that despite her skin having a greenish appearance (perhaps jaundice) God granted her grace/charm - as in she was especially beloved in everyone’s eyes - see:
http://www.mechon-mamre.org/b/l/l2901.htm
תלמוד בבלי - מסכת מגילה פרק א - דף יג,א גמרא
...ר' יהושע בן קרחה אמר אסתר ירקרוקת היתה וחוט של חסד משוך עליה כי אין לה אב ואם ובמות אביה ואמה למה לי אמר רב אחא עיברתה מת אביה ילדתה מתה אמה ובמות אביה ואמה….
]
}
[continuing with the translation of RaMbaM :)] as it is said in Psalms 42:9 “ By day the LORD will command His lovingkindness, and in the night His song shall be with me, {N} even a prayer unto the God of my life” (http://www.mechon-mamre.org/p/pt/pt2642.htm). And every home in which words of Tora(h) are not heard at night, a fire consumes it.
(3) RaMbaM likens deliberate Sabbath non-observance in public, to idol worship, and rendering people who do so, not part of the community of Yisrael:
http://www.mechon-mamre.org/i/3130n.htm
הִלְכּוֹת שַׁבָּת פֵּרֶק ל,טו
הַשַּׁבָּת וַעֲבוֹדָה זָרָה--כָּל אַחַת מִשְּׁתֵּיהֶן, שְׁקוּלָה כְּנֶגֶד שְׁאָר כָּל מִצְווֹת הַתּוֹרָה; וְהַשַּׁבָּת הִיא הָאוֹת שֶׁבֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵינֵינוּ, לְעוֹלָם. לְפִיכָּךְ כָּל הָעוֹבֵר עַל שְׁאָר הַמִּצְווֹת, הֲרֵי הוּא בִּכְלַל רִשְׁעֵי יִשְׂרָאֵל; אֲבָל מְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָה, הֲרֵי הוּא כְּעוֹבֵד עֲבוֹדָה זָרָה--וּשְׁנֵיהֶם כְּגוֹיִים, לְכָל דִּבְרֵיהֶם.
“
The Sabbath and foreign worship, each one of these two, is compared against the rest of the commandments of the Tora(h); and the Sabbath is a sign between God and us, forever. Therefore, one who desecrates ([one of]) the rest of the commandments, is considered among the evildoers of Israel; but one who desecrates the Sabbath in public view, he is to be considered as an idol worshiper, and the two ([Sabbath desecrators and idol worshippers]) are as non-Jews in all their doings.
“
In addition to what has been mentioned, while the miṣwa(h) of ṣeeṣith is only incumbent upon people during the daytime, RaMbaM states that the last paragraph of the Shema regarding the ṣeeṣith is to be said at night time because it also speaks of the exodus:
“
משנה תורה - ספר אהבה - הלכות קרית שמע
א,ג אַף עַל פִּי שְׁאֵין מִצְוַת צִיצִית נוֹהֶגֶת בַּלַּיְלָה, קוֹרְאִין אוֹתָהּ בַּלַּיְלָה, מִפְּנֵי שֶׁיֵּשׁ בָּהּ זִכְרוֹן יְצִיאַת מִצְרַיִם; וּמִצְוָה לְהַזְכִּיר יְצִיאַת מִצְרַיִם בַּיּוֹם וּבַלַּיְלָה, שֶׁנֶּאֱמָר "לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ" (דברים טז,ג). וּקְרִיאַת שָׁלוֹשׁ פָּרָשִׁיּוֹת אֵלּוּ עַל סֵדֶר זֶה, הִיא הַנִּקְרֵאת קִרְיַת שְׁמַע.
Even though the miṣwa(h)/commandment of ṣeeṣith does not apply at night, we read this paragraph at night, since it includes a recounting of the exodus from Egypt; and it is a commandment to recount the exodus from Egypt in the day and in the night, as it is said ([in the last aliyah of perashath Re’e(h) - which was read recently]):
http://www.mechon-mamre.org/c/ct/cu0504.htm
http://www.mechon-mamre.org/p/pt/pt0516.htm
לְמַ֣עַן תִּזְכֹּ֗ר אֶת־י֤וֹם צֵֽאתְךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃
בְּדִיל דְּתִדְכַר יָת יוֹם מִפְּקָךְ מֵאַרְעָא דְּמִצְרַיִם, כֹּל יוֹמֵי חַיָּךְ.
that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life
(Deuteronomy Chapter 16:3)
And the reading of these three portions in this order is known as the reading of the Shema.
"
(4) Nevertheless, in midrash Tanḥouma’, God advises Moshe(h) who may have liked to have seen his progeny lead Israel that -
http://www.sefaria.org/Midrash_Tanchuma.1.41.22/he/Tsel_Midrash_Tanchuma?lang=he
ספר במדבר - פרשת פנחס - סימן יא
אמר לו הקדוש ברוך הוא למשה, נוצר תאנה יאכל פריה (מש' כז יח). בניך, ישבו להם ולא עסקו בתורה. יהושע ששמשך כדאי הוא שישמש את ישראל, שאינו מאבד את שכרו, שנאמר, קח לך את יהושע בן נון. למה נמשלה תורה לתאנה. שרוב האילנות, הזית והגפן והתמרה נלקטין כאחד, והתאנה נלקטה מעט מעט. וכך התורה, היום לומד מעט ולמחר הרבה, לפי שאינה מתלמדת לא בשנה ולא בשתים.
“God said to Moshe(h) “Whoso keepeth the fig-tree shall eat the fruit thereof” (Proverbs 27:18 http://www.mechon-mamre.org/p/pt/pt2827.htm - this is allegorical; chronologically King Solomon/Shelomo(h) wrote his book of Proverbs a long time after Moses’/Moshe’s passing). Your sons, sat [about idly] and were not involved in the study of Tora(h). Yehoshoua who served you has also merited to serve [the nation of] Yisra’el, for he does not forsake his reward, as was said, take for you Yehoshoua bin Noun. Why is the Tora(h) likened to a fig? As most [fruit-bearing] trees, [for example] the olive, the grapevine and the date trees are collected at once, but the [fruit of the] fig tree is collected little by little. And so is the Tora(h), today he learns a little, and in the future a lot, for [the Tora(h) does not] teach itself (/reveals itself) not in a year, and not in two.”
(5) A.K.A RaMbaN https://en.wikipedia.org/wiki/Nahmanides, was a well-regarded rabbi in his day who is best known perhaps for the disputations he was forced to engage in against the Roman Catholic Church, see:
(6) One of the first parts of the daily prayer service discussed by R Yoseph Karo in his restatement of Jewish Law, commonly known as the Shulḥan Aroukh, in regards to the portion of the incense:
http://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.1?lang=bi
שׁ נוֹהֲגִין לוֹמַר פָּרָשַׁת הַכִּיּוֹר, וְאַחַר כָּךְ פָּרָשַׁת תְּרוּמַת הַדֶּשֶׁן, וְאַחַר כָּךְ פָּרָשַׁת הַתָּמִיד, וְאַחַר כָּךְ פָּרָשַׁת מִזְבֵּחַ מִקְטַר קְטֹרֶת, וּפָרָשַׁת סַמָּנֵי הַקְּטֹרֶת וַעֲשִׂיָּתוֹ:
Some have the custom to say the....passage of the spices of the Incense and its preparation (Exodus 30:34-36).
The Ashkenazic custom of saying these and further passages regarding the incense is mentioned later, as to be said after the morning prayer services:
http://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.132.2?lang=bi&with=all&lang2=en
הַגָּה:...וְיֵשׁ לוֹמַר פִּטּוּם הַקְּטֹרֶת עֶרֶב וָבֹקֶר אַחַר הַתְּפִלָּה...וְיֵשׁ שֶׁכָּתְבוּ לִזָּהֵר לוֹמַר פִּטּוּם הַקְּטֹרֶת מִתּוֹךְ הַכְּתָב, וְלֹא בְּעַל פֶּה, מִשּׁוּם שֶׁהָאֲמִירָה בִּמְקוֹם הַהַקְטָרָה וְחַיְישִׁינָן שֶׁמָּא יְדַלֵּג (בֵּית יוֹסֵף בְּשֵׁם מַהֲרִ''י וְא''ח) אֶחָד מִסַּמְמָנֶיהָ, וְאַמְרִינָן שֶׁהוּא חַיָּב מִיתָה אִם חִסֵּר אַחַת מִסַּמְמָנֶיהָ; וְלָכֵן נָהֲגוּ שֶׁלֹּא לְאָמְרוֹ בַּחֹל, שֶׁמְּמַהֲרִין לִמְלָאכְתָן וְחַיְישִׁינָן שֶׁמָּא יְדַלֵּג.
Gloss by R Moshe(h) Isserles (see https://en.wikipedia.org/wiki/Moses_Isserles and https://en.wikipedia.org/wiki/Glossator):
And one should chant the incense service, evening and morning, after the prayer....and there are those who wrote to be careful to chant the incense service by reading from a text, and not to say it by heart, for this chanting is in place of the actual incense service, and we are concerned that one may skip (over)
{the Beth Yoseph (R Yoseph Karo’s commentary on the Tur https://en.wikipedia.org/wiki/Shulchan_Aruch#Beth_Yosef), in the the name of Mahari (R Isaac Aboab -https://en.wikipedia.org/wiki/Isaac_Aboab_of_Castile) and (in the name of) ‘O”Ḥ (? - first section of Shulḥan Aroukh known as ‘Oraḥ Ḥayeem)}
one of the the spices, and it is said that one who does that is said to require the death penalty for having missed out one of the spices
(http://www.mechon-mamre.org/b/l/l5701.htm
תלמוד בבלי - מסכת כריתות פרק א - דף ו,א גמרא
...חיסר אחת מכל סממניה חייב מיתה ...
); therefore our practice is not to say it on weekdays, (when people) are rushing to go to work, and we are concerned that they will skip over words.
There is a great agadhata (http://www.mechon-mamre.org/b/l/l2109.htm תלמוד בבלי - מסכת שבת - פרק ט - דף פח,ב גמרא) that also discusses the incense, what makes it memorable is that it begins with a debate regarding as to whether angels or humans (see also http://www.mechon-mamre.org/i/1107n.htm) are deserving of the Tora(h), God demands of Moses an answer, (paraphrasing here) Moses replies that since the `asereth hadibroth do not apply to the angels (they were not in Egypt; they are not amongst the nations that worship idols; they do not work and hence do not need a Sabbath; they have no parents to honour; they have no jealousy so consequently they are not tempted to murder, covet or steal; they do not have an evil inclination), the Tora(h) should be given to the people, upon hearing this the angels admit that Moses is correct, and further to this gift, the angel of death added a point regarding the incense, requoting a verse found later in perashath Qoraḥ indicating that the incense was used to inspire people to atone for sins:
http://www.mechon-mamre.org/c/ct/cu0405.htm
http://www.mechon-mamre.org/p/pt/pt0417.htm
בְּמִדְבַּ֥ר - קֹ֔רַח
יז,יב וַיִּקַּ֨ח אַֽהֲרֹ֜ן כַּֽאֲשֶׁ֣ר ׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֨רָץ֙ אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙ אֶֽת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם׃ וּנְסֵיב אַהֲרוֹן כְּמָא דְּמַלֵּיל מֹשֶׁה, וּרְהַט לְגוֹ קְהָלָא, וְהָא שָׁרִי מוֹתָנָא, בְּעַמָּא; וִיהַב, יָת קְטֹרֶת בֻּסְמַיָּא, וְכַפַּר, עַל עַמָּא.
12 And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.
יז,יג וַיַּֽעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּֽעָצַ֖ר הַמַּגֵּפָֽה׃
וְקָם בֵּין מִיתַיָּא, וּבֵין חַיַּיָּא; וְאִתְכְּלִי, מוֹתָנָא.
13 And he stood between the dead and the living; and the plague was stayed.
Further to the above, the Zohar states that the qeṭoreth would remove impurity
http://www.ateret4u.com/online/f_01777_part_11.html
פרשת ויקהל - דף רי''ט ע''ב
קְטֹרֶת קָשִׁיר קְשִׁירוּ, נָהִיר נְהִירוּ וְאַעְבַּר זוּהֲמָא. וְד' אִתְחַבָּר בה' (ד''א ד' אתעביד ה'), ה' אִתְחַבָּר בְּו'. ו' סָלִיק וְאִתְעַטָּר בְּה'. ה' אִתְנְהִיר בְּי'. וְכֹלָּא סָלִיק רְעוּתָא לְאֵין סוֹף. וַהֲוֵי כֹּלָּא קְשִׁירוּ חַד, וְאִתְעָבִיד חַד קְשִׁירוּ, בְּרָזָא חֲדָא דְּאִיהוּ קִשְׁרָא עִלָּאָה דְּכֹלָּא.
הַקְּטֹרֶת קוֹשֶׁרֶת קְשָׁרִים, מְאִירָה אוֹר וּמַעֲבִירָה זֻהֲמָה, וְד' מִתְחַבֶּרֶת בְּה' (ד' נעשית ה'), ה' מִתְחַבֶּרֶת בְּו', ו' עוֹלָה וּמִתְעַטֶּרֶת בְּה', ה' מְאִירָה בְּי', וְהַכֹּל מַעֲלֶה רָצוֹן לָאֵין סוֹף. וְנִהְיָה הַכֹּל קֶשֶׁר אֶחָד, וְנַעֲשֶׂה קֶשֶׁר אֶחָד בְּסוֹד אֶחָד, שֶׁהוּא קֶשֶׁר עֶלְיוֹן שֶׁל הַכֹּל.
(7) http://www.mechon-mamre.org/b/l/l4411.htm
תלמוד בבלי - מסכת סנהדרין - פרק יא
דף קט,ב גמרא ...אמר רב און בן פלת אשתו הצילתו אמרה ליה מאי נפקא לך מינה אי מר רבה אנת תלמידא ואי מר רבה אנת תלמידא אמר לה מאי אעביד הואי בעצה ואשתבעי לי בהדייהו אמרה ליה ידענא דכולה כנישתא קדישתא נינהו דכתיב (במדבר טז) כי כל העדה כולם קדושים אמרה ליה תוב דאנא מצילנא לך אשקיתיה חמרא וארויתיה ואגניתיה גואי אותבה על בבא
דף קי,א גמרא וסתרתה למזיה כל דאתא חזיה הדר אדהכי והכי אבלעו להו.
“
Said Rabh, ‘On ben Peleth was saved by his wife, she said to him “what will you get out of being involved in this dispute? If Moses is the Rabh you will be his student, and if Qoraḥ is the Rabh you will be his student.” He (‘On) said to her (his wife) what can I do now? I consulted with them and made an oath to (support) them. She said to him “I know that the whole congregation is holy” as it is written:
http://www.mechon-mamre.org/c/ct/cu0405.htm
http://www.mechon-mamre.org/p/pt/pt0416.htm
כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים
אֲרֵי כָּל כְּנִשְׁתָּא כֻּלְּהוֹן קַדִּישִׁין
...all the congregation are holy, every one of them...
She (continued) saying “sit, I will save you”, she then served him wine so that he became intoxicated, and that she was able to get him to lie down (to rest inside their tent), she then sat at the entrance (of the tent) exposing her hair, so that who ever came and saw her would turn to leave, and so the people went on their way to be swallowed up by the earth (while ‘On was saved).
(8) http://www.mechon-mamre.org/c/ct/cu0408.htm
http://www.mechon-mamre.org/p/pt/pt0426.htm
בְּמִדְבַּר - פִּֽינְחָ֨ס
כו,יא וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃
וּבְנֵי קֹרַח, לָא מִיתוּ.
Numbers Chapter 26
11 Notwithstanding the sons of Korah died not.
Nevertheless, the Talmoudh (Sanhedrin 110a) mentions that a place in Gehenom was prepared for the sons of Qoraḥ, but that instead they were busy composing songs in praise of God; later included into the psalms (see chapter 42 for example).
(9) http://www.hebrew.grimoar.cz/vital/saar_ha-gilgulim.htm
https://en.wikipedia.org/wiki/Hayyim_ben_Joseph_Vital
(10) http://www.mesora.org/SaadiaGaon-Reincarnation.htm
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End Notes
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