1. MOSHE’S VISIT
In this week’s parshah — before describing Hashem’s punishment of Korach, Dasan, and Aviram, “The earth opened its mouth and swallowed them and their households...” — the Torah records Hashem’s words to Moshe, “Speak to the congregation, saying, ‘Arise (withdraw) from the vicinity of the dwelling of Korach, Dasan, and Aviram.’ So Moshe rose up and went to Dasan and Aviram... He spoke to the congregation, saying, ‘Please get away from the tents of these wicked men...’ So they withdrew from around the dwelling of Korach, Dasan, and Aviram, from all around....”
Rashi cites the words, “So Moshe rose up,” and explains: “He was under the impression that they would treat him graciously, but they did not do so.”
The commentators explain that Rashi is addressing a possible misunderstanding: Why did Moshe go to Dasan and Aviram? His words (at Hashem’s behest) were supposed to be directed (not to Dasan and Aviram, but rather) to the congregation (“Speak to the congregation, saying...”)!
To resolve this, Rashi explains that when Moshe went to Dasan and Aviram, it was a separate matter and not the fulfillment of “Speak to the congregation.” Instead, it was an attempt to get Dasan and Aviram to repent — as the Midrash states: “Although Moshe heard it directly from Hashem, he did not tell them {the congregation} ‘Arise’ until he went and warned them {Dasan and Aviram}, as it states: ‘So Moshe rose up and went to Dasan and Aviram.’”
However, it is difficult to say that this is Rashi’s intent, since in the approach of pshat, this question doesn’t arise in the first place. According to the simple understanding, Moshe went to Dasan and Aviram because at that time, the Jewish people were gathered within “the vicinity of the dwelling of Korach, Dasan, and Aviram” (as evidenced by Hashem’s command, “Arise from the vicinity of the dwelling...”). Thus, to relay Hashem’s command to the entire congregation, Moshe had to go to the dwelling of (Korach,) Dasan and Aviram.
Additionally: In the approach of pshat, there seems to be no place for this Midrashic explanation (“Although Moshe heard it directly from Hashem, he did not tell them ‘Arise’ until he went and warned them”). Once Hashem commanded Moshe “Speak to the congregation...,” how could he possibly delay fulfilling Hashem’s command and do something else first (even something positive) of his own accord?
In light of these points, it seems that we must say that when the Torah says “Moshe rose up and went...,” it is telling us (not that Moshe interrupted the command with another activity, but rather the opposite) that Moshe immediately fulfilled Hashem’s command, “Speak to the congregation....” Right away, “Moshe rose up and went... (but only “went”; he did not go to speak, and thereby “warn.” Subsequently, as an extension of “and went,”) He spoke to the congregation....”
This is completely puzzling: From where, and how, does Rashi derive from the simple meaning of Scripture that when Moshe went, it was (not to immediately fulfill Hashem’s command and relay Hashem’s words to the congregation, but instead) to Dasan and Aviram, so that they would “treat him graciously” (and repent)?
2. RASHI’S WORDING
Rashi’s wording must also be explained. He writes, “He was under the impression that they would treat him graciously.” If Rashi intended to convey that Moshe went to warn them (by showing them “his face,” so that they would repent), then why doesn’t he use clearer language as found in the Midrash: “He was under the impression that they would treat him graciously and concede their dispute,” or something similar? The wording that he uses, “He was under the impression that they would treat him graciously,” only tells us about them treating Moshe respectfully.
Even if we say that Rashi specifically chose wording that would highlight the effect Moshe’s visit was meant to have on Dasan and Aviram — he should have quoted the words of the Midrash: “perhaps they would be embarrassed, and return” (or something similar to Rashbam’s wording: “perhaps they would return in teshuvah”); thereby clarifying Moshe’s purpose in visiting them.
As opposed to the wording “that they would treat him graciously” which makes no mention of them doing teshuvah, only referencing them treating Moshe graciously. Though one could argue, albeit with difficulty, that this would ultimately lead them to do teshuvah.
3. RECONCILIATION
It seems that Rashi’s wording could be clarified based on the Gemara’s explanation of this verse: “‘So Moshe rose up and went to Dasan and Aviram,’ Reish Lakish says: From here we derive that one may not perpetuate a dispute.”
This explanation helps us understand why Rashi wrote, “he was under the impression that they would treat him graciously” (and not “perhaps they would be embarrassed, and return” or something similar). This is because the primary point of emphasis here is not that Dasan and Aviram should repent for their sin against Hashem (“who are joining together against Hashem”); instead, it was “to resolve the dispute” with Moshe. Accordingly, the expression “he was under the impression that they would treat him graciously” fits this perfectly (as it contrasts with their prior conduct of rejecting and feuding with Moshe, “Moshe sent forth to summon Dasan and Aviram... but they said, ‘We shall not go up!’”).
However, {this cannot be the explanation since} Rashi himself rejects this teaching: Regarding the verse, “Moshe sent forth...,” Rashi explains, “From here we derive that we do not perpetuate a dispute. For Moshe went after them to restore harmony with them through words of peace.” Since Rashi diverges from the Gemara (which derives the concept of “we do not perpetuate a dispute” from our verse, “So Moshe rose up and went...”) and instead derives this concept from an earlier verse, “Moshe sent forth...” (particularly given Rashi’s specific wording, “From here [we derive that we do not perpetuate a dispute]” — rather than from anywhere else) this indicates that in his commentary on Torah, Rashi maintains that Moshe’s visit to Dasan and Aviram was not motivated by “we do not perpetuate a dispute.”
[This point becomes even more compelling: If we indeed believe that Moshe’s visit was motivated by “we do not perpetuate a dispute,” it would be far more appropriate for this teaching (and instruction) to be derived from our verse, “So Moshe rose up and went...,” because this verse in particular highlights the novelty that Moshe “disregarded his own honor and personally went to resolve the dispute.” Our verse exemplifies how important it is to “not perpetuate a dispute” (as opposed to the earlier verse, where the one who “went after them to restore harmony with them” was only an emissary)].
We must therefore conclude that Moshe’s visit to Dasan and Aviram was (according to pshat) not motivated by “we do not perpetuate a dispute.” Instead, as discussed above, he went there to get them to repent. This brings us back to our original question.
4. A ROYAL VISIT
The key to deciphering this explanation of Rashi is spelled out in the words of the verse that Rashi chooses to cite in the title of his explanation.
As we have discussed on many occasions, Rashi’s precision applies not only to the words of his commentary, but also extends to the words he cites from the verse.
In our context: Rashi cites the words, “So Moshe rose up,” and nothing else. Furthermore, he doesn't even allude to the subsequent words of the verse with “etc.”
This seems puzzling: Ostensibly Rashi is addressing the motivation for Moshe’s visit to Dasan and Aviram. Accordingly, he should have also cited the words, “and went to Dasan and Aviram.” (In fact, the words, “So Moshe rose up,” don’t appear relevant here.) Yet, Rashi only cites, “So Moshe rose up,” without even adding “etc.”!
{By only citing these words,} Rashi makes it clear that the difficulty in the verse that he is coming to address is only in the words “So Moshe rose up,” and it is only these words that he is explaining.
The verse’s saying, “(Moshe) went to Dasan and Aviram,” is not problematic: With this statement the verse is illustrating how Moshe promptly fulfilled Hashem’s command to warn “the congregation,” the Jewish nation, who were then surrounding Dasan and Aviram’s tent, telling them “Arise,” as explained above.
However, we need to clarify why the verse prefaces this account with the words, “So Moshe rose up.” What does the phrase “rose up” add to the story of “{Moshe} went to Dasan and Aviram...”?
Rashi, noticing this added phrase, understood that in addition to Moshe’s visit to Dasan and Aviram, there was a separate action of “So Moshe rose up.”
What exactly was this separate action of “rose up” (beyond just a prelude for the following visit)? Rashi explains, “He was under the impression that they would treat him graciously”:
Rashi previously explained the verse, “And Efron’s field rose up” to mean “it had an ascension.” Meaning, “rose up” (also) represents an ascension and elevation in importance.
The same is true in our context: The verse’s addition of “So Moshe rose up” is telling us that this wasn’t just an ordinary visit to Dasan and Aviram’s tent. Instead, this was in the manner of “So Moshe rose up (and went)” “it had an ascension.” This visit was like that of a king and exalted person, bringing with it an air of importance and honor. His intent was — “He was under the impression that they would treat him graciously” — that this elevated manner would influence Dasan and Aviram to “treat him graciously.”
[This also provides a basic explanation for the verse continuing on to say, “and the elders of Israel went after him.” We might wonder: Why did the elders accompany Moshe when they were not commanded to do so? Additionally, what is the Torah coming to teach us by including this seemingly incidental detail?
{The explanation:} This serves to emphasize that his visit was in a manner of “rose up.” Moshe went to them as king and leader of the Jewish nation, and therefore the elders of Israel went along with him.]
5. TREAT HIM GRACIOUSLY
This explanation resolves the question we raised above: how could Moshe delay immediately fulfilling Hashem’s command by doing something else?
The explanation: According to Rashi, Moshe didn’t go to warn Dasan and Aviram; on the contrary: According to pshat, we must say that Moshe was not allowed to warn Dasan and Aviram and try to get them to repent. This would have contradicted Hashem’s command to “Arise from the vicinity of the dwelling of Korach, Dasan, and Aviram” (i.e., everyone must withdraw from them).
Instead, the intention and goal of going to them (“went to Dasan and Aviram”) was to warn the congregation to get away “from the tents of these wicked men.”
However, this visit was conducted in the manner of “Moshe rose up” so that “they would treat him graciously,” believing that this kind of visit could bring them to “treat him graciously.”
Thus, this visit was not in contradiction to Hashem’s command, “Arise...,” since Moshe didn’t approach Dasan and Aviram to influence them to repent through conversation or in any other way. He merely hoped that his visit (conducted in the manner of “rose up”) would instill within them a feeling of humility and subservience, leading them to “treat him graciously” of their own accord.
6. NEVER GIVING UP ON A FELLOW JEW
Herein lies a powerful lesson in the importance of loving a fellow Jew:
This segment of the story happened after the decree {of destruction} was finalized. Furthermore, Hashem had already, so to speak, “closed the door” on their potential repentance and commanded “Arise,” that everyone must get away from them.
Yet because of Moshe’s immense love for every single Jew regardless of the state they may be in (as demonstrated by his self-sacrifice even for those who served the Golden Calf), he sought out a way to influence Dasan and Aviram and save them from being swallowed into the ground alive, despite these circumstances.
This is certainly true when dealing with a Jew who is not rebelling against Hashem, Heaven forbid, but is merely unlearned regarding Judaism and estranged from their Jewish identity. There is an obligation upon every single person to do everything they can, with the greatest effort — using all types of creativity and ingenuity — to figure out a way to save such a Jew and bring them back to their Father in Heaven.
These efforts to bring these Jews to “cling to Hashem, your G-d” will result in the promise “you are all alive today,” blessed with true and eternal life.
— From a talk delivered on Shabbos parshas Korach, 5740 (1980)
