בס”ד
A THOUGHT ABOUT PARSHAT KORACH 5785
Introduction: Rebellion in the Wilderness
In Bemidbar (Numbers) 16, we read about one of the most severe rebellions during Israel’s desert journey.
| 14 Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.’ | יד אַף לֹא אֶל-אֶרֶץ זָבַת חָלָב וּדְבַשׁ, הֲבִיאֹתָנוּ, וַתִּתֶּן-לָנוּ, נַחֲלַת שָׂדֶה וָכָרֶם; הַעֵינֵי הָאֲנָשִׁים הָהֵם, תְּנַקֵּר–לֹא נַעֲלֶה. |
The uprising was led by Korach, supported by Dathan and Abiram, sons of Eliav. But who exactly were Dathan and Abiram? What drove their anger? And what can their downfall teach us—not only about justice, but also about the dangers of distorted ambition and material obsession?
Who Were Dathan and Abiram?
Dathan and Abiram were from the tribe of Reuben, Jacob’s firstborn. With that lineage came natural leadership aspirations. But rather than use their potential to serve the people, they chose confrontation and manipulation. Midrashic sources (Devarim Rabbah 2:29) identify them as the two Hebrews fighting in Exodus 2, whose quarrel Moses tried to stop.
Their role in Korach’s rebellion was critical: while Korach attacked Aaron’s religious authority, Dathan and Abiram directed their fury at Moses’ leadership.
Already in Exodus 2:14 they challenged him: “Who made you ruler and judge over us?”
This same rebellious tone reappears in Numbers 16:14. Commentaries such as Chizkuni and Or HaChaim explain that when they said, “Will you gouge out the eyes of these men?”, they were accusing Moses of trying to deceive the nation with false hopes. To them, he had failed his mission, and they refused to acknowledge his authority. They even argued that simply not being brought into a land flowing with milk and honey was reason enough to reject him. Their cynicism knew no bounds.
Why Their Anger Was Misplaced
- Twisted Expectations
They accused Moses of breaking promises. But in truth, it was the people’s own lack of faith—in the episode of the spies—that caused the delay in entering the land. Dathan and Abiram projected their frustration outward, rather than accepting their role in the delay. - Cynicism and Falsehood
Shockingly, they referred to Egypt—the land of their slavery—as a “land flowing with milk and honey.” This painful distortion was aimed only at discrediting Moses. - Refusal to Be Held Accountable
When Moses summoned them through an emissary, they responded with defiance: “Even if you gouged out the eyes of these men, we will not come up!” Their refusal showed contempt—not just for Moses, but for the entire system of justice represented by the Beit Din.
How Were They Held Accountable? Moses gave them multiple chances to engage in dialogue. He sent messengers. He appealed to them. But they remained stubborn until the end.
In the end, they were swallowed alive by the earth along with their households—a dramatic and symbolic punishment that erased their rebellion from the surface of the earth.
Why the Earth?
Why not fire or a flood? Or HaChaim offers a fascinating insight: when Cain killed Abel, the earth opened its mouth to conceal innocent blood. As punishment, that “mouth” remained shut thereafter. But when Dathan, Abiram, and Korach rebelled, Moses asked G-d to reopen that ancient mouth—this time not to hide innocence, but to bring justice. The earth had a chance to reverse its earlier failure by swallowing evil instead of covering it up.
A further reflection: Dathan and Abiram were obsessed with the physical—milk, honey, material abundance. Perhaps it was fitting that they were swallowed by the very earth they idolized. They fell into the material world they so desperately clung to.
A Lesson for Our Time – The Teaching of the Lubavitcher Rebbe
The Lubavitcher Rebbe, in Daily Wisdom (Vol. 3, p. 307), reveals a deeper layer to this episode. He explains that Dathan and Abiram’s anger was rooted in unfulfilled material expectations: they were fixated on the absence of the promised “land of milk and honey.”
The Rebbe warns that this mindset is all too familiar. Even today, people abandon their ideals when their material desires go unmet. The pursuit of comfort, luxury, and “more” can cloud our sense of purpose. Material blessings are not goals in themselves, but tools to fulfill a higher mission: to make the world a dwelling place for G-d.
What Can Noahides Learn from This?
Dathan and Abiram were not ignorant men. They were powerful figures—but they chose to use that power for division, cynicism, and self-interest. Their story is a warning against destructive criticism and against losing spiritual perspective in the pursuit of material success.
Though they were Israelites, their lessons are universal. The Seven Noahide Laws are the moral foundation for all humanity. One of those laws is justice: building societies rooted in fairness and respect for lawful authority.
Dathan and Abiram showed what happens when that foundation is undermined—when leadership is mocked, responsibility is shirked, and cynicism replaces truth. This is not just a Jewish problem—it’s a human problem.
Let us avoid their mistakes by:
- Respecting leadership rooted in ethical values—especially the leadership of trustworthy Orthodox rabbis who can guide Noahides in observing the Seven Laws and their details.
- Voicing concerns with humility and honesty—approaching others privately and with a sincere desire for understanding.
- Using material blessing as fuel for spiritual mission.
- Using your voice to build, not divide—placing spiritual growth, justice, and accountability above anger or personal agenda.
As the Lubavitcher Rebbe teaches, the mistake of Dathan and Abiram was allowing their faith to be conditional on material reward. Their desire for a “land of milk and honey” eclipsed their true mission. The Rebbe reminds us: material abundance is a blessing—but only when used to serve G-d, not replace Him.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for the feedback
Sources:
- Gray Matter II, “Beit Din: Summons to Beit Din”
- Chizkuni and Or HaChaim on Numbers 16:14
- Daily Wisdom, Vol. 3, p. 307 (Lubavitcher Rebbe)
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