Korach the son of Yitzhar the Levi, began a rebellion, separating and dissociating himself and his family from the congregation, persisting in a dispute to contest the appointment of Aaron to the kehunah.[1] He banded with Dasan and Aviram, the sons of Eliav and On the son of Peles all[1] from the tribe of Reuben who were neighbors with the Levim specifically the family of Kohas as they all lived on the South side of camp. Together they joined Korach's rebellion as the saying goes "Woe to the wicked, and woe to his neighbor!"[1] 

Korach was drawn into the rebellion out of his jealousy towards his cousin Elizaphan the son of Uzziel who had been appointed by Moshe as the Nasi over the family of Kahas by the order of Hashem. Kehus had four sons; Amram who was the first had his two sons raised to greatness, Moshe being the king and Aharon being the Kohen Gadol. Yitzhar was the second son and it was only fitting that his son Korach receive the position of Nassi. Instead this position was given to Elizaphan the son of Uzziel the youngest son of Kahas.[1] Due to the great wealth that Korach had, he tried to dominate and sinned.[60] 

Korach went ahead and attracted 250 heads of the Sanhedrin, mostly from his neighboring Tribe of Reuvain,[1] to his cause though his convincing words.[1] These were all chieftains of the congregation, representatives of the assembly and men of repute. These included Elizur ben Shdeuar, the Nasi of Shevet Reuvian.[1]

Together with the 250 leaders, Korach confronted Moshe and Aharon. They accused them of taking too much greatness[2] for themselves. However the entire Jewish congregation is holy since they all heard the commandments at Har Sinai from the Mouth of Hashem[2] and He is in their midst. Why then to they raise themselves above congregation of Hashem. If Moshe took the kingship for himself, he should not have selected his brother for the priesthood, since they are were not the only ones to hear the commandment of "I am Hashem your G-d" at Har Sinai, the entire congregation hear it as well.[2]

Korach dressed his followers in wool Talasim entirely dyed with blue Techales. They came and stood before Moshe and asked him if a Talis made entirely from Techales dyed wool, requires Tziztzis - fringes or is exempt. When Moshe replied that it was required they began mocking him how a Talis created of other colors is becomes permitted through one string of Techalis, yet a Tallis that is created entirely from Techalis, can not exempt itself.[1]

When Moshe heard this he fell upon his face since this was their fourth offense. Moshe had already pleaded to Hashem on their behalf after they sinned with the Golden Calf, by the episode of the Misonenim complainers and by the episode of the Meraglim spies. Now by the rebellion of Korach, his hands were weakened[3] for how could he intervene for them a forth time. This is comparable to the friend of the king who appeased him three times after his son sinned against him. However on the prince's fourth offence, the friend became disheartened and uncertain how he could trouble the king again and doubting if he would even be appeased[4]

Korach's lineage is cited as being the son of Yitzhar, the son of Kohas, the son of Levi. It does not extend to mention Yackov the father of Levi since he prayed that his name not be mentioned in connection with their quarrel. However when the genealogy of Levim serving on the Temple platform is traced[4] Yackov's name is mentioned.[1]

Moshe spoke to Korach and his followers, telling them that in the morning Hashem will make it known who is 'His' and designated to perform the Levite services[5] and who is 'Holy' and designated to perform the priestly Cohen services[5] and He will draw them[5] close to Him. Moshe attempted to delay them in hope that they would retract their opposition in the meantime and repent.[5] He therefore advised postponing the trial to the next morning since night is a time when people frequently drink alcohol and it is inappropriate to stand drunk before Hashem.[5] Moshe further explained to them that just like Hashem established unchangeable boundaries distinguishing night from day, it would be equally unfeasible to transition the Levim into the position of the already separated Cohanim.[5] Moshe pointed out that unlike Gentiles who have many forms of worship, many priests and multiple temples, the Jews have only on G-D, one ark, one Torah, one altar, and one kohen gadol and now 250 individuals are seeking to be high priests.[6] He too prefers that,[6] so let them run a trial. They will use the Ketoret which is the most cherished service from all the sacrifices, yet it contains poison that kills those who are not worthy, as occurred with Nadav and Avihu.[6] Moshe warned them that only a single individual would be chosen and survive, while the rest of them will die.[6] He instructed them to prepare coal holders for each individual, these were generally used for stirring up and gathering burning coals.[6] Tomorrow in front of Hashem, they would place fire in them and upon that Ketoret incense. Hashem would then select one individual proving he is the holy one. Moshe rebukes the Tribe of Levi saying they have taken too much upon themselves to rebel against Hashem.[7] In essence the 250 leaders were fools, since they proceeded to offer the Ketoret, even though they had been warned that only a single one of them would survive and the rest would die.[7] Korach who was intelligent, had prophetically seen great people descended from him including Shmuel who was in some ways equivalent to both Moshe and Aharon and believed that he would be spared in his merit. He also saw 24 priestly Mishmert units prophesies through Roach Hakodesh, coming from his descendent Haymun. Korach therefore refused to remain silent when he saw all this greatness coming from him. He believed that he would be the single individual that would be spared. Yet he was mistaken since he perished and his children survived since they repented. Moshe however saw the full story.[7] At first Moshe tried speaking softly. When he saw Korach was unwavering, fearing the rebellion would spread to the remaining tribes and cause them to perish, Moshe decided to persuade the entire Tribe of Levi.[8] He interrogated them; was it not enough that Hashem had distinguished them from the rest of the nation, drawing them close to Him through the performance of the Mishkan services and standing on the Temple platform singing before the Nation[9], which the Yisroelim were distanced from[10] and now they are asking for the Kehunah service as well? Since Moshe acted as the direct messenger of Hashem when giving the Kehunah to Aharon,[11] therefore the uprising of Korach and his assembled followers is a direct rebellion against[11] Hashem and why are they complaining against Aharon. Moshe in an attempt to make peace[12] sent to call Dasan and Aviram the sons of Eliav. They responded saying they refuse to 'go up' to Moshe, even if he sends messengers[13] to gouges out their eyes. By saying they refused to 'go up', they unconsciously predicted that they will only 'go down'.[12] Trying to attribute their own curse to others they said "gouge out the eyes of those men".[13] From here we learn how important it is to avoid controversy and always seek a peaceful resolution.[12] They further criticized Moshe, for not only failing to fulfil his promise of leading them out of Egypt[13] to a land flowing with milk and honey and[13] bequeathing them fields and vineyards, instead steering them towards death in the wilderness as he decreed after the 'Incident of the Spies that they would all die in the desert .[13] To add to that Moshe was also seeking to assert dominance over them. Moshe was very pained[14] by this and he asked Hashem not to accept their Ketoret offering[14] the next day, or their fractional portion in the communal Tomid offering, which should not be consumed by the fire.[14] Moshe pointed out that he had not caused them harm or taken a donkey from them despite being entitled to do so, as is the rights of a king.[14] Instead Moshe used his personal donkey to transport his family during the trip from Midyon back to Egypt.[14] Moshe instructed that Korach and all his followers[15] along with Aharon, will stand before Hashem the next day. Aharon, Korach and his 250 followers[16] are each to take their coal holder and place Ketoret incense upon it and sacrifice it before Hashem. The next day each man took his coal holder, placing fire and then Ketoret incense upon it. They stood at the entrance of the Ohel Moed along with Moshe and Aharon. Korach had been working hard the entire night, going from tribe to tribe and using mockery to entice them[17] to his side. He circulated his claim that contrary to their beliefs that his dispute was self-centered, he was actually motivated by the welfare of the public.[17] Korach accused Moshe of hording all the power, taking the Kingship for himself and the Priesthood for his brother Aharon.[17] His words enticed the public[17] to his side and the next morning the entire Nation assembled with him against Moshe and Aharon at the entrance of the Ohel Moed. Suddenly the pillar of cloud,[17] manifesting the the Glory of Hashem appeared before the entire Nation. Hashem spoke to Moshe and Aharon and told them to separate themselves from the Nation and that he will consume them in an instant. Moshe and Aharon fell on their faces and cried to Hashem calling him the Lord of the spirits of all flesh who knows the thoughts of every person.[18] They questioned how He can be angry at the entire Nation if only one man sinned. Since Hashem knows all thoughts can identify the specific transgressor and mete out punishment accordingly, unlike a human king who lacks precise knowledge who sinned against him during a partial rebellion and indiscriminately punishes everyone.[18] Hashem affirmed Moshe's words, asserting that He would reveal who had sinned and who had not.[18] Hashem told Moshe to instruct the Nation to retreat[19] from the vicinity of Korach, Dason and Avirom's tents. Moshe and the Elders went to Dason and Avirom, falsely assuming that they will respect him.[20] Moshe told the Nation to get away from the tents of those wicked men, not to touch any of their belongings so they do not perish because of their sins. The people moved away from their tents. Dason and Avirom along with their wives and children and infants stood arrogantly upright[21] at the entrance of their tents cursing and blaspheming.[21] Moshe declared that he would prove Hashem sent him to appoint Aharon as high priest, his sons as deputy priests and Elitzaphan as Nassi of the Kehut family and he did not do these actions on his own accord.[22] If Korach and his followers all die a regular normal death, then it indicates that Moshe was acted independently[23] and not under Hashem's direction, giving legitimacy to Korach's dispute with him.[23] But if Hashem creates a new[24] creation and the earth opens its mouth and swallows them and all their belonging, burying them alive, killing them through a death never experienced by man until now,[24] then it will be known[24] that these men had provoked Hashem and Moshe had acted at His instruction.[24] Moshe requested; if the earth already had an existing 'mouth' from the time of Creation, it should be used and if not, Hashem should create one now.[24] When Moshe concluded talking, the earth beneath them split open, opening its mouth, swallowing Korach and his followers along with their homes and all their property. Submerging them and all their assets alive into the grave. The earth then covered them up, eradicating them from the Nation. Upon hearing the noise of their engulfment,[25] all nearby Jews fled, fearing the earth might swallow them as well. A fire came from Hashem and consumed the two hundred fifty men who had sacrificed the incense. From the story of Korach we learn the severity of controversy. In the Heavenly Court punishments are only issued to individuals over 20 years old, Beis Din only punishes from adolescence (around 13/12) and here even nursing babies where destroyed.[21] Hashem spoke to Moshe and told him to instruct Elazar the son of Aharon the priest to pickup the coal holders from between the blaze, since they had become sanctified when they were used as Mishkan service vessels and were now forbidden for personal usage.[26] He should discard the fire from inside the coal holders onto the ground.[26] Since the coal holders where used to sacrifice before Hashem they had become sanctified. They are to take the coal holders and beat them[27] into thin[27] flat plates that will be used as an overlay for the copper[27] Mizbeach. The followers of Korach were willful sinners[27] who suicidally sinned at the cost of their lives by opposing Hashem.[27] This will server as a reminder to the Jewish Nation of how those that opposed the Kehuna got burnt.[27] Elazar took the copper coal holders that were offered by the burnt ones. These were then hammered until they extended[28] into thin sheets that were used as a coating for the altar Mizbeach. This will serve as a reminder to the Nation that anyone who approaches to offer Ketoret before Hashem and is not a descendent of Aharon, will end up like[29] Korach and his followers. Just as Hashem related through the hand of Moshe that only Aharon and his descendants will be Kohanim.[29] Additionally anyone who rebels against the Kehuna will be stricken with leprosy, just like happened to King Uzziah.[29] The next day the entire Nation complained against Moshe and Aharon, accusing them of killing other Jews. As the Nation was gathered around them, they turned to the Ohel Moed and saw that it had been covered by a cloud and Hashem's glory had appeared. Moshe and Aharon came to the front of the Ohel Moed. Hashem told Moshe move away from the Nation and He will consume them in an instant. Moshe and Aharon fell on their faces. When Moshe ascended to the Heavens, the angel of death reveled to him the mystery of the Ketoret possessing the power to stop a plague.[30] Moshe told Aharon to take a coal holder, fill it with fire from the top of the Mezbeach and place Ketoret on top of it. Then quickly bring it to the Nation and atone for them for fury has emanated from Hashem and the plague already started. Aharon took the coal holder as instructed by Moshe and ran into the midst of the people. The plague had already began among the people. Aharon placed the Ketoret on the coal holder and atoned for the Nation. Aharon stood between the dead and the living, stopping the plague. Aharon grabbed the angel of death and held him against his will. When the angel demanded his release so he can continue his mission, Aharon responded that he had been commanded by Moshe to stop him. The angel argued that he was a direct messenger of Hashem, while Aharon was only messenger of Moshe. Aharon responded that Moshe does nothing on his own without instruction from Hashem and if he does not believe him, he can come with him and ask Hashem and Moshe now at the entrance of Ohel Moed. Aharon returned[31] with him to Moshe at the entrance of Ohel Moed and he was forced to stop the plague. A total of 14,700 died during this plague, aside from those killed directly during the incident of Korach. After the death of Nadav and Avihu and the 250 followers of Korach resulting from the Ketoret, people started slandering the Ketoret calling it a deadly poison. Hashem now proved that the Ketoret prevented death by stopping the plague and it is only sin that caused death.[31] Hashem told Moshe to talk to the Jews and take a staff from the the Nassi of each tribe, a total of twelve staffs. Each Nassi should inscribe his name on the staff he provides. On the staff of the Tribe of Levi he should inscribe the name of Aharon. Although the Tribe of Levi was split into the two groups, the Kohanim and the Levim, they are considered a single tribe[32] and have a single staff for their tribal leader. Moshe is to place the staffs in the Ohel Moed before the Aaron, that Hashem communicates to him from. Hashem will then make the staff of the person he chooses, blossom. This will calm down[33] the complaints the Nation are having against Moshe. Moshe spoke to the Nation all each Nassi gave him a staff for each tribe, a total of twelve staffs. Aharon's staff he placed in middle of the other staffs so no one can later claim that it bloomed because it was closer the direction of the Shechina.[34] Moshe then placed the staffs before Hashem in Ohel Moed. When Moshe came to Ohel Moed the next day, Aharon's staff from the Tribe of Levi had blossomed, it had literally[35] grown flowers, sprouted buds that generally appear after the blossom falls off,[35] and produced recognizable[35] ripe almonds. Hashem selected to use almonds since that is the fruit that that blossoms quicker than other fruits. It came to symbolize that anyone who opposes the Kehunah, will be punished quickly, just like happened to King Uzziah, who was quickly stricken with leprosy when he argued the Kehuna. Even the leprosy that sprouted on his forehead resembled a cluster of knotted almonds.[35] Moshe then took the staffs out to the Nation from before Hashem and they all saw. Each Nasi then took his staff back. Hashem told Moshe to return the staff of Aharon back before the Ark as a remembrance and a sign for the rebels, that Hashem had selected Aharon for the Kehuna.[36] This will stop their[36] complaints regarding the Kehuna[36] against Hashem, and therefore prevent their deaths. Moshe did as Hashem had commanded him. After the Korach episode, the Jews expressed their fear to Moshe, that they will perish and all is lost. While they all have permission to enter the courtyard of the Ohel Moed within the Mishkan, they can easily accidentally step further into the Ohel Moed, an act which would result in death. It would be very difficulty to constantly be carful enough to avoid that[37] and questioned if they had been forsaken to die.[37] In response to their concerns, Hashem told Moshe to instruct Aharon[38] that himself, his sons and his 'father's house' - all the descendants of his grandfather Kehas, the father of Amram[38] should bear the responsibilities and punishment[38] of the sins related to the Mishkan objects that are under their care; the Ohel Moed, Aaron, Shulchan and Kli Kodesh. They must sit and warn[38] any unauthorized person to not enter the Ohel Moed[38] or touch[38] the holy objects. Above that only Aaron, his sons and any future Kohanim[38] will bear the responsibilities of the sins related to the Kehuna, that were not entrusted to the Leviem.[38] They are to warn any Leviem to not accidently touch the Kohanim, as they perform their services.[38] Additionally the Kohanim would also have the help of their brothers from the Tribe of Levi, the descendants Gershon and Merari.[39] They will join Aharon and his descendants in their responsibility of warning outsiders from approaching them.[39] They will also assist them with their services before Ohel Moed by guarding the gates and operating as treasurers and administrators.[39] They will assist the Kohanim with their responsibilities and the responsibilities of the Mishkan. Despite this the Leviem must not touch the holy vessels or the Mizbeach so that neither of they or the Kohanim die. The Levites should unite with the Kohanim in safeguarding the Ohel Moed and its services, ensuring that no unauthorized individuals approach. As the ones receiving this warning, they are the responsible parties for its enforcement.[40] They shall guard the Ohel Moed and Mizbeach to prevent wrath against the Nation, as had recently occurred during the proceeding plague.[41] Hashem has taken the Leviem from the rest of the Nation and presented them to the Kohanim as a gift. However, their role is strictly to engage in divine tasks, such as serving as treasurers and administrators for Mishkan-related services. The Kohanim should not exploit them for personal work and benefits.[42] Aharon and his sons are responsible for maintaining and conducting all the services of the Kehuna especially those pertaining to the Mizbeach and what lays past the Paroches. The Kehuna was a gift[43] given to them by Hashem. Any non-Kohen attempting to enter these restricted areas will die. After the rebellion of Korach, Hashem wanted fortify the position of Aharon, He therefore granted him the 24 gifts of Kehuna as a covenant that will be as everlasting as salt. This is comparable to a king who gave a field to his friend but did not sign a contract. When another person came and contested the ownership of the field, the king expressed concern that potential more people can come and contest the rights of his friend. He therefore wrote a contract, signed it and recorded it in court.[44] Hashem therefore informed Aharon that with great joy,[44] He has giving him the duty of safeguarding His Teruma offerings in a state of purity.[44] Moreover, the sacred offerings of the Nation were being granted as a mark of greatness[44] to his descendants. The Kohanim will receive the following from the holiest of holies; Communal Shilamim[45] Kurbanos, Minchos, Chatas, Ushum, but only after the sacrificial parts are burnt by fire.[45] Additionally they will receive returned objects that were stolen from converts[45] that passed away without Jewish children. Aharon and his descendants are to treat them as holy of holies. All these holy of holy sacrifices[46] can only be eaten in the Azarah,[46] the holiest of places, by male Kohanim.[46] It shall be holy for them. Kohanim shall also receive the portions that are separated from the Toda, Shilamim and Nazirite ram[47], which all require Tenufa waving.[47] These can be eaten forever by all Kohanim, both male and female, including a non-kohen wife of a Kohen,[47] as long as they are ritually clean.[47] All the Teruma Gedola[48] of the finest oil, wine and grain, that people will separate for Hashem, are to be given over to the Kohanim. Kohanim will also receive the Bikurim, which are the first fruit grown from the land, and are brought to he Beis HaMikdash. These can be eaten by any ritually clean member of a Kohen household. Any object that becomes Cherem in the Jewish Nation will go to the Kohanim. All womb firstborns of both man and animals that are presented to Hashem, will go to the Kohanim. However firstborn humans and impure animals are to be redeemed. Its redemption shall be performed only after it is a month old at the rate of five silver shekel using the 'holy shekel', each of which is equivalent to twenty gerahs. Firstborns of ox, sheep and goat should not be redeemed, for they are holy, instead they must be sacrificed and have their blood sprinkled on the Mizbeach and their fats shall be burned as a pleasing fragrance to Hashem. The meat of the kosher first born sacrifices can be eaten by the Kohanim, their wives, children and slaves.[49] It can be eaten for two days and the night between them, just like Tenufa breast and right thigh of the Shilamim offering.[49] In contrast to that of the Todah sacrifice that is eaten only for a single day and night.[49] All the above holy offerings that are set aside by the Jews are to be given to Aharon, his sons and daughters, as an eternal allotment before Hashem using covenant comparable to salt that is wholesome, long lasting and is used to preserve other things.[50] This covenant will never end, just like the covenant that was given to salt, that it will never spoil.[50] Hashem informed Aharon that his descendants will not inherit a share in Eretz Yisroel, nor will they receive a share of any war booty[51] divided amongst the rest of the Tribes. Hashem is their inheritance and portion in the Jewish Nation. The descendants of Levi will receive as an inheritance all the Masers tithes of the Jews in exchange for their services that which they perform in Ohel Moed. The Jews should avoid coming near the Ohel Moed, to avoid sinning and the consequence of death. Leveim will perform the services of the Ohel Moed, and will be responsible to warn the outsiders against approaching them, and therefore bear their sins if they don't.[52] This is an everlasting position for the Levim, yet they will not receive any inheritance along with the rest of the Nation. Instead of an inheritance, Hashem gave the Leviem the Masser tithes that the Jews set aside for Hashem. This Masser remains labeled under the name Teruma until Terumas Masser is taken from it and given to the Kohanim.[53] Hashem spoke to Moshe and told him to instruct the Leviem; when taking their inheritance of the Maser tithe from the Jews, then need to set aside a percent of that to Hashem and give Maser on from the Maser they receive. This Terumas Maaser will be considered for the Leviem just like Teruma Gedola[54] which is the grain given to the Kohanim from the threshing-floor[54] and the ripe[54] wine and oil produce given to them from the vat pit that lays in front of the press.[54] It is forbidden for non-Kohanim and to impure Kohanim. If they eat it intentionally then they receive the death penalty. If they eat it accidently then they must pay an additional fifth.[54] Just like the Yisroelim[55] set aside a portion from their threshing floors and wine vats for the Kohanim so too the Leviem should set aside a portion for Hashem from all the Masser tithes that they take as their inheritance[55] from the Jews and should should give it to Aharon the Kohen. From all the gifts the Levi receives, he must give Teruma, including the case where a Levi comes to the distribution mound first and receives the Masser before Teruma Gedola was taken off and given to the Kohen, the Levi must first separate its holy element, one fiftieth from the Masser as Teruma Gedola, from its choicest portion. After that he must go and once again separate Terumas Masser.[56] Once the Levim do separate its choicest part, as Terumas Masser[57] then the remainder[57] will be considered for the Levim as completely mundane with no holiness [57] just like the produce from the threshing-floor and the vat is complete Chulin for Yisroelim.[57] Despite the fact that the Torah references Masser, calling it Teruma, it does not retain its holiness[57] once the Terumas Masser has been extracted. The Levim and their entire household may it the Masser anywhere, even inside a cemetery.[58] Masser is the compensation of the Levim in return for their service in Ohel Moed. If the Levim separate the Terumas Masser it will not be considered a sin and they will not desecrate the the holy offerings of the Jews and die. However if they do not separate the Terumas Masser it is considered a sin and they will come desecrate the the holy offerings of the Jews and die.[59]