What are the implications of "Ve'hayah ha'Ish asher Yivchar bo Hu ha'Kadosh", which otherwise seems obvious?
Rashi and Seforno: He was warning them that the chosen person was already Kadosh, that he was the one who would come out alive and all the others would die! 1
And he stressed this in the hope that they would do Teshuvah, since 'Hashem does not want the Rasha to die' - Yechezkel, 18:32.
What sort of Ketores did Moshe instruct them to bring?
Rashi (in Pasuk 6) and Targum Yonasan: It was the morning-Ketores of Mitzvah
Ramban #1 (citing Targum Onkelos) 1 : It was not the Ketores of Mitzvah but frankincense or something similar. 2
In the text of the Ramban, Onkelos translates "Ketores" in this Parshah as "Ketores". In our text however, Onkelos translates it as "Ketores Busmin", which refers to the Ketores of Mitzvah.
Refer to 16:6:1:1****.
What are the connotations of ?Rav lachem B?nei Levi??
Rashi: It means that it was a huge ndertaking to quarrel with Hakadosh-Baruch-Hu (and the consequences woukl be dire). 1
Sotah, 13b: Since Moshe addressed his enemies with the words ?Rav lachem?, Hashem addressed him ? in Va?eschaman Devarim, 3:26 - with the same word ?Rav Lach?.
See Torah Temimah, note 7.
Which "B'nei Levi" is Moshe referring to?
Rashi and Ramban: He is referring to Korach 1 and the remainder of the tribe of Levi, whom he was discouraging from joining him (Korach). 2
Seforno and R. Chananel 3 : He is referring to the two hundred and fifty men.
Rashi: Moshe began speaking to Korach softly; but when he saw that he refused to relent, he included the rest of the tribe in the warning, before they too, joined the rebellion.
Ramban: Although Korach argued on behalf of the B'choros (Refer to 16:1:9:1), that was only a sham - to make the people believe that he was arguing on their behalf - whereas in reality, all he wanted was the Kehunah Gedolah. Consequently, Moshe, who saw through his sham, admonished him that he should be satisfied with the Kavod allotted to the tribe of Levi.
What did Moshe mean when he said "Rav lachem B'nei Levi"?
Rashi: He meant that Korach had bitten off more than he could chew by quarreling with Hakadosh-Baruch-Hu.
Seforno: He meant that, since the B'nei Levi were already chosen to serve Hashem, Hashem would be all the more angry with them for rebelling.
Korach was astute! Why did he enter into this folly, to rebel against Moshe?
Rashi (citing the Tanchuma): He saw [with Ru'ach ha'Kodesh] a great chain that would descend from him ? Shmuel ha'Navi, who is equated with Moshe and Aharon (Tehilim 99:6 ? "Moshe ve'Aharon be'Chohanav u'Shmuel be'Kor'ei Sh'mo"), and twenty-four groups that would prophesy with Ru'ach ha'Kodesh (Divrei ha'Yamim 1:25:1-5), and he thought, that he cannot remain silent [from greatness]! Therefore, he assumed that "Asher Yivchar Hashem Hu ha'Kadosh" must refer to himself. He did not see however, that his sons will Teshuvah. But Moshe saw. 1
Da'as Zekenim, Rosh (in Pasukf 1): He Darshened his name ? "Ben Yitzhar" (oil). Oil is the greatest of the liquids; a drop of oil on any liquid floats to the top. Therefore, he thought that he is above the others. 2 Moshav Zekenim (in Pasukf 1) ? furthermore, his wife told him 'Moshe's name is based on water (which is not esteemed, and sinks to the bottom)! Aharon and David were anointed with Shemen ha'Mishchah, and received Kehunah and kingship. I am Ben Shemen, and I did not receive either ? I will argue with Moshe.
He understood that if he is rebelling against Moshe without reason ? an awesome Aveirah ? it is not feasible for Shmuel to descend from him. Moshe saw, and concluded that Hashem will make a new creation ? Pi ha'Aretz, to swallow (erase) the influence that [normally] Korach should have had on his descendants. (Heard from R. Uziel Milevsky.)
Surely, the primary reason was like Rashi said (refer to 16:7:151:1). Expounding his own name merely enhanced his conviction that he was eligible for greatness (heard from R. Meir Eliyahu).
