Korach's wife (to Korach): Moshe made himself king, his brother Kohen Gadol, and his nephews next in line to the Kohen Gadol;

Terumah will be given to them (the Kohanim). You (a Levi) must give a tenth of the Ma'aser you receive to them;

He treated you (the Leviyim) like excrement. He made you shave all your hair. He wants that only he will look important!

Korach: Also Moshe shaved all his hair!

Korach's wife: In order to make a mockery of you, he agreed to do so himself - "Tamos Nafshi Im Plishtim" (like Shimshon, people are willing to die (or suffer) in order to afflict their enemies).

Also, he tells you to put Techeiles on your garments. If it is important, you should clothe your entire academy in garments of pure Techeiles!

"Chachmos Nashim Bansah Beisah" is the wife of Ohn ben Peles;

"V'Iveles b'Yadeha Sehersenu" is Korach's wife.

"Va'Yakumu...va'Anashim mi'Bnei Yisrael" - Korach's 250 followers were the most distinguished in the congregation;

"Kri'ei Mo'ed" - they knew how to decide leap years and be Mekadesh the Chodesh (which determines the Mo'adim (festivals);

"Anshei Shem" - they were world famous;

Question: "Va'Yishma Moshe va'Yipol Al Panav" - what did he hear?

Answer (R. Shmuel bar Nachmani): They suspected Moshe of Bi'ah with a married woman - "va'Ykan'u l'Moshe ba'Machaneh";

(Rav Shmuel bar Yitzchak): Everyone warned his wife not to be secluded with Moshe - "va'Yikach Moshe Es ha'Ohel v'Nota Lo mi'Chutz la'Machaneh" (so they would not suspect him).

(Reish Lakish): "Va'Yakam Moshe va'Yelech El Dasan va'Aviram" teaches that one should forgo his honor to end a quarrel.

(Rav): Anyone who persists in a feud transgresses a Lav - "v'Lo Yihyeh ch'Korach vecha'Adaso."

(Rav Ashi): One who persists in a feud is worthy of becoming a Metzora. It says here "b'Yad Moshe Lo", like it says when Moshe's hand was struck with Tzara'as "Havei Na Yadcha b'Cheikecha."

(Rav Yosef): Anyone who challenges the kingship of Beis David should be bitten by a snake. It says "va'Yizbach Adoniyahu (when he tried to usurp kingship)... Im Even ha'Zocheles", similar to "Chamas Zochalei Afar."

(Rav Chisda): One who challenges (the authority of) his Rebbi is like one who challenges Hash-m - "b'Hatzosam Al Hash-m."

(R. Chama b'Rebbi Chanina): One who makes a quarrel with his Rebbi is like one who quarrels with Hash-m - "Mei Merivah Asher Ravu Vnei Yisrael Es Hash-m."

(R. Chanina bar Papa): One who complains about (being mistreated by) his Rebbi is like one who complains about Hash-m - "Lo Aleinu Selunoseichem Ki Al Hash-m."

(R. Avahu): One who is upset with his Rebbi is like one who is upset with Hash-m - "va'Ydaber ha'Am b'Eilokim uv'Moshe." (Ramah - surely, they were not upset with Hash-m. Further, if they were, they would not be upset with Moshe! Rather, they were upset with Moshe, and the Torah considers this like being upset with Hash-m.)

(Reish Lakish): "Osher Shamur li'V'alav l'Ra'aso" is Korach's wealth (which helped him oppose Moshe);

(R. Elazar): "Ha'Yekum Asher b'Ragleihem" is one's money, which stands him on his feet.

(R. Levi): Three hundred mules were needed to carry the keys to Korach's treasure houses, even though they were leather (i.e. light, one mule can carry many keys).

(R. Chama b'Rebbi Chanina): Yosef hid three treasures in Mitzrayim. Korach and Antoninus each found one. One awaits Tzadikim in the future.

(R. Yochanan): Korach was not swallowed up - "v'Es Kol ha'Adam Asher l'Korach", but not Korach himself;

He was not burned - "ba'Achol ha'Esh Es Chamishim u'Masayim Ish" (and there were 250 who offered incense in addition to Korach. Rather, he died in the plague.)

(Beraisa): Korach was swallowed - "va'Tivla Osam v'Es Korach";

He was also burned - "v'Esh... va'Tochal Es ha'Chamishim u'Masayim Ish", and Korach with them. (He was one of the 250; alternatively, "Es" includes him.)

(Rava): "Shemesh Yare'ach Omad Zevulah l'Or Chitzecha Yehalechu" - the sun and moon went up to Zevul (a level in Shamayim) and protested to Hash-m 'we will not run our course unless you judge Moshe's case (i.e. punish Korach)';

Hash-m shot arrows at them. 'You do not protest for My honor (people bow to the sun every day), but you protest for the honor of a person?!'

To this day, they only go out after being hit (Rashi - Hash-m decreed this; alternatively, they are concerned for Hash-m's honor; Ramah - they go out only after protesting for Hash-m's honor).

(Rava): "V'Im Bri'ah Yivra Hash-m" - Moshe said 'if You already created Gehinom, fine (you can send Korach there). If not, create it!'

Question: Surely he did not ask Hash-m to create it now. "Ein Kol Chadash Tachas ha'Shemesh"!

Correction: Rather, 'if the opening to Gehinom is here, fine. If not, move it to here (to swallow them)!'

(Beraisa): "U'Vnei Korach Lo Mesu" - a place of refuge was made for them on the descent to Gehinom, they sat there and sang to Hash-m.

(Rabah bar bar Chanah): Once I was travelling, and our guide showed us where Korach and his cohorts were swallowed. There were two crevices. Smoke was exuding. The guide soaked wool in water, put it on the end of a spear and put it inside; it became singed. I was able to hear them saying 'Moshe and his Torah are true, they (Korach and his congregation) are liars.'

The guide: Every 30 days Gehinom returns them to here, like meat in a frying pan, and they say this.

(Mishnah - R. Akiva): Dor ha'Midbar has no share...

(Beraisa - R. Akiva): Dor ha'Midbar has no share in the world to come - "ba'Midbar ha'Zeh Yitamu" in this world, and "v'Sham Yamusu" in the world to come;

It also says "Asher Nishbati v'Api Im Yevo'un El Menuchasi."

R. Eliezer says, they have a share - "Isfu Li Chasidai..."

Hash-m "swore in His anger ", then retracted (after His anger passed, and annulled His oath).

R. Yehoshua ben Korchah says, "Isfu Li..." discusses future generations (i.e. after the verse was written);

"Isfu Li Chasidai" refers to Tzadikim in every generation;

"Korsei Vrisi" refers to Chananyah Misha'el and Azaryah, who entered the furnace to be Mekadesh Hash-m;

"Alei Zevach" refers to R. Akiva and his colleagues, who were killed for teaching Torah.

R. Shimon ben Menasya says, they will come to the world to come - "u'Fduyei Hash-m Yeshuvun u'Va'u Tziyon."

(Rabah bar bar Chanah): This is uncharacteristic for R. Akiva (who usually expounds favorably for Yisrael. He should have expounded as follows)!

"Zacharti Lach Chesed Ne'urayich... Lechtech Acharai ba'Midbar..." - if others come to the world to come in the merit of Dor ha'Midbar, and all the more so they themselves will come!

(Mishnah - R. Akiva): The 10 Shevatim (exiled by Sancheriv) will not return (to Eretz Yisrael in Yemos Mashi'ach; alternatively, to have a share in the world to come) - "va'Yashlichem... ka'Yom ha'Zeh";

Just like a day passes and never returns, also the 10 Shevatim.

R. Eliezer says, just like a day gets dark, and then light again, also the 10 Shevatim, it became dark for them, and in the future it will be light for them.

(Gemara - Beraisa - R. Akiva): The 10 Shevatim have no share in the world to come - "va'Yitshem Hash-m me'Al Admasam (in this world) va'Yashlichem El Eretz Acheres (in the world to come)";

R. Shimon says, if their deeds are ka'Yom ha'Zeh (when Hash-m exiled them), they will not return. If not (they do Teshuvah), they will return;

Rebbi says, they will come to the world to come - "ba'Yom ha'Hu Yitaka b'Shofar Gadol (u'Va'u ha'Ovdim b'Eretz Ashur)."

(Rabah bar bar Chanah): This is uncharacteristic for R. Akiva (who usually expounds favorably for Yisrael. He should have expounded as follows)!

"Shuvah Meshuvah Yisrael... Lo Etor l'Olam" (the verse discusses the 10 Shevatim, and prophesizes their return).

Question: Where do we find that R. Akiva expounds favorably for Yisrael?

Answer (Beraisa - Raban Gamliel): Children of Yisraelim Resha'im do not come to the world to come:

"V'Chol Oseh Rish'ah... Lo Ya'azov Lahem Shoresh (they will not leave a root in this world, i.e. their children will die) v'Anaf (nor in the world to come)." (Maharsha - Oseh Rish'ah refers to children who (are exempt from Mitzvos, and are not called Resha'im, but they) do evil.)

R. Akiva says, they come to the world to come. It says "Shomer Pesa'im Hash-m" - overseas, 'Pasya' refers to a child;

Also, it says "Gudu Ilana v'Chabluhi Beram Ikar Sharshuhi b'Ar'a Shevuku (cut down the tree, but leave its main roots in the ground)."

"Lo Ya'azov Lahem Shoresh v'Anaf" teaches that Hash-m will not leave the reward for a single Mitzvah, and not even a light Mitzvah for the world to come (they will receive all their reward in this world; Ramah - alternatively, all their Mitzvos will not lighten their punishment).

Alternatively - Shoresh refers to the Neshamah, Anaf refers to the body (neither will come to the world to come).

All agree that children of Nochri Resha'im do not come to the world to come - we learn from "V'Te'aved Kol Zecher Lamo."

Question: From when does a child have a share in the world to come?

Answer #1 (R. Chiya or R. Shimon bar Rebbi): From the time that he can speak - "Zera Ya'avdenu Yesupar la'Shem la'Dor";

Answer #2 (The other of R. Chiya and R. Shimon bar Rebbi): From the time that he is born - "Va'Yagidu Tzidkaso l'Am Nolad";

Answer #3 (Ravina): From the time that he is conceived (even if the fetus is stillborn) - "Zera Ya'avdenu";

Answer #4 (Rav Nachman bar Yitzchak): From the time that he is circumcised - "Oni Ani v'Gove'a mi'No'ar Nosasi Emecha" (Ramah - even a baby that died from the pain of Milah);

Answer #5 (R. Meir): From the time that he says 'Amen' - "...Va'Yavo Goy Tzadik Shomer Emunim" - we read this 'She'Omer Amen.'

Question: What does 'Amen' mean?

Answer (R. Chanina): It is an acronym for 'Kel Melech Ne'eman.'