1)

(a)Korach's wife, the very antithesis of On's, encouraged Korach to 'take up arms'. She accused Moshe of taking the leadership for himself, designating the Kehunah Gedolah for his brother - and reserving the deputy Kehunah Gedolah for his nephews.

(b)Besides initiating that Terumah must be given to the Kohanim, she conplained complaint that even from Ma'aser Rishon, which the Levi'im (including her husband) received - they had to give the Kohanim Terumas Ma'aser.

(c)Besides treating Korach and the Levi'im like dung), she also accused Moshe of having ordered them - to shave off all their hair, making them look ridiculous.

(d)And if Moshe, who was a Levi too, and had therefore to shave off all his hair just like they did - citing the Pasuk in Shoftim, she explained that "Tamos Nafshi im P'lishtim" (sometimes a person is willing to suffer, as log as in the process, he can make others suffer, too).

2)

(a)Korach's wife advised him to take garments made of Techeles for all his adherents - because she claimed, if T'cheiles is holy, then instead of adding just one thread to sanctify the garment, it would be even better to make the entire garment of Techeiles.

(b)Based on what we have just learned, the Pasuk in Mishlei ...

1. ... "Chochmos Nashim Bansah Beisah" - ('The wisdom of women builds her house') refers to the wife of On, and ...

2. ... "ve'Aveles be'Yadehah Taharsenah" - ('the foolish woman demolishes it') to the wife of Korach.

(c)The two hundred and fifty men who joined Korach were all unique individuals. From the Pasuk ...

1. ... "Keri'ei Mo'ed" we also learn that - they were all able to fix a leap-year and to arrange the months of the year.

2. ... "Anshei Shem" that - they were also well-known personalities.

(d)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learn from the Pasuk "Vayishma Moshe Vayipol al Panav" that - the people suspected him of having committed adultery (see Agados Maharsha), causing him to fall on his face from embarrassment.

(e)And in the same connection, Rebbi Shmuel bar Rebbi Yitzchak learns from the Pasuk ...

1. ... in Tehilim "Vayekan'u le'Moshe ba'Machaneh" (like the Kinuy of a Sotah) - the people warned their wives not to be alone with Moshe.

2. ... in Ki Sisa "u'Moshe Yikach es ha'Ohel Venata lo mi'Chutz la'Machaneh" - that he was forced to move his tent outside the camp to stop the rumor (see Agados Maharsha).

3)

(a)From the Pasuk ...

1. ... "Vayakam Moshe Vayeilech el Dasam va'Aviram", Resh Lakish extrapolates that - one is forbidden to hold on to a Machlokes (but must try and diffuse it).

2. ... from the Pasuk "ve'Lo Yihyeh ke'Korach ve'cha'Adaso" Rav learns that - someone who does not do so, transgresses a La'av.

(b)And Rav Ashi adds to that from the word "lo" (in the Pasuk there "asher Diber Haashem be'Yad Moshe lo" and the Pasuk in Sh'mos "Vayomer Hash-m lo Od 'Havei Yadcha be'Cheikecha' ") that - he also deserves to be stricken with Tzara'as (like Moshe was).

(c)According to ...

1. ... Rav Yosef, anyone who quarrels with the institution of Malchus Beis David - deserves to be bitten by a snake.

2. ... Rav Chisda, we compare someone who quarrels with his Rebbe (like Korach did) - to someone who quarrels with Hash-m, as the Pasuk writes by Korach "ba'Hatzosam al Hash-m" (even though they had only quarreled with Moshe).

(d)And ...

1. ... Rebbi Chanina bar Papa learns from the Pasuk in Beshalach "Lo aleinu Telunoseichem Ki-im al Hash-m" that - if someone complains that one's Rebbe is treating one unfairly or harshly, it is as if he was accusing Hash-m of doing it.

2. ... Rebbi Avahu learns from the Pasuk in Chukas "Vayedaber ha'Am b'Elokim u've'Moshe" that - someone who questions his Rebbe, is questioning Hash-m.

4)

(a)According to Resh Lakish, the Pasuk in Koheles, "Osher Shamur le'Ba'alav le'Ra'aso" Resh Lakish explains, is referring - to Korach (who used his vast wealth to buy the people).

(b)Rebbi Elazar explains that the Pasuk in Korach "ve'es Kol ha'Yekum asher be'Ragleihem" - (with reference to their property [which tends to place a man on his feet]) teaches us that - when the earth swallowed up Korach, Dasan and Aviram and their families, it swallowed up their property as well.

(c)Three hundred (many) mules were needed, according to Rebbi Levi, to carry the locks and keys of Korach's treasuries - not because they were made of metal and were therefore exceptionally heavy, since in fact, they were made of leather, and therefore exceptionally light, but because of the huge volume that they had to transport.

5)

(a)Korach obtained his wealth - by finding one of the three treasure-houses where Yosef hid all the money that he collected from the entire world (on behalf of Paroh), when they came to buy corn for their fellow countrymen.

(b)The second of the three vast treasure-houses was found by Antoninus ben Asoirus (Rebbi's friend who later converted); and the third - remains hidden, for the Tzadikim in the time of Mashi'ach.

(c)Rebbi Yochanan extrapolates from the Pasuk ...

1. ... "ve'es Kol ha'Adam asher le'Korach" that - Korach himself was not swallowed up together with his followers.

2. ... "ba'Achol ha'Eish es Chamishim u'Masayim Ish" - that he was not burned together his followers either.

(d)According to the Tana of the Beraisa however - Korach was both burned and swallowed up. Note; Rabah bar bar Chanah at the end of the Amud follows the opinion of the Beraisa (despite the fact that he was a Talmid of Rebbi Yochanan).

(e)Rebbi Yochanan will refute the Tana's proof from the Pasuk "Vativla osam ve'es Korach" - by attaching "ve'es Korach to "be'Mos ha'Eidah" (which follows [pertaining to the people who died in the ensuing plague]).

6)

(a)The sun and moon both moved up to Z'vul (a more elevated heaven than Raki'a, where they normally serve) and threatened - to remain there and not to resume shining on the world, unless Hash-m took the part of Moshe against Korach.

(b)Hash-m responded by shooting arrows at them until they returned to Raki'a, and resumed their regular beat. His response to their defense of Moshe was negative - because they only upheld Moshe's honor, but not His ...

(c)... when day by day, people prostrate themselves to them (the sun and the moon).

(d)The offshoot of this episode is that - from then on, the sun and moon do not begin to shine until Hash-m has shot arrows at them.

7)

(a)Rava explains the Pasuk "ve'Im B'ri'ah Yivra Hash-m u'Fatzesah ha'Adamah es Pihah" - with reference to Gehinom.

(b)In light of the Pasuk "Ein Kol Chadash Tachas ha'Shemesh", we amend Moshe's request to moving the mouth of Gehinom close to the area where Korach, Dasan and Aviram were standing, if need be (and not to creating Gehinom, which was already created).

(c)Rav explains the Pasuk "u'Venei Korach Lo Meisu" to mean that - Korach's sons did not die, but entered alive into an elevated spot in Gehinom, where they sat and sang Shirah to Hash-m.

8)

(a)An Arab merchant once showed Rabah bar bar Chanah two cracks in the desert from which smoke rose - because that was the spot where Korach and his rebels (who were burning in Gehinom) were swallowed up by the earth.

(b)The Arab took a piece of wool - which he soaked in water and placed on the tip of his sword. He then lowered his sword into one of the cracks, and when he withdrew it, the wool was sizzling.

(c)He instructed Rabah bar bar Chanah to place his ear near the ground and listen. What he heard was - the cries of Korach and his men, announcing 'Moshe and his Torah are genuine, and we are impostors'.

(d)They have to do this - once every thirty days, when they are returned to that spot from Gehinom ('like a hot piece of meat on a plate').

9)

(a)Rebbi Akiva's second proof that the Dor ha'Midbar will receive no portion in Olam ha'Ba is from the Pasuk in Tehilim "Asher Nishba'ti be'Api Im Yevo'un el Menuchasi". We have already cited Rebbi Eliezer, who disagrees on the basis of the Pasuk there "Isfu Li Chasidai Korsei B'risi alei Zevach", which, he maintains, must refer to the Dor ha'Midbar - because they were the ones with whom Hash-m made a covenant over Korbanos (as stated in Parshas Yisro) at Har Sinai.

(b)And he counters Rebbi Akiva's second proof - by stressing the word "be'Api", to say that Hash-m did indeed swear in His anger, but when His anger abated, He retracted.

(c)According to Rebbi Yehoshua ben Korchah however, the Pasuk "Isfu Li Chasidai" refers to future generations. "Korsei B'risi" refers to Chananyah, Misha'el and Azaryah, and "alei Zevach" to - Rebbi Akiva and his colleagues (the other nine martyrs).

(d)And based on the Pasuk in Yeshayah "u'Feduyei Hash-m Yeshuvun u'Va'u Tziyon be'Rinah" ('and those redeemed by Hash-m will return ... '), Rebbi Shimon ben Menasyah concurs with Rebbi Eliezer and grants the Dor ha'Midbar Olam ha'Ba. He knows that this Pasuk refers to the Dor ha'Midbar - since they are the ones who were redeemed from Egypt.

10)

(a)Rabah bar bar Chanah Amar Rebbi Yochanan extrapolates from the Pasuk "Haloch Vekarasa be'Oznei Yerushalayim Leimor; 'Zacharti lach Chesed Ne'urayich ... Lechtech Acharai ba'Midbar be'Eretz Lo Zaru'ah' " that - if others live off the merits of the Dor ha'Midbar, then how much more so the Dor ha'Midbar themselves.

(b)Based on this Pasuk, he criticizes Rebbi Akiva - by accusing him of relinquishing his piety (by not learning this Pasuk the way he did, in order to judge the Dor ha'Midbar favorably).

(c)Rebbi Akiva in our Mishnah learns from the Pasuk "Vayashlichem el Eretz Acheres ka'Yom ha'Zeh" that - the ten tribes will never return to Eretz Yisrael.

(d)Rebbi Eliezer disagrees. He interprets "ka'Yom ha'Zeh" to mean that - just as the day changes from darkness to light, so too, will the ten tribes go from exile to redemption.

11)

(a)Rebbi Akiva in a Beraisa explains the Pasuk in Nitzavim ...

1. ... "Vayitshem Hash-m me'Al Admasam be'Af u've'Cheimah u've'Ketzef Gadol" to mean that - the ten tribes will lose this world.

2. ... Vayashlichem el Eretz Acheres ka'Yom ha'Zeh" to mean that - they will not receive a portion in the world to come.

(b)Rebbi ...

1. ... Shimon ben Yehudah Ish K'far Acco quoting Rebbi Shimon learns from the above Pasuk "ka'Yom ha'Zeh" that - if they persist in their evil ways (like they behave today) they will lose their portion in Olam ha'Ba, but not if they do Teshuvah.

2. ... learns from the Pasuk in Yeshayah "ba'Yom ha'Hu Yitaka be'Shofar Gadol ... u'Va'u ha'Ovdim me'Eretz Ashur" that - the Ten Tribes will receive a portion in Olam ha'Ba.

(c)Some commentaries interpret 'Olam ha'Ba' in this context as - the days of Mashi'ach (who will not accept them because they spoke evil about Eretz Yisrael), and not regarding Techi'as ha'Meisim, as we have understood it until now.

(d)The continuation of the Pasuk "ve'ha'Nidachim me'Eretz Mitzrayim" refers - to Dor ha'Midbar.

12)

(a)Rabah bar bar Chanah Amar Rebbi Yochanan further criticizes Rebbi Akiva from the Pasuk in Yirmiyah "Haloch ve'Karasa ... Tzafonah ve'Amarta 'Shuvah Meshuvah (Return, you naughty one)' " - implying that the whole of K'lal Yisrael, including the ten tribes will return.

(b)Rabban Gamliel in a Beraisa quotes the Pasuk in Zechari'ah "Ki Hinei ha'Yom Ba Bo'er ka'Tanur, Vahayah Kol Zeidim ve'Chol Osei Rish'ah Kash ... ". He explains the conclusion of the Pasuk "Asher Lo Ya'azov lahem Shoresh va'Anaf" to mean that - the young children of the Rish'ei Yisrael will not live in this world. They will ...

1. ... die stillborn ["Shoresh"), and will ...

2. ... not receive a portion in Olam ha'Ba ["va'Anaf"].

(c)He does not refer to the Rish'ei Yisrael themselves - who certainly will not receive a portion in Olam ha'Ba (as we learned in Kesuvos from "Resha'im bal Yakumu").

13)

(a)Rebbi Akiva disagrees. He interprets the Pasuk ...

1. ... in Tehilim "Shomer Pesayim Hash-m" to mean that - Hash-m will look after the children (who after all, did not sin) and ensure that they receive a portion in Olam ha'Ba.

2. ... in Daniel "Gudu Ilna ve'Chablohi" (as additional proof) to mean that - even when He cuts down the trees (destroys the Resha'im), He will leave the roots (their children).

(b)And he explains the Pasuk "Asher Lo Ya'azov lahem Shoresh va'Anaf" (to coounter Raban Gamliel's proof) to mean that - he will leave no Mitzvah or remnant of a Mitzvah unpaid in this world.

(c)We cited this Machlokes in the first place - to explain what Rebbi Yochanan meant when he said that Rebbi Akiva relinquished his piety.

14)

(a)Alternatively, Rebbi Akiva interprets "Shoresh" as the Neshamah, and "Anaf", as the body. Both Tana'im however, learn from the Pasuk in Yeshayah "ve'Te'aved Kol Zachar" that - the wicked Ovdei-Kochavim will not receive a portion in Olam ha'Ba.

(b)We refer specifically to the wicked Ovdei-Kochavim' - because as far as the Chasidei Umos ha'Olam is concerned, we already cited earlier in the Perek a Machlokes Tana'im as to whether they will receive a portion or not.

(c)Rebbi Chiya and Rebbi Shimon bar Rebbi argue over which stage a Katan receives a portion in Olam ha'Ba. One says from the moment he is born; the other one holds - from the time that he begins to speak.

(d)According to Ravina, he already receives a portion from the time that he is conceived (even if he turns out to be a stillborn child); whereas Rav Nachman bar Yitzchak learns from the Pasuk "Oni Ani ve'Gove'a mi'No'ar, Nasasi Eimecha Afunah" that the criterion is the B'ris Milah - because what the Pasuk is saying is that even though a person is poor in Mitzvos, he will merit (Olam ha'Ba) like Tzadikim, by whom the Torah writes 'Vayigva Vayamos", from the moment he carries the fear of Hash-m which rolls on him (which he begins to do from the time of the B'ris Milah).

15)

(a)And according to Rebbi Meir, based on the Pasuk "Pischu She'arim Veyavo Goy Tzadik Shomer Emunim" (which he interprets as "Shomer Amenim") - a child merits a portion in the World to Come from the moment that he begins answering 'Amen'.

(b)According to Rebbi Chanina - the acronym of 'Amen' is 'E-il Melech Ne'eman'.