Datan and Aviram

Datan and Aviram (Dathan and Abiram) always appear as a pair, we have no knowledge about them as individuals.  In Part I we will study the story in which they appear, in Part II we will look at other biblical material that responds to their story, and in Part III we will examine some rabbinic commentaries on them.

View an introductory video here:

Part I:  Numbers 16:1-35.

Korach is a major player here, but we will not focus on him.  He seems to have had his personal reasons for causing a rebellion against Moshe and Aaron, and altruism had nothing to do with it.

  1. What was the complaint of this rebellious group? (V.3)
  2. How do we know that the request is not a genuine desire to move closer to God?
    • Notice the ridiculous nature of their argument:  They claim that all are קדושים (Kedoshim = sanctified.)  A sanctified thing is a thing/person set aside for a specific purpose. If an entire crowd is sanctified, the uniqueness is lost.
  3. The group is described as approaching: “They assembled on  (ויקהלו על)Moshe and Aaron.” What does the expression mean? (It appears again in v.19)
  4. Why do you think that Moshe sent to call Datan and Aviram? (v.12)
    • And what does it say about Moshe as a leader and a person?
  5. What do Datan and Aviram answer?
    • The boundaries of their response are clearly marked by a repeating phrase that says it all.  Pay attention to the linguistic details here.    In the body of the message there is a play on the Land of Milk and Honey.  Which land is that?  What seems to be at the center of their response?
  6. What is Moshe’s reaction?  Is it justified?  What did God think?
    • What in Datan’s and Aviram’s case might have set off Moshe? (Remember that in chapter 12 Moshe did not open his mouth when his siblings bad mouthed him, and God had to take up the case.)
  7. What does God plan to do as a reaction to the situation? (2 phases)
    • Notice that just like in other cases, God is willing to give a sweeping punishment, and Moshe objects.  Is it possible that more people (not only Datan, Aviram and Korach) deserved to die?  In other words, is it possible that such people thrive without some communal backing?

The punishment of Datan and Aviram also functions as the proof that God appointed Moshe.  The conflict moves from one between people to a conflict with God.

Part II: Other Biblical Sources

Datan and Aviram are mentioned (by name) twice outside of the story in Numbers.  How are they viewed?

Deuteronomy 11

דברים יא  

ג וְאֶת-אֹתֹתָיו וְאֶת-מַעֲשָׂיו אֲשֶׁר עָשָׂה בְּתוֹךְ מִצְרָיִם לְפַרְעֹה מֶלֶךְ-מִצְרַיִם וּלְכָל-אַרְצוֹ.  ד וַאֲשֶׁר עָשָׂה לְחֵיל מִצְרַיִם לְסוּסָיו וּלְרִכְבּוֹ אֲשֶׁר הֵצִיף אֶת-מֵי יַם-סוּף עַל-פְּנֵיהֶם בְּרָדְפָם אַחֲרֵיכֶם וַיְאַבְּדֵם ה’ עַד הַיּוֹם הַזֶּה. ה וַאֲשֶׁר עָשָׂה לָכֶם בַּמִּדְבָּר עַד-בֹּאֲכֶם עַד-הַמָּקוֹם הַזֶּה.  ו וַאֲשֶׁר עָשָׂה לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב בֶּן-רְאוּבֵן אֲשֶׁר פָּצְתָה הָאָרֶץ אֶת-פִּיהָ וַתִּבְלָעֵם וְאֶת-בָּתֵּיהֶם וְאֶת-אָהֳלֵיהֶם וְאֵת כָּל-הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם בְּקֶרֶב כָּל-יִשְׂרָאֵל.  ז כִּי עֵינֵיכֶם הָרֹאֹת אֶת-כָּל-מַעֲשֵׂה ה’ הַגָּדֹל אֲשֶׁר עָשָׂה.  ח וּשְׁמַרְתֶּם אֶת-כָּל-הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְמַעַן תֶּחֶזְקוּ וּבָאתֶם וִירִשְׁתֶּם אֶתהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ.  ט וּלְמַעַן תַּאֲרִיכוּ יָמִים עַל-הָאֲדָמָה אֲשֶׁר נִשְׁבַּע הלַאֲבֹתֵיכֶם לָתֵת לָהֶם וּלְזַרְעָם אֶרֶץ זָבַת חָלָב וּדְבָשׁ.

3 His signs, and His works, which He did in the midst of Egypt to Pharaoh the king of Egypt, and to all his land; 4 and what He did to the army of Egypt, to their horses, and to their chariots; how He made the water of the Red Sea to overflow them as they pursued after you, and how the LORD has destroyed them until this day;

5 And what He did to you in the wilderness, until you came to this place; 6 And what He did to Datan and Aviram, the sons of Eliav, the son of Reuben; how the land opened her mouth, and swallowed them up, and their households, and their tents, and every living substance that followed them, in the midst of all Israel; 7 indeed, your eyes have seen all the great work of the LORD which He did.

8 Therefore you shall keep all the commandment which I command you today, so you may be strong, and go in and possess the land, which you are going over to posses; 9 and so that your days will be prolonged upon the earth which the LORD swore to your fathers to give to them and to their seed, a land flowing with milk and honey.

 

 Psalms 106  

תהילים קו

טז   וַיְקַנְאוּ לְמֹשֶׁה בַּמַּחֲנֶה    לְאַהֲרֹן קְדוֹשׁ ה’.

יז   תִּפְתַּח-אֶרֶץ וַתִּבְלַע דָּתָן    וַתְּכַס עַל-עֲדַת אֲבִירָם.

יח   וַתִּבְעַר-אֵשׁ בַּעֲדָתָם    לֶהָבָה תְּלַהֵט רְשָׁעִים….

כא   שָׁכְחוּ אֵל מוֹשִׁיעָם   עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם.

כב   נִפְלָאוֹת בְּאֶרֶץ חָם    נוֹרָאוֹת עַל-יַם-סוּף.

 

16 They were jealous of Moses in the camp,

and of Aaron the holy one of the LORD.
17 Earth opened and swallowed up Dathan,

and covered the company of Abiram.
18 And a fire was kindled in their company;

the flame burned up the wicked….

21 They forgot God their savior,

who had done great things in Egypt;
22
Wondrous works in the land of Ham,

awe-full things by the Red Sea.

1)  What is the general context in which they are mentioned?

Both settings are historic recaps of Israelite history.  But a recap is brief, so it is interesting to see which details the narrator chose to include in his limited space.  Which events were deemed important enough by both Deuteronomy (Moshe’s parting speech) and the Psalmist to be included?

2)  Does the speaker seem to be familiar with the Numbers version?

A story can appear in different places, sometimes with very similare details, sometimes with real differences. In addition to the details, pay attention to the language that is used:  Is it reminiscent of that which is found in the version in Numbers that you studied earlier?

3)  Notice that Egypt is mentioned in both sourced.  What might it tell us about Datan and Aviram?

This is somewhat connected to the first question.  In what setting does their name come up?  Why might it be significant that they are associated with Egypt?  Look at their response to Moshe – their version of what has happened since the Exodus until that point.  Were they alone in their “pro-Egyptian” sentiments?  After the spies came back with a subtly negative report about the land, the people suggest appointing a leader and returning to Egypt… (Numbers 14:2-4) What could we learn about some of the winds that might have been blowing among the Israelites during the years in the desert (and even be before being forced to leave?)

Part III – Rabbinic Sources

Perhaps due to the scant (but troubling) material about Datan and Aviram in the Torah, rabbis and commentators have augmented our understanding of these people with links to other narratives.  Here is a sampling:

The following comments appear in Rashi (10th century) and in Exodus Rabba (a medieval midrash) regarding Exodus 2:13-14:  Moshe intervenes when he sees two quarreling Israelites. One of them turns on him saying: “Who made you prince and judge over us?  Do you mean to kill me as you killed the Egyptian?”

Rashi Exodus 2:13

רש”י שמות פרק ב פסוק יג  

(יג) שני אנשים עברים – דתן ואבירם. הם שהותירו מן המן:

Two Hebrew men – Datan and Aviram.  They are the ones who left over of the Manna.

Midrash Shemot Rabba

שמות רבה (וילנא) פרשה א ד”ה וירא כי     

ויצא ביום השני והנה שני אנשים עברים נצים –  זה דתן ואבירם. קראם “נצים” על שם סופם. הם הם שאמרו דבר זה, הם היו שהותירו מן המן, הם היו שאמרו (במדבר יד ד) “נתנה ראש ונשובה מצרימה”, הם שהמרו על ים סוף.

And he went out on the next day and here: two Hebrew men scuffling – Those are Datan and Aviram. He called them “quarreling” because of what will become of them:  They are the ones who said this, they are the ones who left over of the Manna, they are the ones who said (Num. 14:4) Let us give head and return to Egypt,” they are the ones who rebelled at the Reed Sea.

Q)  Why did Rashi bring a shorter list than the midrash brought?

Rashi is very sensitive to the Hebrew text.  He fully expects you to check his sources and see the philological link. To check his source on the Manna, read Exodus 16:20.  Do you see any language incommon? The sourced for the additional 2 stories that the midrash brought: The reference to the spies’ episode, in which the Israelites did not wish to enter the land, is found in Numbers 14:2-4. The reference given for the Reed Sea (based on the language) is taken from Psalms 106:7.

The video at the end of this class works through this question.

Q)  Philology might provide a link, but why do you think that both Rashi and the midrash attributed all these incidents by nameless people to Datan and Aviram?

Midrash Tanhuma Korach III

מדרש תנחומא (ורשא) פרשת קרח סימן ג 

 אמר משה: הואיל ולא רצו לבא, אני אלך אצלם, אולי יתביישו ויחזרו בהם, שנאמר ויקם משה וילך אל דתן ואבירם. (במד’ טז כה) כשראו אותו התחילו לחרף ולגדף שנאמר ודתן ואבירם יצאו נצבים (שם כז). וכי יושבין או כורעין או נופלין יוצאין בני אדם?! אלא מלמד שיצאו כשהן מחרפין ומגדפין, שנאמר כאן יציאה והצבה ונאמר בגלית הפלשתי יציאה והצבה, שנאמר (שמואל א’ יז ד,טז) “ויצא איש הבינים… ויגש הפלשתי השכם והערב ויתיצב” מה יציאה והצבה התם בחרופין ובגידופין, אף כאן בחרופין ובגדופין.

Moshe said:  Since they did not to come, I will go to them; perhaps they will be ashamed and repent, as it says: “And Moshe arose and went to Datan and Aviram.” (Num. 16:25)  When they saw him they began to shame and curse [him] as it says “and Datan and Aviram came-out stationing [themselves]” (Num.16:27).  Do people come out sitting or kneeling or falling?! Rather it teaches that they came out shaming and cursing, as it says here ‘coming-out’ and ‘stationing’ and with Goliath the Philistine it says ‘coming-out’ and ‘stationing’ as it says “and the champion came-out…and the Philistine stepped forward morn and eve and stationed [himself]” (I Samuel 17:4,16.)  There he was shaming and cursing, so here it is shaming and cursing.

Q)  How does the Midrash understand Moshe in this episode?

Moshe’s second (attempted) contact with Datan and Aviram seem unclear. But the idea that is put forth by the midrash appears also in the Talmud Bavli in the name of Reish Lakish: “From here we learn that we are not to hold onto a dispute.” (Sanhedrin 110a)

Q)  What did this midrash accomplish by using philology?

What we might have sensed but not found in our text in Numbers, becomes clearer when compared with another character in a story in which similar language is used.

Q)  Finally, by linking these 2 stories, this midrash might answer why God got involved.  Why do you think He did?

Something to think about when we put it all together:

Reading the story of the Exodus from the beginning, one realizes that while the event was miraculous, not all the Israelites were grateful for it. Moshe was criticized by the Israelites from early on, while still in Egypt. (He anticipated this already when told about his mission. He had some experience with the Israelites in Egypt.)  The Israelites finally left because they were forced out by the Egyptians, not because they broke free.

Who were those ‘nay-sayers’?  When and why did they start? Did this “pro-Egypt” party last as a subversive force among the people?  Who were their leaders?

Go to Next Class – Delilah

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