Penn Conversation: Teshuva and Mass Incarceration

(א) וַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן׃ (ב) וַיָּקֻ֙מוּ֙ לִפְנֵ֣י מֹשֶׁ֔ה וַאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם... וַיֹּאמֶר֮ מֹשֶׁה֒ בְּזֹאת֙ תֵּֽדְע֔וּן כִּֽי־יְהוָ֣ה שְׁלָחַ֔נִי לַעֲשׂ֕וֹת אֵ֥ת כָּל־הַֽמַּעֲשִׂ֖ים הָאֵ֑לֶּה כִּי־לֹ֖א מִלִּבִּֽי... וַיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם׃ (לב) וַתִּפְתַּ֤ח הָאָ֙רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כָּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כָּל־הָרֲכֽוּשׁ׃ (לג) וַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל׃

(1) Now Korah, son of Izhar son of Kohath son of Levi, betook himself, along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben— (2) to rise up against Moses, together with two hundred and fifty Israelites, chieftains of the community....And Moses said, “By this you shall know that it was the LORD who sent me to do all these things; that they are not of my own devising...Scarcely had he finished speaking all these words when the ground under them burst asunder, (32) and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. (33) They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation.

(א) וַיְהִ֖י אַחֲרֵ֣י הַמַּגֵּפָ֑ה (פ) וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה וְאֶ֧ל אֶלְעָזָ֛ר בֶּן־אַהֲרֹ֥ן הַכֹּהֵ֖ן לֵאמֹֽר׃ (ב) שְׂא֞וּ אֶת־רֹ֣אשׁ ׀ כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֗ל מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְבֵ֣ית אֲבֹתָ֑ם כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵֽל׃ ... וּבְנֵ֥י פַלּ֖וּא אֱלִיאָֽב׃ (ט) וּבְנֵ֣י אֱלִיאָ֔ב נְמוּאֵ֖ל וְדָתָ֣ן וַאֲבִירָ֑ם הֽוּא־דָתָ֨ן וַאֲבִירָ֜ם קרואי [קְרִיאֵ֣י] הָעֵדָ֗ה אֲשֶׁ֨ר הִצּ֜וּ עַל־מֹשֶׁ֤ה וְעַֽל־אַהֲרֹן֙ בַּעֲדַת־קֹ֔רַח בְּהַצֹּתָ֖ם עַל־יְהוָֽה׃ (י) וַתִּפְתַּ֨ח הָאָ֜רֶץ אֶת־פִּ֗יהָ וַתִּבְלַ֥ע אֹתָ֛ם וְאֶת־קֹ֖רַח בְּמ֣וֹת הָעֵדָ֑ה בַּאֲכֹ֣ל הָאֵ֗שׁ אֵ֣ת חֲמִשִּׁ֤ים וּמָאתַ֙יִם֙ אִ֔ישׁ וַיִּהְי֖וּ לְנֵֽס׃ (יא) וּבְנֵי־קֹ֖רַח לֹא־מֵֽתוּ׃

(1) When the plague was over, the LORD said to Moses and to Eleazar son of Aaron the priest, (2) “Take a census of the whole Israelite community from the age of twenty years up, by their ancestral houses, all Israelites able to bear arms.” ... Born to Pallu: Eliab. (9) The children of Eliab were Nemuel, and Dathan and Abiram. These are the same Dathan and Abiram, chosen in the assembly, who agitated against Moses and Aaron as part of Korah’s band when they agitated against the LORD. (10) Whereupon the earth opened its mouth and swallowed them up with Korah—when that band died, when the fire consumed the two hundred and fifty people—and they became an example. (11) The children of Korah, however, did not die....

אמר רבה בר בר חנה זימנא חדא הוה קאזלינא באורחא אמר לי ההוא טייעא תא ואחוי לך בלועי דקרח אזיל חזא תרי בזעי דהוה קא נפק קיטרא מנייהו שקל גבבא דעמרא אמשיי' מיא ואותביה בריש רומחיה ואחלפי' התם איחרך א"ל אצית מה שמעת ושמעית דהוו קאמרי הכי משה ותורתו אמת והן בדאים א"ל כל תלתין יומין מהדרא להו גיהנם כבשר בתוך קלחת ואמרי הכי משה ותורתו אמת והן בדאים

...Rabba bar bar Ḥana said: One time I was walking on the road, and a certain villager said to me: Come and I will show you those from the assembly of Korah who were swallowed. I went and I saw two fissures in the ground from which smoke was emerging. The villager took a woolen fleece and dampened it with water and placed it on the tip of his spear and passed it over the fissures there. The fleece was singed, indicating the level of heat there. He said: Listen- what do you hear? And I heard that this is what they were saying: Moses and his Torah are truth, and they are liars. The villager said to him: Every thirty days Gehenna returns them to this place like meat cooking in a cauldron, and they say this: Moses and his Torah are truth, and they are liars.

(ד) מִדַּרְכֵי הַתְּשׁוּבָה לִהְיוֹת הַשָּׁב צוֹעֵק תָּמִיד לִפְנֵי הַשֵּׁם בִּבְכִי וּבְתַחֲנוּנִים וְעוֹשֶׂה צְדָקָה כְּפִי כֹּחוֹ וּמִתְרַחֵק הַרְבֵּה מִן הַדָּבָר שֶׁחָטָא בּוֹ וּמְשַׁנֶּה שְׁמוֹ כְּלוֹמַר אֲנִי אַחֵר וְאֵינִי אוֹתוֹ הָאִישׁ שֶׁעָשָׂה אוֹתָן הַמַּעֲשִׂים וּמְשַׁנֶּה מַעֲשָׂיו כֻּלָּן לְטוֹבָה וּלְדֶרֶךְ יְשָׁרָה וְגוֹלֶה מִמְּקוֹמוֹ. שֶׁגָּלוּת מְכַפֶּרֶת עָוֹן מִפְּנֵי שֶׁגּוֹרֶמֶת לוֹ לְהִכָּנַע וְלִהְיוֹת עָנָו וּשְׁפַל רוּחַ:

Among the ways of repentance are, for the penitent to distance themselves exceedingly from the thing wherein they sinned, to have their identity changed, as if saying: "I am now another person, and not that person who perpetrated those misdeeds", to completely change their conduct for the good and straight path...

A contemporary rabbi and scholar, R. Yaakov Mayer of Tel Aviv, offers an alternative reading of this passage which aims to help solve our two questions (from his collection Drishot, pg. 227-229).

R. Mayer argues that perhaps we can re-read the key phrase: “Moses was right - his Torah is true - and ‘they’ are liars!”. Recall that the Talmud does not contain punctuation. It is possible, then, that the final clause, v’hen badain, “and they are liars”, might not be part of the same sentence as the first clause. Rather, it might be a question on behalf of the desert nomad: that is, he is asking - “every thirty days I hear the swallowed Korachites crying out ‘Moses and his Torah are true’ - is it possible that they are lying?!” This salvages the use of the third person plural, in that now it is the nomad asking the question of the Korachites, rather than them using it about themselves.

Further, it poses the moral question that we articulated earlier, and places it in the mouth of the nomad. He can now be seen as asking, “is it possible that [your] God punishes people eternally, even after they have acknowledged their actions and done teshuva?” How can the Korachites both be admitting the truth, and yet still be punished - could it be that their confession is not authentic?

According to this reading, bar Channah puts his ear to the ground and confirms what the nomad suspects - “they are lying”, he concurs. Bar Channah cannot countenance a notion of Divine justice which would eternally punish someone despite their having done teshuva.