קרח

After the root dispute between Kayin and Hevel, concerning the lights of Abba that Hevel— we considered his life, and he takes from him and his K' and claimed Kayin that through this he is as if taken for the need of the— as in the law of a pursuer; and therefore, “one who comes to kill you—rise early to kill him.” As indeed, “And Kayin rose” (Genesis 4:8): in practice, Kayin made a rising—an expression of rising early—he rose and rose early with alacrity to precede and kill Hevel. So too it was in the standing of Korach opposite Moshe Rabbeinu, as is said in the light— let us come— the matter and its givings of Korach, and the depth of his argument with Moshe Rabbeinu, to understand the secrets of the intentions. See, for the deed that Hevel did in his time to Kayin his brother returns, for seemingly outwardly it was now to be done by Moshe Rabbeinu, who is the gilgul of Hevel, to Korach, who is the gilgul of Kayin, as is known. And therefore Korach stood and wanted to restrain Moshe Rabbeinu from returning to Hevel’s mistake and to prevent an ancient dispute between the two from becoming a destroying force and a plague upon him, so that the whole world would not return to the ancient dispute between them, and much blood would be spilled like water. And Korach saw in his pikei’ach-ness and feared that blood would be spilled, and that this matter of Atik Yomin that is between— if they return— there will be a taking of similar actions—by which to arouse dispute. And therefore he rose to stand opposite Moshe Rabbeinu in Hevel’s— In his standing opposite Moshe, the faithful shepherd, in that time, Hevel erred, and in any case to understand a little what were the sides of the dispute, and to quiet somewhat Korach’s complaints and his lack— that abyssal wonder: how can it be that he is destined to return, and Hevel, and to be rectified and righteous. What to clarify, and now upon me— Korach caused— We explained that Moshe Rabbeinu returned to act like Hevel in his time, and we shall think that Moshe Rabbeinu—