The first verse of this week’s parshah contains a syntactic peculiarity. It begins with the phrase “Vayikaḥ Koraḥ” – and Koraḥ took. The rest of the verse then lists Koraḥ’s lineage along with that of Dathan and Abiram, leading men in the tribe of Reuben. In the Hebrew text, there is no direct object following the verb took. So, what exactly did Koraḥ take?

To resolve the dilemma of this missing object, most versions follow that of Ibn Ezra and supply the word men. In the context of the story, this makes logical sense as Koraḥ did gather a prestigious group of followers to challenge Moses’ authority. However, the fact remains that the original text does not directly state what Koraḥ took. Rashi explains that Koraḥ took himself. He removed himself from the congregation at large to contest the appointments that Moses had made.

Rabbi David Hananiah pinto Shlita, a contemporary French Rabbi, observes that Koraḥ’s troubles started when he attempted to delve into the logic of the mitzvot. Indeed, his name Koraḥ contains the same Hebrew letters as the word ḥoker - philosopher. Koraḥ could not accept the fact that some mitzvot are decrees. Thus, the first word of the Torah portion Vayikaḥ has the same Hebrew letters as the expression Vay ḥok – “Woe to us from a decree”.

Our actions in this world serve to either connect or detach us from our root essence. Koraḥ, by taking himself, literally split himself, thereby cutting himself off from his essence as well as from the congregation of Israel. And what was his end? We read that the earth opened its mouth and swallowed him and his followers (Numbers 16:32-33). As one modern Rabbi bluntly stated: “Koraḥ had opened his big mouth and so the earth opened its mouth to swallow him alive”. Koraḥ caused a maḥloket – dissension,which has the same Hebrew letters as lakaḥ mavvet - He took death. The beauty of being part of the people of Israel is connecting to the community and connecting ourselves to our essence. Whether he took men or took himself, Koraḥ ultimately took death.