be inferred by means of a verbal analogy (gezera shava) between two places that use the word “among.” says, “And I shall be hallowed among the children of Israel,” and , speaking about Korah's congregation, says, “Separate yourselves from among this congregation.” Just as with regard to Korah the reference was to ten, so too, with regard to hallowing the name of God, the reference is to a quorum of ten. The connotation of ten associated with the word “among” in the portion of Korah was, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered the Land of Israel, as says, “How long shall I bear with this evil congregation?” In the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation. So, the Gemara reasoned, in the case of Korah, the reference must also be to a congregation of ten people. Rabbi Simeon ben Yohai compared the words of , "Shall one man sin, and will You be wrathful with all the congregation?" to the case of men on a ship, one of whom took a borer and began boring beneath his own place. His shipmates asked him what he was doing. He replied that what he was doing would not matter to them, as he was boring under his own place. And they replied that the water would come up and flood the ship for them all. Reading Song of Songs , "I went down into the garden of nuts," to apply to Israel, a Midrash taught that just as when one takes a nut from a stack of nuts, all the rest come toppling over, so if a single Jew is smitten, all Jews feel it, as says, "Shall one man sin, and will You be angry with all the congregation?" A Midrash expanded on the plea of Moses and Aaron to God in and God's reply in . The Midrash taught that Moses told God that a mortal king who is confronted with an uprising in a province of his kingdom would send his legions to kill all the inhabitants of the province — both innocent and the guilty — because the king would not know who rebelled and