Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Korach Volume VI/Number 38 (272) 3 Tamuz 5752/July 4, 1992 "Bayamim Hahem, Bazman Hazeh" 3 Tamuz 2488 On this day the sun and the moon stood still for 36 (some say 48) hours pursuant to the command of Yehoshua bin Nun (Seder Olam). Several reasons are given for Yehoshua's taking this action: first, so that Bnei Yisrael would not have to fight a war on Shabbat, and also, in order to publicize that Hashem is the G-d over all of creation, contrary to the beliefs of those who worship the celestial bodies. The Torah teaches that Bnei Yisrael have the power to control the calendar. When the Sanhedrin still existed, the beginning of each month was set based on the sighting of the new moon by two witnesses. However, the Sanhedrin might accept or reject the court's decision even if it was plainly "wrong." (For example, the rewards and punishments associated with keeping or violating the holidays will be allotted for that day which the Sanhedrin says is holy, not for the "correct" day.) Just as the Jews can control the calendar, so we can control the celestial bodies themselves, as the miracle wrought by Yehoshua demonstrates. Furthermore, the celestial bodies can be made to serve each person individually. This happened at the time of the plague of darkness in Egypt, when Bnei Yisrael had light wherever they went, even in the homes of the Egyptians. Where did these powers come from? From the fact that such miracles helped to fulfill promises contained in the Torah (e.g. to enable Bnei Yisrael to locate Egyptian gold). If such power comes from one detail of Torah, imagine the greatness of a person who never lets go of the Torah! (R' Natan Zvi Finkel, the "Alter of Slobodka": Ohr Hatzafun II p.38) ************************************ Parasha Overview Korach's rebellion against Moshe, the subject of most of this week's Parasha, was the antithesis of the spies rebellion (in last week's Parasha). The spies, Chazal teach, did not want Bnei Yisrael to enter Eretz Yisrael, for there the Jews would have to concern themselves with mundane activities such as tilling the land, whereas in the desert, their entire existence was devoted to spirituality. Korach, by contrast, argued, "A blue garment does not need the blue thread of Tzitzit" (See Rashi 16:1). In other words: There is no reason for us to engage in Mitzvot in order to uplift ourselves spiritually. If Hashem created us in our present material condition, He must want us that way. This is what Korach meant by his statement, "The whole congregation is holy," i.e. already holy. (R' Shlomo Yosef Zevin, L'Torah U'l'Moadim). The Parasha continues with the laws of "Terumah" and "Ma'aser" - the gifts for the Kohanim and Levi'im which must be separated out of each year's produce, as well as the laws pertaining to the sanctity of the first-born. All of these Mitzvot reinforce the idea that not everything that G-d created is inherently holy. Rather, it is our task to separate that which is sanctified from that which is not. ************************************ Pirkei Avot One moment of satisfaction in "Olam Haba" is worth more than all the lifetimes in "Olam Hazeh." (ch.4) With this statement, says R' Eliyahu Dessler (in the name of R' Z. Broide), we can understand another of Chazal's teachings. The Gemara (Kiddushin 39b) states: "Thee is no reward for Mitzvot in this world." This does not simply mean Hashem does not reward us in this for the Mitzvot which we do. Rather, it means that it is a mathematical impossibility for us to be rewarded in this world. Why? Our Mishnah says that the satisfaction of the World-to- Come is greater than all of the lifetimes of this world. The "satisfaction" is Olam Haba is not the actual reward; it is like the pleasure one experiences when walking past a bakery. That satisfaction is greater than all the joy - not of one person's lifetime - but of all of the lifetimes of this world. How then can we be rewarded in this world?! (Michtav M'Eliyahu I p.4) ************************************ "And Korach took..." (16:1) The Gemara (Sanhedrinn 109b) says: "He took (purchased) a bad investment." Rashi on our verse says: "He took himself." Rashi may be seen as explaining the Gemara as well. Korach was an extremely wealthy man, and it is not surprising or even noteworthy if, on one occasion, he made a bad investment. Why then does the Torah point it out? Because he invested in himself. If one invests in property, the failure of the investment need not destroy the investor. However, if one gambles everything on himself (as Korach did), failure means destruction. (Gelilei Zahav) ************************************ "For the whole congregation is holy..." (16:3) At first glance, Korach is complimenting Bnei Yisrael. Hadn't Moshe himself prayed, "Would that all of Hashem's people were prophets"? Why then is Korach criticized for this statement? Moshe spoke about those who act like "Hashem's people." Korach grouped everybody together. This demonstrates that Korach had lost his ability to distinguish between good and bad, holy and profane, and that which is truly holy versus that which just appears holy. This is what led him to attack Moshe and Aharon, the holiest of Hashem's people. (Iturei Torah) ************************************ "Take pans [for incense], Korach and his entire congregation." (16:6) Rashi comments: Moshe said, "You want to sacrifice incense? So do I." There are 613 Mitzvot, but nobody can do all of them. Some are for men, some for women, some for Kohanim, some for Levi'im, and so on. How then can a person fulfill his obligation to keep the whole Torah? But being willing to observe the whole Torah, even though the opportunity will never present itself. This is what Moshe meant: I also want to sacrifice the incense, but like yourselves, I am prohibited from doing so because I am not a Kohen. My obligation is nevertheless fulfilled simply by virtue of my desire. (R' Reuven Margaliot) ************************************ Rabbi Dr. Ezriel Hildesheimer and the Berlin Seminary It was common in Central Europe (e.g. Germany and Hungary) for all Jews to belong to a semi-autonomous, government-recognized "Kehillah" (community), but with the advent of the Reform movement in those countries, the Orthodox fought for, and received, recognition as a group separate from their assimilationist brethern. One of the institutions that was founded when that recognition was obtained by Berlin's Orthodox Jewry (in 1873) was the Berlin Rabbinical Seminary. The first Rosh Yeshiva of that academy was Rabbi Dr. Ezriel Hildesheimer (1820 - 4 Tamuz 1899), formerly Rabbi of Eisenstadt, Hungary. (In Central Europe, unlike Poland and Lithuania, Rabbis often held academic degrees in addition to their "Semichah" - ordination.) The goal of the Yeshiva in Berlin was not only to produce rabbis, but to educate generations of laymen who would appreciate rabbis and their Halachic rulings. Although the chief subject of study was Talmud, the Rector (as the Rosh Yeshiva was known) did not deliver "Shiurim" (lectures) on the Talmud page itself. Rather, he followed the "Sugyot" (topic) method. On any given topic in the tractate under study (which in the first semester of 1873 was "Yevamot") the lecturer would bring together all of the other sources in Talmud where that subject is discussed, comparing and contrasting them until the general principles of the subject were gleaned. To this end, the Rosh Yeshiva taught the Talmud Yerushalmi along with (the more commonly studied) Bavli. The Berlin Seminary continued in existence until the late 1930's under the leadership of such figures as R' David Zvi Hoffman (until 1921), R' Avraham Eliyahu Kaplan (until 1924) and R' Yechiel Yaakov Weinberg. The latter two, while continuing the Yeshiva's program, brought Lithuanian influences to the Seminary as well. (R' Akiva Posner, Hadarom Elul 5720) ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Negaim 7:1-2 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 434:2-4 (Learn three paragraphs every day) Daf Yomi: Yevamot 6 (Learn two sides of a page every day) Rambam Chapter/day: Hilchot Sanhedrin Vehaonshin Hamesurin Lahen - ch.19 3 Chapter/day: Hilchot Shechanim - ch.1-3 Sefer Hamitzvot Sh:P236; Su:P236; M:P236; Tu:P236; W:P245; Th:P245; F:P245 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Dr. and Mrs. Irving Katz and family, in memory of mother and grandmother, Sarah bat Yitzchak Hakohen Katz ************************************ Donation to Hamaayan are tax deductible