Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Korach Volume VII/Number 34 (321) 30 Sivan 5753/June 19, 1993 A person does not have certain faculties which he can use for good and other which he can use for evil, says R' Chaim Friedlander, zatzal (died 1986; Ponovezh Mashgiach). We learn this from this week's Pararsha. The Midrash says, "What led Korach, who was a wise man, to err? He saw with 'Ruach haKodesh' (Divine inspiration) that a distinguished family, which included the prophet Shmuel, would descend from him, and he said, 'With such descendants, can I possibly lose this battle?'" Ruach haKodesh is one of G-d's greatest gifts, yet it led Korach astray. The reality of this world is that if a person wants to err, he will. Having free choice means that every evil can be rationalized. On the other hand, if a person truly wants to purify himself, he is guaranteed Hashem's help. [Note: Shmuel descended from Korach's sons, who repented -- see inside.] (Siftei Chaim p.32) ************************************ Korach's rebellion was prompted by a lust for power, writes R' Joseph B. Soloveitchik, zatzal (1902-1993), but being an intelligent man, Korach knew that his rebellion needed an ideology and a slogan. He therefore employed two main arguments, both of which, says R' Soloveitchik, give us insight into contemporary rebellions against Torah authority. First, Korach argued, "By what right may any Jew - even Moshe - assume leadership and power over a fellow Jew?" Every Jew, Korach maintained, was equally chosen by G-d. What Korach failed to recognize, however, is that there are two aspects to Hashem's "choice" of the Jewish people. On the one hand, there is choseness of the nation. Every individual possesses holiness by virtue of being a member of the Jewish people. This holiness is inherited, and it formed the basis of Korach's ideology. There is, however, a second source of holiness: individual choseness. Every Jew is the direct recipient of holiness according to his own unique personal efforts and achievements. Korach did not understand that Moshe possessed a larger measure than others of this second type of holiness. Moshe told Korach, "'Boker' - in the morning - Hashem will make known who is His" (16:5). "Boker" comes from the root "Baker" - to discriminate or distinguish. Moshe explained to Korach that there are differences between people. Korach's second argument was that every person has the right to interpret Halacha for himself. What Korach failed to understand, however, is that Halacha is not governed by common sense -- but by a unique methodology and manner of analysis. Common sense no more governs Halacha than it does physics -- it was once believed that objects fell because of their weight; common sense dictated that, but we now know that is not true. Korach argued that each person should interpret the Mitzvot in the way that will mean the most to him. Common sense supports that view, but Korach erred because it is the act of the Mitzvot which is primary, while the emotion is but a reflection of the Mitzvah. The Halacha cannot control emotions; man is too volatile. When each person's emotions become primary, organized religion ceases to exist and all goals are soon lost sight of. The two primary duties of the Kohen Gadol -- the job that Korach sought -- were lighting the Menorah and burning the incense. The Menorah symbolizes the clarity of Mitzvah performance; the scent of the incense represents the less tangible consequences of Mitzvah performance. (Shiurei haRav pp.38-45) ************************************ The Midrash says, "What led Korach to rebel? The laws of 'Parah Adumah' led him to rebel." What does this mean? R' Chaim Yehuda Meir Hager, zatzal (died 1968; the Vishuver Rebbe") explains that Korach was specifically misled by the law that the ashes of the Parah Adumah purify one who is impure, but temporarily defile the pure person who prepares them. Korach reasoned: I know that "Machloket" - dispute - can defile a person, but isn't it worth becoming temporarily defiled in order to bring about the pure results which I seek? Why was Korach wrong? Because one can never guarantee that the impurity of Machloket will be only temporary. As the Gemara (Sanhedrin 7a) states: Machloket is like an overflowing canal -- once the dike is breached, the opening gets wider and wider. (Zecher Chaim p.172) ************************************ "And the sons of Korach did not die." (26:11 in Parashat Pinchas) Chazal say that as Korach's sons were falling into Gehinom with their father, they repented. Hashem therefore created a ledge above Gehinom where Korach's sons were saved. Imagine that! says R' Yechezkel Levenstein, zatzal. This whole process could not have lasted more than seconds. We see, therefore, that even a single, but sincere, thought of repentance can save a person. (quoted in Nedivut Lev p.241) ************************************ [The Midrash translates the opening of our Parasha, "Korach took," as referring to Korach's bad choice of a spouse, for it was his wife who incited him to rebellion against Moshe. This calls to mind the following story:] When a granddaughter of R' Yaakov Yisrael Kanievski, zatzal (died 19886; the "Steipler Gaon"), reached marriageable age, the Steipler instructed a friend to find a young man who was a Torah scholar and had good "Midot" (character traits). "Won't a person who truly studies Torah for its own sake necessarily develop good Midot?" "A person who learns Torah diligently," replied the Steipler, "has his 'Shtender (lectern) as his best friend. His Shtender is always healthy, never asks him to take out the garbage, and never needs a kind word. Why shouldn't he show good Midot towards it?" ************************************ "You should know," R' Yechezkel Abramsky, zatzal (1886-1976), once said to his students during the week in which Parashat Korach was read, "that you who study Torah without distraction are the greatest 'Mezakei haRabim' - those who bring merit to the community at large. The whole world depends on you. This is what Moshe said to the Levi'im (who were the Torah scholars of the nation) in this week's Parasha (16:7), "Much is yours, sons of Levi" -- a great deal of merit awaits you. "Is it little in your eyes that Hashem set you aside from the congregation?" (16:9). Don't you appreciate your own greatness? (quoted in P'ninei R' Yechezkel I p.13) ************************************ The learning schedule for this Shabbat is: Demai 1:3-4 O.C. 629:12-14 Nazir 34 Yerushalmi - Shevi'it 16 Rambam Ch/Day: Hilchot Maachalot Asurot - Ch. 7 3 Chs./Day: Hilchot Sechirut - Chs. 1-3 Sefer Hamitzvot Sh:P243; Su:P200,N238; M:P201; Tu:N267,N268; W:N219,P244; Th:P244; F:P242 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Shlomo Katz in honor of his wife Sharona (Hamaayan's copy editor) on their fifth wedding anniversary ************************************ Donations to Hamaayan are tax deductible