This week, our Parshat HaShevua, Parshat Korach is being co-sponsored anonymously L’ilui Nishmas for the Yahrtzeit of Aharon ben Yosef z”l as well as by R’ Barak and Sarah Schecter L’ilui Nishmas for Aviv ben Yair z”l. To our anonymous co-sponsor and to the Schecter family, many thanks for your co-sponsorships and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
Over the past several years, this author has cited a Torah Vort by Rabbi Scott Ressler of the Jeff Seidel Student Center who asked the following:
Why would 250 people follow him [Korach] to their certain death, with apparently little to gain?
Parshat Korach relates the story of Korach, Dasan, Aviram and 250 members of the shevet (tribe) of Reuven challenging Moshe’s choice for Kohen Gadol (high priest). The end result was that the 250 members were burned by a heavenly fire, and the other 3 were miraculously swallowed by the earth. From a motive perspective, Korach makes the most sense, because he felt slighted for not having been chosen himself. But why would 250 people follow him to their certain death, with apparently little to gain?
…Answer can be found in Rashi, the great medieval commentator, who writes that just as Korach’s family camped on the southern side of the Mishkan (Tabernacle), so did the tribe of Reuven. Rashi quotes the words of Chapters of the Fathers [Pirkei Avot], “woe to an evil person, and woe to his neighbor.” The 250 people met their death, simply because they were influenced by their neighbors! This points to the awesome influence that friends, neighbors and associates have on us.
The south side of the encampment seems to have been kind of a rough neighborhood full of apparent potential conspirators.
One could say the event of the Miraglim brought about an unholy alliance, the opening of the proverbial “Pandora’s Box.”
Korach ben Yitzhar ben Kehat ben Levi (son of Levi) saw that descended from him would be Shmuel HaNavi and, therefore, felt slighted either because Aaron, rather than he, was appointed Kohen Godol; or because he felt passed over by the choice of his cousin Elizaphan ben Ammihud as the Nasi of Kehat, making him (Korach) subordinate.
Sefer Shem Mishmuel says of Korach that he seemed to resent that Moshe was the leader of B’nai Yisrael, that Aaron was the Kohen Gadol and that he was not the one appointed head of the Children of Kehath, his branch of the priestly family. Korach’s motivations were complex, the layers of discontent behind his abortive challenge to the leadership numerous as is discussed by the great commentators. (Shem Mishmuel on Parsha Korach, page 335)
“The Midrash Says,” by Rabbi Moshe Weissman (on Sefer Bamidbar, pages 202-203) notes that although the other members of the Tribe of Levi lived in poverty, Korach was fabulously wealthy because he been a treasurer in Mitzrayim under Pharaoh. Moshe’s command that all the Jews were to take belongings from the Egyptians pertained only to those Tribes who were subjected to slave labor. The Tribe of Levi remained in Goshen, were not enslaved, and learned Torah throughout the enslavement.
“The Midrash Says” also relates that Hashem, Who leads each person in the life’s path of the person’s choosing, satisfied Korach’s lust for wealth by leading him to discover part of riches that Yosef concealed in the royal treasury. This discovery made Korach among the wealthiest individuals in recorded human history. As a result of his massive riches, “The Midrash Says” records:
Korach was self-assured…. He thought himself favored by Hashem, and therefore entitled to contend against Moshe, for “A rich man speaks with impudence” (Mishlai 18:23).
Yehuda Nachshoni’s “Studies in the Weekly Parsha” cites Chasam Sofer (page 1033) who indicates that Korach’s contesting against Moshe stemmed from the Divine Conveyance of:
The monarchy and priesthood to the 2 grandsons of Kehas, Moshe and Aaron — sons of Kehas’ oldest son Amram. This was seen as a total negation of any claim by Kehas’ next 2 sons, Yitzhar and Chevron…
In short, the Chasam Sofer seems to indicate that Korach contested based on promoting a claim that the positions of power should have distributed evenly amongst Kehas’ 3 sons. He thus campaigned based on his assertion that Moshe employed nepotism and consolidation of power.
Shem Mishmuel relates a thought on Korach from Rashi;
“Korach was an intelligent man. If so, why did he involve himself with this nonsense? His eyes deceived him, for he saw a chain of noble descent emerging from him, ending in Shmuel HaNavi [the great prophet], who was considered equal to Moshe and Aaron. He said, ‘On his [Shmuel’s] account, I will be saved.’ There were also to be twenty-four stations of his descendants who would prophesy with the Divine spirit … He said, ‘Is it possible that all of this greatness will emerge from me and I should be silent?’ Therefore, he joined [with the other rebels] and came to the opinion that when he heard from Moshe that all of them would perish save one … he mistakenly assumed that it referred to him. He failed to look carefully, for his sons did teshuva…” (Rashi, Bamidbar, Perech 16, posuk 7 as related in Shem Mishmuel on Parsha Korach, page 335)
It seems that in Korach’s case, he had basis for reasoning that his decendants, the generations of nevi’im who came before Shmuel would emanate from him and thus “it must be because he himself was a worthy and holy person.” (Shem Mishmuel on Parsha Korach, page 335)
Korach’s perception of history brought him to envision himself as “born to lead” and therefore, he took issue with the leadership of Moshe and Aaron HaKohen. Thus, while Hashem and history look disapprovingly at Korach’s attempt at a leadership grab, one might be able to understand what was behind Korach’s actions and possible rationale behind his false claims.
Then you had those two perennial bad boys Dasan and Aviram (ben Eliav), both of Shevet Reuven who were trouble, with a capital “T”, dating back to their being the cause of Moshe’s earlier flight from Pharaoh and Mitzrayim through to being involved with sources of friction which occurred in the camp in Bamidbar.
And finally, you had the Shevet (Tribe of) Reuven who harbored ill-will both due to their loss of first-born priestly status to the Kohanim and Hashem’s “redemption” of the Kedusha of the first-borns through the Levi’im.
Yehuda Nachshoni’s “Studies in the Weekly Parsha” (pages 1032-1033) on our Parsha Korach cites Ramban’s view that the cause of the rebellions: Korach, Dasan and Aviram and the First Born’s was:
The spies’ severe punishment, which brought death to the generation of the desert and plague to its princes. It [the punishment]… brought to the surface all of the accumulated bitterness of the dissatisfied, who until now had not dared to come out against Moshe. Now they took advantage… to settle accounts.
There could be another understanding regarding Korach, with enduring lessons for today’s electorate and “leadership” contenders.
Rabbi A. Henach Leibowwitz, in his sefer, “Majesty of Man” on our Parshat Korach (pages 232-234) comments, citing Gemara Sanhedrin 52b and Rashi:
A Talmid Chacham — a wise man — appears in the eyes of an am ha’aretz — an ignoramus: the Talmid Chacham shines brilliantly, like a golden vessel. However, the Gemara continues, once the Talmid Chacham benefits in any way from the am ha’aretz, he [the Chacham] is viewed by him as a clay container which, once broken, is beyond repair.
Rashi comments that this description applies directly to Korach’s relationship to … Talmidei Chachamim… who eventually came to side with him in his rebellion…. He [Korach] found ways to convince people and bring them over to his distorted way of thinking, Yet, in viewing…Talmidei Chachamim, he felt he could not reach them. They were truly a shining object in his eyes, steadfast in their integrity, and tamim — pure — in all their actions.
However, this aura was shattered when Korach invited the wise men to a meal and they accepted. The Gemara teaches us that accepting this invitation was a fatal mistake, for it caused a drastic change in Korach’s relationship with them. Immediately, their lofty stature was diminished in his eyes. They no longer seemed invulnerable. Korach felt that he could now approach them and influence them. He tried and succeeded.
….In one slightly improper action of accepting Korach’s invitation , the wise men shattered their image as pure, invincibly righteous men in Korach’s eyes. He no longer looked up to them and kept his distance. He approached them, confident he would win them over, and he did. Because of this miniscule miscalculation in associating with an evil person like Korach, they were eventually doomed to the same fate as Korach.
…The Mesilas Yesharim writes that even if we know we are not as worthy as people think we are, we have an obligation to live up to the higher standards they expect of us. This applies in all of our interactions with both Jews, and non-Jews, whether at work, in the community, or at home with our families…. Damaging a good image could lead to tragic results, as in the case of the Chachamim.
It seems then, that human nature indicates that when an individuals’, or a groups’ heretofore high standards are compromised, the consequences are that others who previously held the individual or group in high esteem now have less regard, less respect for that individual or group.
One could, therefore, equate Korach’s view of the Chachamim, once he gained their support for his distorted views, with one of the more famous quotes of the late, great comedian Groucho Marx:
“… I don’t care to belong to any club that will have me as a member”.
Can one extrapolate the message of Korach’s diminished view of Talmidei Chachamim and begin to imagine the impact upon an electorate, both observant and secular, of a message of an entity which espouses “separation of religion and state” regarding such a central, basic and seminal Torah law as observance of Shabbos re: public transportation on Shabbos: “each community will make its own decisions, and private companies can fulfill those needs”?
Can one recognize the diminished image among the electorate of such a political entity due to what this author views as a huge contradiction: as benign attitude toward Shabbos observance, while at the same time an activist, possessive attitude for Eretz Yisrael, for Har HaBayit (the Temple Mount), for the Ma’arat HaMachpela (Tomb of the Patriarachs and Matriarchs) and Hevron, Kever Rachel, and more?
Again, googley-eyed Groucho:
“… I don’t care to belong to any club that will have me as a member”.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them at leftist-agendized, supreme court legalized gunpoint, that our dear brother Jonathan Pollard be liberated and truly free — only upon his return home to Israel, and that Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem, as should the remains of the two chayalim from the Gaza War of two years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.