Overview of the Weekly
Reading: Korach
To be read on the Shabbat of 28 Sivan, 5762 (June 8)
Torah: Numbers 16:1-18:32
Haftorah:
I Samuel 11:14-12:22 (Shmuel was a descendant of Korach)
Shabbat Mevorachim - Blessing
the New Month
Pirkei Avot: Chapter
Four, (Chapter Three outside of Israel)
Stats: Korach contains 5 positive
mitzvot and 4 prohibitive mitzvot. Among the Weekly Readings,
Korach ranks 39 out of 54 in number of verses, 36 in
number of words, and 35 in number of letters
Korach opens with the dramatic account of the rebellion
of Korach, Datan, and Aviram and their 250 followers against the leadership
of Moses and priesthood of Aaron. Moses challenges them to make an offering
of incense. Aaron, too, would do so, and whosever offering was accepted
would clearly be G-d's choice for the priesthood. The earth swallows
Korach, Datan, and Aviram, their families and possessions, and a fire
descends from heaven consuming the other men who burned incense, all
except Aaron. The following day the Jews complain about the deaths of
so many men, whereupon G-d sends a plague, resulting in 14,700 more
deaths. Moses tells Aaron to stop the plague by offering incense and
then running into the middle of the assembled masses. Then, to again
strengthen Aaron's position as High-Priest, each tribal leader was told
to write his name on a staff. These staffs were placed in the Sanctuary.
The next day, Aaron's staff was found with almond blossoms and nuts
growing on it. It was left as a memorial next to the Holy Ark. Then
comes a description of the priestly and Levite duties in the Sanctuary,
including preventing Israelites from approaching places forbidden to
them within the Sanctuary area. G-d then tells which produce and animals
are included in the priests' and Levites' portions which Israelites
must bring them. Also the Levites are commanded regarding the portions
that they must bring to the priests.
FROM
THE CHASSIDIC REBBES )
"And Korach took."
(16:1)
How is it possible that a portion
of the Torah is named after a sinner as great as Korach? The Torah wants
to emphasize that we can learn something constructive even from Korach's
bitter controversy. Just as Korach wanted to be a High Priest, every Jew
should similarly desire to draw near to G-d.
(Likutei Sichot)
FROM THE MASTERS OF KABBALAH )
Selected with
permission from the five-volume English edition of Ohr HaChaim: the
Torah Commentary of Rabbi Chaim Ben Attar, as translated and annotated
by Eliyahu Munk.
The holy Rabbi Chayim ben Moses Attar was born in Sale, Western Morocco,
on the Atlantic in 1696. His immortal commentary on the Five Books Of
Moses, Or Hachayim, was printed in Venice in 1741, while the author was
on his way to the Holy Land. He acquired a reputation as a miracle worker,
hence his title "the holy," although some apply this title only
to his Torah commentary.
"Separate yourselves
from this congregation and I will destroy them in an instant."
(16:21)
Actually the people were under
sentence of death whether they associated themselves with Korach's rebellion
or not. We have learned in Shabbat 32 that Satan is especially
active when there is danger. At such times even a relatively mild offence
such as talking during the prayers is considered serious enough to free
soldiers from participating in expansionary wars lest they endanger themselves
needlessly on account of that sin.
It is clear that the sin of talking during prayers is not a capital offence.
It is only the fact that during war the angel of death is especially active
which makes the unatoned-for sin of talking during prayers potentially
lethal.
In our situation, the fact that the people were under sentence of death
anyway would have made the angel of death eager to kill them at once if
they had not first dissociated themselves from Korach.
After looking further onto this matter I have realized that ordering the
people to separate themselves from Korach's group could be perceived as
therapy for the Jewish people. Had G-d not given these instructions, only
those righteous amongst the Jewish people who had not yet been included
in the decree that they would die in the desert would have escaped becoming
victims of the angel of death at that time.
By giving this instruction G-d actually gave the Israelites an opportunity
to save themselves from imminent death, seeing that all of them had a
minor share in Korach's sin because they had not protested it. In fact,
failure to protest what Korach was trying to do was equivalent to being
a passive supporter of Korach. G-d instructed Moses and Aharon to separate
the righteous and thus enable him to pray on their behalf to ask for them
to be spared, involving his own merit.
This is why G-d said to Moses: "Tell the whole congregation 'get
up from around the dwelling of Korach, Datan and Aviram'" (verse
24). If we accept this approach the word 'separate' in our verse was meant
to alert Moses and Aharon to pray, seeing there was no need for Moses
and Aharon to separate themselves in order not to become victims of Korach's
sin.
Perhaps this is what G-d alluded to when He said "to say" (previous
verse), meaning that the whole purpose of G-d speaking to them at this
juncture was "to say", in order that Moses and Aharon start
to pray as we indeed find in that they did in verse 22. If we accept this
interpretation we need not understand that G-d referred to Moses and Aharon
removing their families from around the tent of Korach.
An
essay from Rabbi Shaul Yosef Leiter
)
The previous portion,
Shelach, discussed how the spies and Jewish people rebelled against
the Holy One, blessed be He. This week's portion, Korach, speaks
about a rebellion against their leader Moses. Rabbi Shimshon Raphael
Hirsh writes that these portions are juxtaposed because both entail
unmitigated heresy. Rebbe Bunim of P'shischa writes that Korach's
terrible mistake was in trying to forcefully seize the leadership and
its glory. Everyone agrees that Korach had great talents. Nevertheless,
leadership is determined by Heaven. This is what the Torah emphasizes
in the first verse "Vayikach Korach..."-"and Korach
took" (16:1). Rebbe Bunim is describing a systemic form of anarchy,
where each person deals with his, and only his, portion of reality. Usurping
leadership only leads to a person's downfall.
The Lubavitcher Rebbe sees Korach's core flaw in a very different
way. Korach claimed that a house filled with Torah scrolls is exempted
from a mezuza on the door-if a mezuza has but two Torah
chapters (Shma and V'haya), why is it required on a house containing
hundreds more? Moses answered that we are always commanded to affix a
mezuza at the entrance of our homes. Having Jewish books at home
does not guarantee that we will behave properly. On the other hand, when
entering or exiting our home, the mezuza reminds us to perform
G-d's commandments. This understanding was lacking in Korach.
From his mistake not only do we learn the importance and necessity of
a mezuza, but also we learn that we must each have our own personal
spiritual mezuza. We must affix it upon our hearts and minds, as
a constant reminder that our every action must be in accord with G-d's
will. As the physical mezuza is fixed outside for all passersby
to see, the spiritual mezuza, the consciousness that G-d is watching
us, must be apparent in all of our actions. The 'Shma' in the mezuza
promises plentiful rain and harvests for observing the mitzvot;
so too, the person who fixes the 'Shma' in his heart will be blessed
with all manner of good things. Similarly, one of the Rebbe's key messages
to us is that "action is the main thing!" Passivity in Judaism
is the antithesis of our purpose. Let us examine and affix our personal
spiritual mezuzot, reminding ourselves to actively fulfill more Torah
and mitzvot.
The Chozeh of Lublin asks why Korach's lineage was specified "...Korach,
son of Yitzhar, son of Kehas, son of Levi..." (16/1). We learn
that often a person's parentage is what causes someone to expect to be
honored. Therefore, the Chozeh says that a person should be careful not
to be mislead by this idea. To be sure, no one is discounting the great
benefit a child has from unique parental status or lineage. There is an
old saying. 'How can you guarantee that your daughter will marry the son
of a wise person? By making her the daughter of a wise person...' Nevertheless,
this is one of the lessons we are required to teach our young: not to
assume superiority based on who their parents may be.
The Baal Shem Tov once told Rebbe Michil of Zlotshuv that
his father, Rebbe Yitzchak of Drovitch, was given one of the lowliest
souls of his entire generation. Despite this, Rebbe Yitzchak's continued
efforts elevated him to the level of the great Talmudic scholar and mystic,
Rabbi Shimon bar Yochai. Hearing this, Rebbe Michil said that he
now understood the statement that a person is required to ask himself,
'When will my deeds reach the level of those of my forefathers, Abraham,
Isaac and Jacob?' (Eliyahu Rabba). While this may appear presumptuous,
we see from Rebbe Yitzchak that a person does have the potential to elevate
his soul to incomparably higher levels.
Shabbat Shalom!
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