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Parashat And Sidra Of Korach

Parashat Korach is the 38th weekly Torah portion in the annual Jewish cycle of Torah reading.

“Kol ha-eda kulam kedoshim” – “The whole community is holy”.
In the weekly parasha there is another of the severe tests that the Jewish people went through in the desert. After a failed attempt to enter Israel, and after they were sentenced to forty years wandering in the desert, Korach came with his group and started a rebellion against the appointment of Aharon a his family to the function of “spiritual”. He abused the concept of equality and tried to apply it to the spiritual command of the nation as well. We saw something similar in the times of communism, when demagogic communists tried to manipulate the people with the argument that all are equal. Of course, in their “humanity” people are equal – in their rights, but they cannot be
equal in their abilities and application. Everyone has different gifts and a different soul, not everyone is suited for certain functions. In Korach’s case it was manipulation of “public opinion” because it was not his intention to create an egalitarian society, but he wanted to replace Aharon in his position. The world is still the same and the situation is always repeated that someone wants to exploit the public to gain an advantage of his personal ambitions – see the entire political world today. Politicians today don’t even try to pretend that they care about the welfare of the whole, they just puff up and aggressively they prove that they are more intelligent and capable than their competitors. It is interesting in our story that Korach’s entire attack was directed only against Aharon, and not against Moses. Why? He was smart enough to understand that the function of Moshe was thankless, binding and
even dangerous. In previous parashats, we witnessed how hard Moshe had to work through miracles to provide the basic necessities of life for society.
At a certain point, he even declares – “I can’t carry the whole nation by myself. If that’s the case, you’d rather me kill”.
No one is looking for such a “job” – maximum responsibility, minimum popularity with danger
endangering one’s own life. If important functions in the state were associated with such responsibility today, probably
we would have a shortage of politicians, not their “inflation”.
That is why Korach also applied for the position of clergyman, which seemed more attractive to him – maximum popularity and minimum practical responsibility.
At least that was the case from his point of view, since he was essentially a “suitcase” – an ung-dly person. He did not believe in G-d’s plan of salvation from Egypt and thought that everything was fabricated by Moses. If he had true faith and perceived the whole event as God’s plan, he would have understood that it was spiritual mission is a huge burden and responsibility. When someone goes wrong in the spiritual realm, the damage is much greater – it affects the human soul. How do we know he was ung-dly?
We learn this from the end of the story when he was with his “buddies” (Datan, Aviram) and family punished by being “swallowed” by the earth. Moshe declared at this G-d’s judgment – “If they die a normal death, I was not sent by G-d. But if it is to be a death that no one has yet died, he sent me G-d”. What was their death after all? The earth opened up beneath them and swallowed them up. It is equivalent to death by stoning, since stoning is being thrown from a height to the ground. Here, too, they perished by falling from a height to the ground – from the ground they were standing on, into the abyss.
Such death is punishable by one who was an idolater (does not believe in G-d and His rule over
the world). Therefore, this group was punished with this death, while the other 250 leaders who also participated in the riot, were burned by fire. They deserved death for rebelling against Moshe and Aharon, but they kept their faith and that’s why they got it
other punishment. To understand Korach’s personality, the Midrash can help us with their narration
they penetrate the psychology of his thinking. Let’s see what his approach to the Torah was. The moment he decided to rebel, he used “scholarly” methods to question the leadership Moshe and Aharon, which was based on the Torah itself, therefore, by extension, the Torah itself.
He brought to Moses those 250 leaders whom he clothed in tallits, which were made entirely of “tchelet” – blue sky.
He asked Moshe – “Talit, who is all “tchelet”, needs cicit – fringes from “tchelet”? Normal halacha says that a kosher tallit is one in which there is one fringe of “tchelet”. If the tallit itself is all “tchelet”, what’s the point of the azure fringe? He used apologetic techniques – the so-called “kal vachomer” (from lighter to heavier), which we try to from one rule to determine another.
It is one of the legitimate and used ways of Jewish interpretation. However, it is not always possible to use it, and by trying to apply it at this moment, he followed the “de facto” laugh at Moshe and the whole Torah. Moshe answered him that even in such a tallit one must put an azure fringe, which caused the great one to wake up the ridicule of the whole group. They found it illogical and therefore ridiculous.
In this way, Korach tried to fight against the binding nature of the Torah, in which he did not believe. His attitude was much more dangerous for the entire nation than if he had directly said that he did not recognize Torah as such. Unfortunately, we still encounter the same attitude among some of the Jews today, when they try to learn from the Torah to prove the illogicality and incomprehensibility of some things – hence Her non-commitment. Better to defend the arguments of someone who says he believes in science and the Torah is, in his eyes, fiction (although science and Torah are by no means mutually exclusive).
Such a person can be said to believe in a scientific theory just as he does (while science can’t help itself basically dealing with the existence of G-d), so I also believe in religious theory – the message of the Jewish Bible. There is a statement against a statement, and thus the Torah is not effectively challenged. But the man who pretends to accept the authority of the Torah, and then in It, by its means, strives to question its rules and message is much more “dangerous” for Judaism. The Torah is not a “taboo” that is forbidden to study, but the “rules of the game” must be followed and based on pure intentions – one can ask questions and look for answers, but one cannot “know” the answers and
according to them, arrange imaginary questions so that someone can prove their “truth”!
Such an approach is inherently incorrect and false, and is capable of doing enormous damage, not only to such an individual, but to all of Jewry, damage that can no longer be repaired. The ideals in which they believed are taken away from these people, but they had nothing else to offer instead, if I may say so a better one. One cannot logically understand those who vehemently profess their Jewishness and are proud of it, and on the other hand, they belittle the binding nature of the Torah. After all, all their exceptionality and selectivity stems from the Torah alone, and if it is not binding, from then what do their feelings come from?!(I don’t mean to offend anyone, but it needs to be recognized and acknowledged.)
In this context, we can better understand the magnitude of Korach’s sin, and the reason why it happened to him such a terrible punishment that G-d created a new kind of death to punish him.
It is added in the Midrash and Talmud that there is no future world for Korach and his group (which is an extreme punishment that has befallen only a few individuals throughout human history). They are eternally in the “gehinom” where they cry out – “Moshe is true and his Torah is true”. This is real hell for a person when he has realized his mistake and cannot do it any more remedy. When did Korach’s rebellion occur? Right after the sin of the scouts, when it was decided that the people would not enter Israel and would wander in the desert forty years. All the time they had a clear goal to strive for, there was no room for the internal contradictions, or personal ambitions of a certain individual. Everyone’s attention was focused on more important things than solving personal problems. The moment this great goal was lost sight of, there came a period when “there is nothing to be done.” And when you have nothing to do, you have to do something. That is why right now the time has come for a rebellion that has also received wider support. A great challenge in human life is the constant search for new paths and goals. You can’t stay statically in one place, you have to develop somewhere, and the test of a person is to he was constantly looking for positive motives, the achievement of which gradually improves him, and not the other way around.
This too is one of the benefits for the one who lives according to the Torah. He still has things to do and new things to learn. Of course, this is not the reason why we have the Torah, but this aspect also helps people to live more fully and more interesting life.
How many things people do today just to fill their time with something. Today, life is longer, there is more and more free time, and also the things that people invent today are more and more “weird”. Torah learning has the ability not only to fill a person’s life, but also to fill it with beautiful and wise things that our nation has passed down from generation to generation since its inception.

Chassidic Parashat

For the Sake of Heaven
Pirkei Avos Chapt 5:20
“Any dispute which is for the sake of Heaven, will in the end endure.
Any dispute which is not for the sake of Heaven, will not endure.
Which is a dispute that is for the sake of Heaven? The disputes of the sages Hillel and Shammai.
Which is a dispute that is not for the sake of Heaven? The dispute of Korach and his entire congregation.” The Midrash Shmuel explains that a dispute is when there are two opinions
standing in opposition to one another. As each side presents his stance, it serves to draw out the truth. It generates clarifications on the question at hand until the
truth alone stands. If it were not for the doubt or question that came up, that particular bit of truth would not have come into the light of the world. All of the
elucidations presented are passages to the truth, and in this way, a dispute can be viewed as a positive thing. This is a dispute for the sake of Heaven. When truth is the result, we know that it was a dispute for the sake of Heaven. Since the two sides were partners in revealing a certain truth to the world, they endure and are preserved for posterity.
We see this in several places. A Sanhedrin which voted unanimously to impose the death penalty was not permitted to carry out the sentence. Only if there was a majority to convict and a minority to acquit could the death penalty be imposed. Addtionally, we see that in numerous instances, Rebbi Yehuda HaNassi, the redactor of the Mishna, recorded individual opposing opinions in the Mishnayos even though the Law (Halacha) was not in accordance with that opinion. This is the explanation of a dispute for the sake of Heaven. When the sides are only interested in the truth being revealed, a record of the dispute is preserved for all time as a monument to truth. A dispute which is not for the sake of heaven will not endure since the arguing sides intend only on engaging in altercation and provocation. It will not be
preserved since there is no real content to the dispute. There is no truth at stake. That is the nature of the dispute of Korach and his entire congregation. The disputes between Hillel and Shammai have endured until today. Scholars and schoolchildren alike repeat their words every day. ” . . . these are the words of Beis Hillel, Beis Shammai says . . .”. Nevertheless, if they both sought the truth, why then do we almost universally decide the Law in favor of Hillel and his academy? The Talmud (Eruvin 13b), relates that he was kindly and humble and taught his own view as well as the view of Shammai. It is a magnificent example of the search for truth. Even more impressive, once the Law was determined to be like Hillel and his academy, even Shammai and his academy unequivocally accepted it as binding on themselves. In Hebrew, for the sake of Heaven, is “L’Shaim Shamayim”. Shamayin (heaven) is
said to be a contraction of two words, “aish” (fire), and “mayim” (water). Normally fire and water cannot co-exist. Either the fire boils away the water, or the water extinguishes the fire. For the sake of Heaven, even two opposing forces cooperate and co-exist. This is a sign of “L’Shaim Shamayim”. Why does our Mishna state “Korach and his entire congregation”? Wasn’t his
dispute with Moshe Rabbenu? A closer look reveals that Moshe never entered into the dispute with Korach at all, it was a one sided argument. The Rebbe R’ Elimelech of Lizhensk says that when a group attacks its own leaders and teachers, it is a clear sign whether or not its
intentions are for the sake of Heaven. Rashi zt”l, in our Parsha (16:6), says that each one of the 250 men in Korach’s congregation wanted to be the High Priest!When the only unity is in controversy, there is no real unity, there is no “L’Shaim Shamayim”.
Humility and Arrogance The Sfas Emes brings down in the name of the Holy Jew of Parshischa, when
detractors come up in oppostion to the Tzaddik, they specifically attack him concerning a quality in which he has already achieved perfection. The Baal Shem Tov even suggests that the detractors of a Tzaddik are created from the husks which are shed as the Tzaddik strives for perfection in his character. Therefore, one who would come to accuse the Tzaddik, see in him only that which is similar to the husk from which he was created. He is limited to only a superficial understanding of the ways of the Tzaddik. Korach accused Moshe Rabbenu of arrogantly usurping power for himself and Aharon over the Jewish nation. We already know that Moshe Rabbenu was the most humble man to ever walk the face of the earth (Numbers 12:3). Moshe Rabbenu was the epitome of humility, there wasn’t a trace of arrogance in his actions in spite of the fact that he was the leader of the nation, spoke with G-d face to face and was revered or feared by all the inhabitants of the world. Everything he did was for the sake of the nation. Yet, to a truly arrogant person like Korach, Moshe’s every move was a proof of Moshe’s own arrogance. Korach’s perspective was childish and superficial. He was not able to perceive the leadership of Moshe Rabbenu for what it really was. It is written (Proverbs
12:4), ” . . .and jealousy causes the bones to rot.” This refers to Korach who lacked penimius, inner substance. This explains the two tests by which Korach was deposed. The essence of incense is fragrance, something which is
completely penimi, internal or spiritual. The almond branch brought forth buds, a symbol of the penimi, the internal surfacing and taking precedence. When it came to tests that checked inner substance, Korach failed. You Are Not Who You Think You Are Once, when Rabbi DovBer of Lubavitch, the son of Rabbi Schneur Zalman of Liadi, was a young man, he was visiting with his father-in-law in Yanovitch. There he met with one of his father’s chassidim. The chassid noticed that the young
rebbe’s son was all too aware of his achievements in scholarship and meditative prayer and felt that some cutting down to size was in order. Said the chassid to Rabbi DovBer, “Considering who you are and how you’ve lived, what’s the big deal? Your father – well, we all know who your father is. You were certainly conceived under the holiest of circumstances, and I’m sure that
your father secured a most lofty soul to bring down into the world. Then you were raised in a rebbe’s home and great care was taken to mold your character and safeguard you from any negative influences. All your life you’ve been exposed to scholarship and sanctity and to this very day you’re preoccupied only with the
study of Torah and the teachings of Chassidism. So you’ve amassed a certain amount of knowledge and you pray with fervor and devotion. Big deal!””Now, take
me for example. My father was a simple man, and we can well imagine what was on his mind when he scraped out some dreg of a soul out the bottom of the barrel. My upbringing? I was raised as a goat and basically left to my own devices. And do you know what I do with my life? Let me tell you how I earn my living. I loan money to the peasants during the planting season and then, during the winter months, I make my rounds of their villages and farms to collect the debts before they have a chance to squander their entire harvest on vodka. This means setting out several hours before sunrise, well before the permissible time for
prayer, equipped with a flask, for without a drink one cannot begin to talk business with a peasant. After drinking to his health, one must share a `l’chayim’ with the woman in the house as well, otherwise she can ruin the whole deal for you. Only then can you sit down to settle part of the account.” “After three or four
such stops I make my way home, immerse myself in the mikveh and prepare for prayer. But after such preliminaries, what sort of prayer would you expect…?” The words of this chassid, who was, in truth, renowned for his refined nature and soulful prayers, made a deep impression on Rabbi DovBer. The young man immediately travelled home to his father and poured out his heart. He bewailed his spiritual state, saying that his service of G-d is worthless, falling so short of
what is expected from him.
The next time the chassid from Yanovitch came to Rabbi Schneur Zalman,the Rebbe said to him: “I am most grateful to you – you have made a chassid out of
my Berel.”

Zohar Korach

Embracing the Divine Essence of Peace: Exploring the Profound Significance of G-d’s Name in Jewish Tradition

In the rich tapestry of Jewish theology and spirituality, the name of G-d serves as a powerful symbol of His divine essence and attributes. Among the various names by which G-d is known, the appellation of “Peace” stands out as a profound representation of tranquility, harmony, and spiritual wholeness. Delving deeper into the theological and metaphysical implications of G-d being called Peace unveils a deeper understanding of the foundational beliefs and practices within the Jewish faith.

Peace, in the context of G-d’s name, transcends mere absence of conflict; it embodies a state of well-being, prosperity, and spiritual fulfillment. As the ultimate source of peace, G-d symbolizes the epitome of serenity and balance in the universe. Recognizing G-d as the harbinger of peace instills a sense of trust and reliance on His guidance and protection, fostering unwavering faith in His benevolence and wisdom among believers.

Within Jewish tradition, the name of G-d as Peace finds resonance in prayers, blessings, and rituals, serving as a beacon of hope and solace in times of turmoil and uncertainty. By invoking G-d’s attribute of Peace, individuals express their longing for inner calm, reconciliation, and harmony in their lives and communities. This spiritual connection acts as a constant reminder of G-d’s eternal presence and the promise of peace amid life’s trials and tribulations.

The significance of G-d’s name as Peace is further underscored by the belief in the afterlife and the existence of spiritual realms such as Sheol and Abaddon. Sheol, often depicted as the realm of the dead or the underworld, represents a place of shadows and silence where souls await judgment and redemption. From Sheol, there is a possibility of restoration and renewal, reflecting G-d’s mercy and compassion towards those who seek repentance and forgiveness.

In contrast, Abaddon embodies a darker, more foreboding realm associated with destruction and oblivion. Unlike Sheol, which offers the prospect of return, Abaddon signifies a state of irreparable desolation, symbolizing the consequences of unrepentant sin and spiritual separation from G-d. The juxtaposition of Sheol and Abaddon serves as a moral and spiritual lesson, emphasizing the importance of righteousness, repentance, and adherence to divine judgment in the journey of the soul.

Moreover, the role of the Levites in typifying judgment within Jewish tradition underscores the connection between G-d’s name as Peace and the principles of justice and righteousness. As the designated tribe tasked with the service of the Temple and the guardianship of sacred laws, the Levites embody values of fairness, integrity, and accountability in matters of religious observance and communal governance. By epitomizing judgment tempered with compassion and mercy, the Levites exemplify G-d’s attribute of Peace as the ultimate arbiter of righteousness and truth.

In conclusion, the name of G-d as Peace holds deep significance in Jewish theology and spirituality, embodying the essence of harmony, wholeness, and divine benevolence. By invoking G-d’s peace in prayers and rituals, adherents seek comfort, guidance, and protection in the face of life’s trials. The theological implications of G-d’s name as Peace extend to beliefs in the afterlife, the realms of Sheol and Abaddon, and the Levites’ role in upholding divine judgment. Through a profound understanding of G-d as the source of peace, individuals in the Jewish faith find strength, solace, and spiritual renewal in their quest for righteousness and reconciliation with the Divine.