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INTERNET PARSHA SHEET
ON KORACH - 5759
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Aish HaTorah: APPEL'S PARSHA PAGE
PARSHAT KORACH Numbers 16 18
by Rabbi Yehuda Appel Aish HaTorah Cleveland
Rabbi Isser Zalman Meltzer was a great sage in Jerusalem 100 years ago. Once, during one of Rabbi Meltzer's Talmudic lectures, a young man who did not usually contribute to the discussions, spoke up arguing that Rabbi Meltzer's interpretation contradicted the great Talmudic commentator, the Sfas Emes. Rabbi Meltzer, a noted Talmud scholar himself, apologized for his mistake, but asked permission to continue. After the class, one of Rabbi Meltzer's top students approached him and said: "Rabbi, I don't understand. First of all, your interpretation was not at odds with the Sfas Emes. And secondly, even if it was, there was nothing wrong in offering a differing interpretation." Rabbi Meltzer explained: "I noticed that there was an older man in attendance who does not usually come to my lectures. Also, the student who asked me the question usually does not participate in the discussions. I thought these two unusual circumstances may be related. Perhaps the older man was looking at the student as a prospective soninlaw. If that were the case, I did not want to put the young man in a negative light." One week later, Rabbi Meltzer's supposition was proved correct: The student who had posed the challenge in class became engaged to the older man's daughter.
True humility entails a willingness to put oneself in a bad light if it will help others. A prime example can be found in this week's Torah portion, Korach. Korach, a cousin of Moses and Aaron, launches a rebellion against them. He claims that they have unfairly seized leadership roles and have ignored the prophetic powers of the rest of the nation. Korach says that Moses and Aaron are no holier than anyone else and he ridicules their teachings. Datan, Aviram, and 250 others join Korach's cause. Were the rebels' claims justified? No they were patently absurd! Who would accuse Moses of snatching power, when in fact Moses had to be persuaded by Gd to take a leadership role in the first place!? Moreover, the Torah describes Moses as "the most humble of all men." Wielding power was the last thing on his mind! Moses tells the rebels, though, that if they have any doubts about his designation of Aaron as High Priest, he is willing to conduct the following test: Each person who lays claim to Aaron's position should bring an incense offering to Gd, and whoever the Almighty chooses will become the High Priest. Moses is willing to put his position on the line in order to mollify the rebels. Then, in a stunning example of humility, Moses asks to meet with Datan and Aviram. Though they have been provocateurs, and Moses risks humiliation by meeting with them, he still tries to make peace. Characteristically, Datan and Aviram rebuff Moses' offer and insult him. With this last ditch effort being met with failure, the die is cast and the unfortunate episode ends with the ground opening up and swallowing the rebels. We can derive a dramatic lesson from this story. Though he was totally in the right, and though he exposed himself to insult and humiliation, Moses did all he could to stop a tragedy. In acting this way, Moses provided subsequent generations with an exemplary model of what constitutes true humility, and showed how far one must go to put ego aside for the sake of peace.
May the merit of learning this Devar Torah aid in the complete and speedy recovery of Harav Shmuel Yaakov ben Ayala Hinda. Join the online learning revolution sign up for free email lists now! The author, Rabbi Yehuda Appel, is an American who studied and taught Torah for many years in Jerusalem. In 1990, he and his family moved to Cleveland where he now serves as Executive Director of Aish HaTorah. (C) 1998 Aish HaTorah International All rights reserved. Email: Home Page:
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"RavFrand" List Rabbi Frand on Parshas Korach
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 198, Ethiopian Jewry Question. Good Shabbos!
The Negative Actions of The Fathers Also Foreshadow I would like to share an excerpt from the writings of the Chofetz Chaim. Part of the Chofetz Chaim's writings include a work called "Gate of Remembrance" (Sha'ar haZechira), in which he writes about the types of sins that a person should be very careful to avoid. The Chofetz Chaim devotes two or three chapter to what he calls "a very severe sin" the sin of divisiveness (machlokes). The Chofetz Chaim writes that divisiveness is one of the most destructive sins that a person can transgress, both literally and figuratively. The Chofetz Chaim quotes the Medrash from Korach, which states that normally the Heavenly Court only punishes sinners from age 20 and up, while the "Courts below" punish sinners from bar/bas mitzvah. But in the case of the machlokes of Korach even young infants were punished and swallowed up by the earth. Machlokes, which was Korach's sin, not only destroys a person and his family it even destroys his very small children. On numerous occasions, we have discussed the positive aspects of the concept that "the actions of the fathers foreshadow the actions of the children". For example, Avraham is the paradigm of Chessed. We have many positive paradigms among the Biblical personalities. However, there are also negative paradigms. This week, we will examine a negative aspect the concept "ma'aseh avos siman l'banim". The paradigms of divisiveness are Dassan and Aviram [two of the leading antagonists in Korach's group]. The heritage of machlokes and what it can do to a person stems from these two individuals. The Chofetz Chaim writes and this is so true that in addition to all the other sins associated with machlokes (slander, jealousy, hatred, embarrassing people publicly, etc.), machlokes always degenerates into "I am going to win this thing". And this evil inclination called "I've got to win" inevitably leads to the most destructive of outcomes. The Chofetz Chaim comments upon an amazing thing: if someone would try to cause the slightest harm to a person's child, the parent would stop at nothing to prevent the child from being harmed. So if a person becomes involved in a machlokes, and he is aware that we have a tradition that divisiveness will harm his or her children wouldn't any person with any common sense try to make peace, and stop the argument? But the evil inclination of machlokes causes people to feel that nothing else matters, other than "I've got to make my point."
Rabbi Berel Wein once related a mindboggling incident which involved the Chofetz Chaim himself: Two people became involved in an argument, and it grew and grew and grew. It became ugly and messy and consumed their lives and affairs. And then, mysteriously, the children of the two antagonists started dying. It happened just like it is "supposed" to happen just like it happened with Dassan and Aviram. The Chofetz Chaim himself went to one of the parties involved and asked, "Don't you think it is time to stop? This is harming your children already!" Rabbi Wein said in the name of the Chofetz Chaim that the person answered as follows: "I will bury all of them, but I am going to win." That is the power of machlokes! A person becomes so obsessed that nothing else matters other than winning. "Winning IS everything."
This is the lesson of Parshas Korach. When we read that Dassan and Aviram were swallowed up WITH THEIR CHILDREN this is the 'actions of the fathers that foreshadow the actions of the sons'. All of us can claim that we are the descendants of Avraham, Yitzchak, and Yaakov. The question is, do we also want to be considered the descendants of Dassan and Aviram? Is that part of our ancestry? If it is, that type of heritage exacts, Heaven Forbid, a terrible cost it takes him down and it takes his children down as well.
Transcribed by David Twersky; Seattle, Washington Technical Assistance by Dovid Hoffman; Yerushalayim Tapes or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 211170511. Call (410) 3580416 for further information. RavFrand, Copyright (c) 1999 by Rabbi Y. Frand and Project Genesis, Inc. Project Genesis: Torah on the Information Superhighway 17 Warren Road, Suite 2B Baltimore, MD 21208 (410) 6021350 FAX: 6021351
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Rabbi Kamenetzky will be delivering a class on Tuesday afternoon, June 22nd in New York City. See below for details!
Drasha Parshas Korach Grinding the Point Rabbi Mordechai Kamenetzky Volume 5 Issue 41 6/18/99
The sojourn in the desert was no walk in the park. True, it was a period of time in which miracles were the norm and the level of spirituality soared, but life next to Gd required a perfect commitment. The actions of the Jewish nation were scrutinized, the eyes of Hashem peering as a strict teacher, correcting and adjusting every wrong move with immediate censure and swift action. We suffered for our mistakes. The Jews wandered for 40 years because of the erroneous reports of the spies. And the many rebellions and uprisings concerning the manna and other matters, including the everresounding desire to return to Egypt, were met with swift, decisive retribution. This week, however, the rebels are rebuked in three totally different ways, each a miracle onto itself. Korach organized a rebellion against Moshe and Ahron. Claiming nepotistic inconsistency, Korach said that Ahron did not deserve the position of Kohen Gadol. After all, he claimed "the entire congregation is holy, (they were all at Sinai). "Why, then," he argued with Moshe, "do you raise yourselves higher than the rest of the congregation of the Lord?" (Numbers 16:3) But this time the punishment is not the ordinary plague. First, In a display of absolute power and sovereignty, Hashem opens the earth and swallows Korach and the immediate family of rabblerousers whole and alive! Then his 250 coconspirators are consumed by fire as they attempt to offer a ktores (incense) sacrifice. And afterwards, to quell more grumbling, another miracle occurs. Each tribal leader is commanded to place a stick in the ground and miraculously only Ahron's stick begins to bud before their eyes. It grew leaves, flowers, and almonds a heavenly sign that only Ahron merits the exalted position of Kohen Gadol. It always bothered me. The opening of the earth is no little feat. Earthquakes of that magnitude did not occur at a moment's notice! Wasn't that event powerful enough to make the point? Why was there a need to quell the whining and punish the perpetrators with such powerful punishments and magnificent miracles? Shouldn't a heavenly warning have been enough?
Rabbi Meshulm Igra of Pressburg was one of Europe's leading scholars in the latter part of the 18th century. As a young man, he was engaged to the daughter of a prominent community leader in the city of Butzatz. A few months before the wedding the young chosson ate a meal at the home of his future fatherinlaw. Dessert was served together with a hot treat a delecicy that the impoverished Reb Meshulam had never heard of coffee. The servant brought out a cup of brewed coffee together with sugar and milk. The prospective fatherinlaw directed his son in law to partake. The young scholar looked quizzically at each of the entities and began to ponder. There were two liquids and sugar. The Talmud teaches that eating preceeds drinking. He took a sppon of sugar and ate it. Then he was unsure what to drink first the milk or the black brew. Noting that darkness in the Torah comes before day, he drank the black coffee. Noticing the grinds at the bottom of the cup, he took his spoon and began to eat them. Not wanting to embarrass his soontobe fatherinlaw who had served such a difficulttoeat dessert, he slowly chewed and swallowed the grinds. His prospective bride stood in shock. "Father," she cried "I cannot marry a man who does not know how do drink a cup of coffee. He is a total klutz!" The engagement was broken. Years later this same community leader visited the home of Rav Yeshaya Pick the prominent Rav of Breslow. Upon entering the study he noticed the rav engrossed in a letter. He looked totally concerned and distraught. When the man asked what problem was, Rabbi Pick told him that he just received a letter that is filled with the deepest insights. "I have to be totally immersed in Torah thought to begin to comprehend the level of this man's brilliance. In fact," he continued, "I do not think a man of this caliber has emerged in the last fifty years! And," he added, "besides the brilliance, one can note his amazing humility and fine character throughout every word he writes." Then he looked up at the man. "You come from Butzatz. Have you ever hear of a man called Meshulam Igra?" The man didn't emit a verbal response. He fainted. When he came to, he recounted the entire story of the engagement and its dissolution, how Rabbi Igra was meant to be his soninlaw but the match was broken over coffee grounds. Rabbi Pick looked up at him and shook his head sadly. "Is that so?" he exclaimed. "You gave up the opportunity for this great man because he did not know how to drink a cup of coffee?" Then he looked at the man and simply declared, "Faint again!"