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 Barak’s grandfather, Yosef ben Yisrael David z”l who was niftar 2 months ago. 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.
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This author has cited a Torah Vort over several years 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?
The 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.
Shem Mishmuel writes about 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)
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 descendents 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 decendents, 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 Pharoah and Mitzrayim through to being involved with sources of friction which occured 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.
This author returns to the above quote by Rabbi Ressler in his citing of Rashi from 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.
This is a lesson not to be lost on today’s generations, as individuals and as an Am.
Don’t we learn that with our choices, we come to proverbial “forks in the road”, even amongst those who are, or claim to be Observant Jews, and as we traverse the direction of our choosing, Hashem sets tests accordingly? On the one hand, we need to distance ourselves from bad or negative influences, while yet at the same time reaching out to others with positivity to draw them closer to our Creator, rather than negatively forcing or coercing and basically pushing them further away. On the other hand, the various sectors of Observant Jewry must realize that all such sectors have what to contribute via diversity within Halachic parameters. This author has repeatedly noted cases in point, i.e. examples of the twelve identical inaugural offerings of the Mishkan, all of which had their individual, unique dressings, as well as the unique degalim (flags) of each Shevet.
However, there seems a big caveat to the above paragraph. Not everyone has been blessed to come from a stable homelife and upbringing. What about the offspring of violent homes, of criminal, or deceitful, disreputable or drug-addicted parents? Yes, Avraham Avinu was strong enough to withstand the peer group pressure regarding avodah zora until Hashem Sent he and Sarah Imeinu on their mission to Eretz Yisrael. And Eliezer found and took Rivka Imeinu, bringing her to Yitzchak before Lavan could drag her down into the dross of crime, deceit and dishonesty.
What about that offspring of crime, deceit, drug addiction, scandal whose parent(s) run from place to place in avoiding apprehension, who is raised in an atmosphere of crime and the chase where honesty and law abidance is not inculcated?? Are such individuals written off as inherently bad, criminal? And what about the individual who tries hard to reform, to rise above a prior life of crime and cunning brought upon him at a young age by circumstances seemingly beyond his control, but who is dragged back down into the pit by force, threat of life-endangering violence and coercion, blackmail by those with whom he dealt in his earlier criminal life? It seems to this author that, for some, these questions are not the stuff of fiction, of multi-seasonal serial dramas like “White Collar” but of real life and do, in fact warrant consideration as we learn and intellectualize the lessons of Korach’s rebellion.
May we, the B’nai 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 brethren Jonathan Pollard and Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem. 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 V’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.