Close To Torah

After Korach rebelled against Hashem and Moshe, there was a decree from Heaven that Korach, his followers and anyone else in the nation that lent support should be killed. The verse (Bamidbar 16:22) tells us that Moshe and Aharon fell on their faces to annul the decree and prayed before Hashem to please have mercy on the nation. Rabbeinu Bechaya takes the opportunity to discuss prostration and other aspects of prayer.

Three Messages

Rabbeinu Bechaya states that bowing to Hashem expressed three distinct ideas. 1) Awe of the Divine Presence, 2) Pain and subservience, 3) Self-negation of feelings and body given over to God’s service. In this merit they were answered. It is interesting to think about this when we pray in front of Hashem and experience our deep spiritual side. Here is a further discussion on the matter.

How to Pray

The Gemara Berachos (10a) tells us that when one prays Shemoneh Esrei he should place his feet next to one another as the angels stand. Talmeidey Rabbeinu Yonah (there) discuss the various customs of either placing one’s feet parallel to one another or touching in the back and splitting them outward. The Yerushalmi (Berachos 4a) has a fascinating discussion about how to stand. “Rabbi Levi and Rabbi Seemon, one says that you stand like Kohanim, one foot in front of the other, and the other says like angels, with one’s feet next to one another.” When praying Shemoneh Esray our custom is to place our feet together like the angels (See Tur OC 95:1 with Beis Yosef and Taz). What is the deeper meaning here?

Kohanim and Angels

Perisha (OC 95:2) explains that we learn the rules of prayer from Kohanim because prayer takes the place of sacrificial offerings and thus we follow that paradigm as much as we can, just as we find that the three daily prayers follow the sacrificial schedule. Rashba (Agados) notes that we learn how to stand from the angels because they are totally connected to Hashem and they exist only to serve and sing His praise. This is our goal as well and we reinforce that during prayer.

Father and King

I think that both of these intentions are powerful to bear in mind when standing before Hashem. I suggest that they hint to two important perspectives that we have as Jews. Hashem is Avienu and Malkeinu, our Father and our King. We stand before him as Kohanim, “Beni bechori yisrael,” His chosen special nation and we daven to our Father in Heaven for mercy. Thus, the advent of Kohanim represents the Father and son relationship that we have with Hashem. Additionally, we stand before Him as an angel who is a dedicated servant of Hashem the King. Thus, we focus on the fact that Hashem is our Master and King.

Two Kavanos, Intentions

Another famous aspect about prayer is the fact that there are two distinct obligations. Firstly, one must understand the translation of the words he is saying and secondly, he should see himself standing before Hashem as a servant before his master (See Shulchan Aruch 98:1 and Chiddushei Reb Chaim, Tefillah 4:1) I believe that these two components are represented by angels and Kohanim. The angels represent the kavanah, concentration, of standing before Hashem as a servant before the King. This concentration is mandatory throughout the entire prayer (which can be the reason that our custom follows the opinion of standing as angels). The other intention is that of translating the words and understanding what one is saying like a Kohen who does the service of his father and strives to understand the words. When we pray we try to incorporate both these aspects.

Full Devotion

Rabbeinu Bechaya concludes his discussion by contrasting the fact that Jews put their feet together whereas other religions pray by holding their hands together. He states that when one puts their hands together it is a small gesture of subservience to the Higher Power; but when one places his feet together it is a full and utter expression of devotion and commitment to not budge without a focus on God’s complete Will and Guidance. That is what we stand for.

After the rebellion of Karach was crushed by Hashem in an open miracle, the Jewish morale was very low. The Jews accused Moshe by saying (Bamidbar 17:6), “you are killing the nation of Hashem!” How could they dare make such a statement to Moshe?! Moshe warned them and predicted the miracle that would occur to prove Korach’s wrongdoing and to remove all doubt about Aharon’s status as Kohen Gadol, what complaint did they have?

Power of Dispute

Rabbi Moshe Feinstein zt”l (1895 – 1986) explains that with all that the Jews saw they certainly did believe in Hashem and trusted Moshe and Aharon as well. However, they had one last question. They complained that Moshe and Aharon should have prayed in order to save all of those who perished. They felt that obviously no prayers were said and thus the Jews held Moshe and Aharon accountable for the losses. Moshe replied that he certainly did pray for them to be saved, however, it was an impossibility. When there is machlokes, dispute, this unleashes the greatest forces of destruction. The power and tragedy of disunity is a force that wreaks havoc upon the nation.

Moshe knew that the only way to stop the damage would be to get Korach and his group to apologize. When he tried to make himself available to them for this purpose they used it as a time to try to strengthen their argument and complaints. Rabbi Feinstein points out that the same destructive force present by Korach was present once again when sinas chinum, unjustified hate, destroyed the Second Beis Hamikdash.

Avoid Machlokes

The lesson of the parsha is that we must extend our greatest effort to stay away from arguments. There is an entire mitzvah in the Torah that states, “don’t be like Korach and his group (Bamidbar 17:5).” Instead, we must pursue peace and tranquility, be willing to bend and give in to others even when our ego is on the line. When we show Hashem that we can be flexible and able to overlook the faults of others, Hashem will shower us with only good things and success.

Korach separated himself from the nation in order to claim a right to the priesthood (Rashi 16:1) The M’eam L’oez explains that when someone speaks gossip about another, the venomous slander can be accepted by the listener even if what is being said isn’t true.

One of the things that Korach claimed against Moshe was that he was guilty of stealing his wife. Even at first glance this sounds ludicrous. In order to continue, we will need to have some background knowledge: Moshe was a reincarnation of Hevel and Korach was a reincarnation Kayin. In the incident regarding the two brothers Kayin became jealous of his brothers offering being accepted while his wasn’t. This caused him to kill his sibling in cold blood.

We will not elaborate in depth being that it is beyond the scope of our subject. In order to procreate the world, each of them was born with a twin sister. These two girls went up to heaven. They then came back to earth many years later when Yisro and Pharaoh were walking in the fields of Egypt. After finding them they decided to take them in as their adopted children. Pharaoh named his daughter Basyah, while Yisro named his daughter Tzipporah. Tzipporah was the original wife of Hevel, and later became the wife of Moshe.

Korach claimed that since he as Kayin killed Hevel, he should have to marry his brothers wife through yibum. Therefore he claimed that Tzipporah was really his rightful wife through the Torah. It is quite obvious that if someone murders his brother the wife would not be interested in marriage; and chalitzah would be performed. In addition, the laws of marriage from one life do not apply to reincarnations! This is the extent to where gossip can lead people to.

However, Hashem gives everyone an opportunity to rectify their errors. Kayin was not an exception. The Rambam says in the laws of repentance that in order for a person to fully repent he must be in the same situation he was in when he sinned and overcome it. The reasoning for Kayin’s jealousy stemmed from offerings to Hashem. Korach was envious of Moshe and Aharon that they received priesthood and the right to bring the sacrificial offerings. We see from here that the incidents were related. They also happened to be standing on the same ground as they did in the beginning of time. The Mishnah in Avos lists ten things that were created twighlight erev shabbos. Among them was the mouth of the earth. When Hashem punished Kayin for his sin he said “cursed are you from the earth that opened its mouth to receive the blood of your brother” (Beraishis 4:11).
In our Parsha when Korach is swallowed up, the same terminology is used: “The earth opened its mouth and swallowed them, their houses, and all of their property”(Bamidbar 16:32). Korach failed in his chance to rectify his wrongdoing, and he became punished measure for measure. When Hashem asked Kayin about the sin he committed it says: “What have you done? The blood of your brother is screaming to me from the earth” (Beraishis 4:10). The midrash tells us that until this day you can hear Korach screaming beneath the mouth of the earth “Moshe is truthful, and his Torah is true”. Hashem aligned things to be set up exactly as they were in the beginning granting Kayin an opportunity to repent. When he failed his chance, he was punished with the same treatment he caused his brother. (Based on a shiur from R’ Z. Wallerstein)

The lessons to be learned from here are endless. The damage gossip can lead to is hard to fathom. Slander can damage a person in unimaginable ways. In addition we clearly see the most important lesson of all. Hashem gives us opportunities everyday. We are given the chance to rectify our wrongs, and set things straight. Every encounter should be seen as an opportunity. With the proper outlook we can really achieve true completeness.

Beyond the surface

A deeper look at Shabbos Zemiros:

Shalom Aleichem:  The Anaf Yosef quotes a question asked by the Yavetz: “Why do we say tzeschem leshalom your leaving should be in peace; shouldn’t they stay for the meal and add to their blessing”? He answers the question by saying we are afraid that maybe throughout the length of the meal something might occur that will cause them to leave in anger. Therefore we smartly send them before human error has the opportunity to enrage the heavenly guests.

Another two answers are given:  1) we are taking leave of the weekday angels, and welcoming the angels of shabbos. 2) The atmosphere at the shabbos table is so holy there is no room for angels. Rather Hashem himself manifests his presence among us. It is a special time for our father to spend time with his children. To be continued…….

Food for thought:

“Once the seeds of gossip are planted, there is no telling what will sprout up.”

The opening verse (16:1) states that “Korach the son of Yitzhar, the son of Kehus, the son of Levi took.” What did he take? Rashi gives numerous explanations. Additionally, Yaakov Aveinu’s name is omitted from this genealogical listing because he davened that he be absent. What is this all about, whether or not Yaakov is mentioned, he is still Korach’s great-grandfather?

The answer expresses a most profound idea. Each family has talents and specialties. Parents grant certain natural temperaments and skills based on their creating and investing a part of themselves in their children. It is the power of a family’s vigor and capabilities. Korach utilized his great ancestral power and charisma and used it for the negative to gather followers for his rebellion against Hashem.

What did Korach take? He took his family powers with him. The verse reads, “Korach took, (his power of) Yitzhar, Kehus and Levi. This is why Yaakov wished to be omitted, he did not want Korach to take his sacred investment and use it against Moshe and Hashem.

On the flip side, one has the ability to connect with his family strengths. So much stress is given to the fact that we are descendants of Avraham, Yitzchok and Yaakov and Sarah, Rivka, Rachel and Leah. Their genes are embedded into our psyche and empowers us to become sincere servants of Hashem. We can ask ourselves when will our actions be in line with the goal of our illustrious grandparents who dedicated themselves whole-heartedly to the honor and closeness with Hashem.

PORTRAYING GOOD INTENTIONS

The Mishnah in Pirkei Avos lists the dispute of Korach and Moshe Rabbeinu as the classic example of a machlokes that is not l’sheim Shomayim. At first glance, nothing could seem farther from the truth. Korach came with eloquent claims that every member of the Jewish people is holy, and outwardly appeared extremely l’sheim Shomayim.

Herein lies the deeper meaning of the Mishnah. Although Korach was motivated by a desire for honor, he portrayed sincere and pure intentions. Because Korach looked like he was acting l’shem Shomayim, his argument was more convincing than those of most resha’im, and this made him far more dangerous than others.

Korach argued that the entire congregation is holy and Hashem is betocham, amongst them. “Betocham” implied that every Jew’s heart was imbued with the Divine spirit and this elevated every Jew to the highest level. In light of the great kedushah that every Jew had, they did not need Moshe Rabbeinu to be the leader of Klal Yisroel.

In more recent history, we find that the renowned Zionist Theodore Herzl used similar tactics. Herzl was a masterful speaker, and although his true agenda was to abolish any trace of Torah from the Jewish people, in his speeches he would stress the need to return to Eretz Yisroel. By latching on to such a holy concept as returning to Israel, Herzl made himself appear as if he were truly interested solely in the welfare and the strengthening of the Jewish community.

Many prominent rabbonim were taken in by Herzl’s persuasive speeches and felt that, under his leadership, salvation was possible. Rav Chaim Brisker, however, stood up against him and revealed that his great sincerity was actually the greatest danger that the Jewish people of that time faced. People would flock after his idealism only to find themselves pulled away from Torah.

After the formation of the state of Israel, Herzl’s true ideologies were revealed. It was clear that the primary motivating factor behind setting up the state was to eliminate Torah Judaism from Klal Yisroel. The Brisker Rov commented, “It took people seventy years to understand what my father meant.”

THE DANGER OF KEEPING QUIET

Although Korach died still holding on to his erroneous ideologies, his children repented right before their death sentence was Divinely administered. They were not held responsible for their father’s actions, and their teshuvah was accepted. Chazal tell us that until this day, they have a special corner in Gehennom where they sing, “Moshe Emes VeToraso Emes.”

Seemingly, the teshuvah that Korach’s children did right before they died should have been sufficient for them to merit Gan Eden. If they sincerely repented, why did they have to go to Gehennom? What is the deeper meaning of their singing shirah in the midst of Gehennom?

In truth, Korach’s children recognized the false nature of their father’s arguments much earlier. They should have protested their father’s actions before he was swallowed up into the earth. Because they remained quiet and did not take action against their father’s insidious deeds, they could not be included in the reward of the rest of the Jewish people in Gan Eden.

Right before they were swallowed into the earth, Korach’s children were able to act on their recognition of their father’s ways. Since they did teshuvah right before they died, they were not included in the harsh punishment of Korach and the rest of their followers. Instead, they received a middle ground, existing in Gehennom but singing the praises of the Torah.

JUST LIKE AMALEIK

How far-reaching was Korach’s evil nature? The Ba’al HaTurim reveals that Korach’s ideology was similar to that of Amaleik. The initial comparison seems difficult to comprehend, as the Torah considers Amaleik evil incarnate.

Amaleik’s evil was not limited to their transgressions, but was inherent in their very nature. They all saw the miracles that Hashem performed, and yet they still planned a rebellion against the Almighty. Their readiness to battle G-d after seeing His strength displayed their extreme chutzpah, sheer brazenness, in the face of witnessing truth.

Korach took part and witnessed all of the miracles that Hashem did for the Jewish people when leaving Mitzrayim. This did not deter him from going ahead with his rebellion against Moshe Rabbeinu, who was personally appointed by the Almighty to lead the Jewish people. Korach’s actions also showed great chutzpah, and therefore his actions can legitimately be compared to those of Amaleik.

INNER BEAUTY

After the incident of Korach, we find that, once again, the leadership of the Jewish people was challenged when part of Klal Yisroel complained and instigated the argument of whether Aharon was really worthy to direct the Jewish people. Aharon was a complete tzaddik who went quietly in the ways of Hashem and did not have the flamboyance of Korach.

Hashem commanded to take the staffs of each of the roshei shevatim, including that of Aharon to represent Levi, and to write each leader’s name on his staff. Then, the staff of the individual who was fitting to lead the Jewish people would sprout flowers. What was it about this act that proved Aharon was, in fact, worthy to guide Klal Yisroel?

While Aharon might not have shared Korach’s charisma – a quality that many people deem essential to good leadership – he was a complete tzaddik, which is, objectively, far more important. The proof of his righteousness was in his actions, which were the external manifestation of his exalted level. Hashem showed and attested to Aharon’s inner beauty when He caused his staff to sprout elegant flowers.

Hashem demonstrated that even though Aharon was quiet in his ways, this did not inhibit what he was able to accomplish. The fruit and flowers that sprouted from his staff showed just the opposite – the quiet tzaddik who does not expend himself on boisterous statements and behavior can save his energy for mitzvos.

The Vilna Gaon writes that in the final generations before Moshiach, the leaders of the Jewish people will be from the eirev rav. In today’s world, where sheker is rampant, we must be ever so careful of Jewish leaders who act flamboyantly, but whose actions are motivated by wrong intentions. Hashem should protect us from such charlatans, and help us to recognize who the true gedolim of the Jewish people are.

…והנה פרח מטה אהרן לבית לוי ויצא פרח ויצץ ציץ ויגמל שקדים. (יז:כג).

“…Aharon’s stick, representing the tribe of Levi, opened with leaves, buds and almonds growing on it” (17:23).

Hashem commanded Moshe to take a stick from each tribe and place it before the Aron in order to show that only Aharon’s stick would blossom, because he was the chosen Kohen. The verse describes that Aharon’s stick grew leaves, buds and almonds and it indicates that the leaves and buds did not fall off but rather remained while the almond fruit grew out of them. Indeed, the Talmud (Yuma 52b) states that this was precisely the case. This is very strange (as Tosfos Yeshanim asks there), since usually the leaves and buds fall off and only the almonds remain?

Rabbi Moshe Feinstein explains a fundamental idea here. The leaves and buds represent effort, the toil necessary in order to make the fruit grow. Hashem specifically made the leaves and bud remain, in order to show that when it comes to spiritual pursuits, the toil is rewarded just like the final result. When a tailor makes a suit, he only gets his wages if the suit ultimately fits the customer. Even if it does fit, the tailor would have rather gotten the money without the extended effort required. However, in Torah and Mitzvos, the toil invested is rewarded as well and is a part of the learning and growth. Thus we say at a Siyum, “we toil and receive reward (for the toil itself, irrespective of the results)”.

My question on this has always been, sure, it’s a beautiful idea, but why is it specifically taught here? I would like to suggest that it is vital and most relevant here. Aharon was being accused of wrongly holding the post of Kohan Gadol. This showed that the people thought that they could judge him based on their personal perspectives. Hashem expressed to them, that He looks at effort and only He knows how much effort one is investing. It is precisely because of the fact that Hashem counts effort and toil, that only Hashem can judge who is truly worthy of a great position.

Indeed, it is even deeper than this. Aharon himself lived a life that expressed this principle. Avos D’Rebbe Nosson states that Aharon used to help the sinners repent. Despite their negative actions, he would speak to them respectfully. They would feel the love and concern emanating from Aharon and would in turn think to themselves, “Wow, Aharon thinks that I’m a good person, I had better repent!” I believe that Aharon was showing them: You are a good person, on the inside you are putting in effort to improve and you truly want to be a Tzaddik and I acknowledge that effort! This is the way that Aharon brought couples together as well, he acknowledged their internal yearning to improve.

The lesson of the leaves and buds is: Hashem counts our efforts and inner desire to do what is right!

Korach waged an all-out war with Moshe. Hashem had told Moshe to appoint Elitzafon as the Nasi of Kahas, however, Korach felt that he deserved that position. How could Korach argue on what Hashem said?

The Be’er Moshe explains that Korach’s complaint against Moshe was not that Moshe had made up anything, but that rather Moshe had influenced Hashem’s decision by requesting his relative to get the high position. Korach stated that just like Hashem allows the Rabbis to determine and thereby control the new moon, so too, Moshe had a say in Hashem’s decision of appointing. He thus waged war accusing Moshe that he was changing Hashem’s decisions in his own favor.

Moshe’s response was that he in no way had a say in this matter, and to prove this he devised a test which ultimately led to Korach’s death. Moshe stated, tomorrow you will know (16:28), “כי לא מלבי, I did not influence this”.

Indeed, Korach’s last confession as he went down into the ground was “Moshe Emes, VToraso Emes, Moshe and his teachings are exactly what Hashem desires and not Moshe’s own ideas…” (Bava Basra 74a)

It is noteworthy that the Rashbam (there) comments that Korach’s voice can still be heard from the ground every Rosh Chodesh! This signifies that Korach accused Moshe of using the same power which Hashem granted to the Rabbis to determine the new month. It is also interesting that this week Korach falls out on Rosh Chodesh…

ויקח קרח… (טז:א).

 “And Korach took…”(16:1).                                                                    

We all know the tragic story of Korach. He perished along with his entire family and followers. What lesson can we learn from all of this? What caused Korach’s downfall?

The Midrash (Bamidbar Rabbah 58:3) tells us that Korach was a wise man and from the carriers of the Aron. Why is this piece of information of relevance to us?

The Daas Sofer brings out the lesson here. The Aron contained no whole numbers in all of its measurements. Only broken numbers were found, it was 2½ by 1½ by 1½ Amos. Additionally, we are taught that the Aron miraculously took up no physical space! The Luchos, Tablets, representing the Torah, were placed inside the Aron. This is to hint to the Gemara in Eruvin (55a) that says that Torah is not found in those that are haughty. Only the Aron which was “broken” and took up no area was able to carry the Torah. Chazal also teach us that Hashem graciously accepts the prayers of a person who is submissive and humbled before Him. The Aron was in the Kodesh HaKadashim, the place through which our prayers ascend up to Heaven. The Aron thus spoke the message of humbleness. Only when someone breaks their ego, can they be a true carrier of Torah.

Moshe was the epitome of humility. Rabbi Chaim Volozhin says that the fact that Moshe was the man who possessed the greatest Torah knowledge ever and was also the most humble person to live is not coincidental. Rather, it was conditional to his greatness. Proportionately to how humble one is, that is how much Torah he can acquire. It was only because Moshe worked so hard on mastering humility that he was able to maximize his Torah potential as well. Reb Chaim concludes by stating that indeed if one would theoretically achieve the humility equaled to Moshe, then he too could acquire the vast Torah knowledge of Moshe as well!

Korach’s ego was not interested in any of this. He let his haughtiness push him to challenge the faithful Moshe Rabbeinu. Chazal are teaching us that although Korach held the Aron and had its message of submissiveness right in front of his face, nevertheless, he allowed his ego to cause his own destruction and ignored its very lesson.

Indeed, self-confidence is an important ingredient for success in life, however, haughtiness is destructive. One important and clarifying distinction between them is to understand how they are in truth opposites. Self-confidence focuses on the happy feelings one gains from their past accomplishments and capabilities. It then motivates, propels and inspires one to go further and accomplish more! Haughtiness is self worship in leu of past accomplishments, leading one to a demand respect. It breeds the feeling of complacency. We must know who we are, be proud of what we have done, and work hard to use our talents for the purpose of serving Hashem and helping and caring for others!