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Parsha Perspectives

by RABBI ELAZAR MEISELS

ויקח קרח בן יצהר בן קהת בן לוי ודתן ואבירם בני אליאב ואון בן פלת בני ראובן

“And Korach, the son of Yitzhar the son of Kehos, the son of Levi, and Dasan and Aviram the sons of Eliav, and On the son of Peles, the sons of Reuven, took.” (Bamidbar, 16:1)

“Why did Korach see fit to dispute Moses? He envied Elizaphan, the son of Uziel, for his leadership. Moses appointed him leader over the sons of Kehoth, by the word of G-d. Korach said…Who should appropriately assume the second position, if not I, the son of Yitzhar…? Yet he appointed, as leader, the son of the youngest of all of Amram’s brothers. I will oppose him…” – Rashi

The Jewish Nation was in its infancy. Positions of responsibility were being assigned to various tribes, families, and individuals, but one man was unhappy. Korach, who hailed from the Kehothites, a prominent family of Levites, felt that he deserved better. Sure, the Kehothites were awarded the choicest assignment of all three Levite families. They, alone, were granted the right to carry the holiest Tabernacle items on their shoulders, but this was not enough for Korach. He felt that he, by virtue of his age, should have been given overall managerial duties, not Elizaphan.

A young man from a wealthy family was preparing to graduate college. Knowing that there was nothing his dad couldn’t afford, the young man informed him that an appropriate gift to mark the occasion would be a beautiful sports car that he had long admired. Graduation Day approached, and with unconcealed enthusiasm, the young man awaited signs that his father had purchased the car. Finally the day came, the young man walked down the aisle with his graduation cap perched on his head just right, and hugged his parents who told him how proud they were of him. That afternoon, his father called him into his private study, told him how much he loved him, and smilingly handed his son a beautifully wrapped gift box. Eagerly, the young man tore off the wrapping, opened the box, and found a lovely leather-bound photo album. Mom and Dad had gone to great lengths to design an album that contained adorable pictures of him at every stage of his life. Hardly taking the time to look through the album, the young man furiously raised his voice at his father and said, “With all your money this is the best you could do?” Angrily, the young man stormed out of the house and swore never to return again. Years passed and the young man became very successful in business. He rarely called his father and never visited him. He refused to make peace with his disappointment over what had happened on graduation day.

The young man grew to become a parent himself. One day, in anticipation of his own daughter’s eighth grade graduation, his daughter asked to visit her grandpa, whom she had never seen before. He acceded to his daughter’s wishes, and he began to make arrangements for a visit. Before he could finalize the arrangements, however, he received a telegram informing him that his father had passed away and had willed all his possessions to him. Excited at the prospect of inheriting his fathers’ wealth, he returned home immediately to take care of things. When he arrived at his father’s house, regret filled his heart as he realized how wrong he had been to ignore his father all those years. As he searched through his father’s important papers, he saw the still new photo album lying on the desktop, just as he had left it years ago. With tears in his eyes, he opened the album and began to turn the pages. His childhood passed before his eyes. When he came to the final page, which was blank, he realized it was supposed to have been filled with pictures of his graduation. In their place, an unopened envelope sat waiting to be opened. He opened the envelope and a car key dropped out. It had a tag with a dealer’s name on it, the same dealer in whose lot sat the sports car he had so desperately desired. On the tag was the date of his graduation and the words…PAID IN FULL.

How many times do we miss our gifts because they are not packaged as we expected?

Korach may not have had it all, but he certainly had been granted quite a marvelous opportunity to serve in the capacity of a Levite. Had he accepted his role, he would have ranked among the leading families in Israel and surely enjoyed immense respect and adulation. Instead, his legacy is that of a miscreant and rabble-rouser, choosing to focus on the packaging and never taking the time to examine his gifts.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. WHAT WERE THEY REALLY AFTER?

“This is what you shall do: Take for yourselves fire pans, Korach and his entire congregation, and place fire in them and put incense upon them before G-d, tomorrow; and it will be that the man whom G-d will choose, he is the holy one; (you have taken) too much upon yourselves, sons of Levi.’” 16:6-7

This is what you shall do – Why did he see fit to tell them this? He said to them, “The non-Jewish way is to have a variety of rituals, with many priests, [not all] gathered in one Temple. We have only one G-d, one Ark, one Torah, one Altar, and one High Priest. Yet you – two hundred and fifty men – seek the High Priesthood! I, too, desire this… – Rashi

What did Moses mean with the words, “I, too, desire this?” Rabbi Reuven Margolis, zt”l, explained Moses’ words as follows: “There are 613 commandments in the Torah. Some apply only to Kohanim, some to Levites, and some to Israelites. How can one single individual possibly fulfill all of the commandments? Rather, all that’s asked of us is to desire to fulfill the commandments that we cannot fulfill, and we will be credited as if we had. If it is the mitzvos of the High Priesthood that you so desperately desire to fulfill and that’s what’s motivating this rebellion, know that I too desire those, and through my desire I am fulfilling them since I cannot be the High Priest. You, too, need not seek that which isn’t yours. Allow your desire for the mitzvah to suffice instead.” Sadly, Korach’s followers were not on a quest for a spiritual uplift. Rather, theirs was an unholy pursuit motivated by petty politics. Their inability to accept Moses’ reasoned words demonstrated that conclusively.

2. CHUTZPAH!

“Moses was greatly distressed, and he said to G-d: ‘Do not turn to their gift-offering! Not a single donkey did I sequester from any one of them, nor have I done ill to any one of them.’” 16:15

Not a single donkey did I sequester – I did not take a donkey from any one of them. Even when I went from Midian to Egypt and set my wife and sons upon a donkey, when I could have justifiably taken that donkey from them, – Ramban

Not a single donkey did I sequester from them – Most leaders enrich themselves at the expense of the people. I took nothing from them – not even my expenses. Why, then, do they accuse me of lording over them? Similarly, we find regarding the Prophet Samuel [Samuel 1:12:3] that he too, never derived benefit from the personal belongings of any of the people he helped. – Rashbam, Rabbeinu Bachya

The mention of a donkey here as an example of an expense which he could have justifiably taken from the people, is not random. Rather, as Rashi points out, it refers to the donkey with which he returned to Egypt after his sojourn in Midian. The whole reason he landed in Midian in the first place, was because he killed an Egyptian slave-driver to save the life of a Jew. This act was witnessed by Dassan and Aviram who promptly informed on him, causing him to flee for his life. This very same Dassan and Aviram were now leading the charge against him accusing him of acting selfishly! To this, Moses responded that he hadn’t even requested compensation for his donkey, let alone taken revenge on them for the harm they caused him. How then, could they allege that he acted in self-interest?

3. NO FREE GIFTS

“Every first issue of a womb which they offer before Hashem – man or beast – shall be yours; but you shall surely redeem the firstborn of man, and redeem the firstborn of unclean beasts. Its redemption – from a month old you should redeem them – the valuation is five silver sela’im of holy silver shekalim which is twenty geira. However, a firstborn ox, a firstborn sheep, or firstborn goat, you shall not redeem because they are holy… – 16:15-17

In these verses the Torah lists the three kinds of firstborn that are sources of gifts to the Kohanim:

1. Firstborn males of kosher animals are sacred from birth and must be presented to the Kohen to be brought as an offering.

2. Firstborn sons of Israelites. They are redeemed from the Kohanim for five shekels in a ceremony known as Pidyon HaBen.

3. Firstborn male donkeys. They are redeemed from the Kohanim for a sheep which then becomes the property of the Kohanim.

Earlier in verse 7, regarding the Priestly gifts, the Torah instructed, “You and your sons with you shall guard your duties regarding the Altar and all that is within the Curtain – you shall serve – the service; as a gift, I give the kehunah (priestly service) to you…” The commentaries labor to explain the correlation between the priestly service and the priestly gifts. Malbim explains that communal servants often display little enthusiasm for their duties but never fail to show up to collect their wages. By linking the service to their gift, the Torah seeks to rouse the Kohanim to perform their priestly duties with the same vigor and zeal that they expend to collect the priestly gifts.

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Partner Talk

WHO’S ON FIRST?

by RABBI LEIBY BURNHAM

Dear Rabbi,

I am confused with a portion of the past week’s Parsha Partner. The Parsha Perspectives page (Parshas Naso) mentioned that the Levi tribe was preoccupied with Torah study, and thus did not join the labor in Egypt. I had been under the impression that the Torah was given AFTER the Jews escaped from Egypt and were no longer slaves. Am I missing something here?

I greatly appreciate your clarification with this matter.

Best Wishes,

R.W.

Dear R.W.,

We have many sources indicating that there was indeed Torah study before the Torah was given. The Talmud says that Abraham kept the whole Torah (Yoma 28B), but how could he keep it if it hadn’t been given? The Midrash tells us that Rebecca went to the Yeshiva of Shem and Eiver to ask about her strange pregnancy, what exactly did they study there? Jacob spent 14 years studying Torah before going to live by Lavan. What did he study? And as you asked, what were the Levites studying for the hundreds of years that the rest of their brethren were enslaved? The Torah wasn’t yet given, so what was there to study?

The first thing to note is that the Torah that people studied before the Sinai Revelation was not the same as the one studied after the Sinai Revelation. (Nefesh Hachaim, Shar Aleph, Chap. 22). We know this because Jacob married two sisters, something clearly forbidden in the Sinaic Torah. We also know this because we have a book that is attributed to Abraham, which gives us a peek into the Torah being studied in his time, and it isn’t the same things studied in the standard yeshivas today. This book is called Sefer Yetzira, and it is a kabbalistic work focused on the order of creation, the mechanics of how a totally spiritual G-d created a physical world.

There is a Midrash that clearly describes this concept. It says that when G-d showed Abraham the Sefer Yetzira, he couldn’t understand it all. A heavenly voice came out and said, “Do you want to compare your intellect to mine? You can’t understand it alone! Go to Shem and Eiver!” The Midrash continues to relate that Abraham went to the Yeshiva of Shem and Eiver and studied there for three years, and then he understood it. This Midrash (Otzar Hamedrashim, Pesikta, 4), shows that the Torah being studied in the pre-Sinai yeshivas was heavily based on Kabbalistic knowledge of the inner working of creation.

There are other sources that offer different answers to this question. One of them states that Abraham was able to learn Torah from himself (Midrash Rabba, Bereishis 95:3). But how would one be able to learn Torah without some sort of guide?

To understand this, we need to go to one of the basic tenets of Judaism. “He looked into the Torah and created the world.” (Zohar, Shemos, 161B). We believe that when G-d created the world, he used the Torah as its blueprint. Since the Torah is the blueprint, it can tell us how to move successfully through the world it mapped out.

But what does someone do when they don’t have a blueprint? If they are really in tune with design and engineering, they can actually look at the building and create a blueprint. They can reverse-engineer the plans by seeing the finished product. So while we look at the Torah to help us understand the world, Abraham was able to look at the world, look at himself, and understand the Torah. It was this reverse-engineered Torah that people studied before the Torah was given.

The Ohr Hachaim, (1696-1743, Morocco- Jerusalem) has yet a different approach (Bereishis 49:3). Based on verses in the book of Job, he proves that G-d taught the Torah to Adam. Adam taught it to Chanoch, who taught it to Noah, who taught it to his son Shem. According to this approach, the Torah being studied in the Yeshiva of Shem and Eiver was almost the same Torah we study now, the major difference being that the people before Sinai were only responsible for the seven Noahide laws, and studied the rest of the mitzvos as optional mitzvos, whereas we are responsible now for all of them.

I hope these answers help to better clarify your excellent question.

Sincerely yours,
Rabbi Leiby Burnham

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Soul Talk

In Rabbi Gedaliah Schorr’s analysis of the rebellion of Korach, he cites one of the most well-known sayings of Pirkei Avos (1:14): “If I am not for myself, who will be for me? And if I am for myself, what am I? And if not now, when?“ He explains this Mishnah as expressing the concept that every person (and indeed everything) in the world has a singular purpose which he, and no one else, can accomplish. Thus, “If I do not fulfill my unique role, who will fulfill it?” Nevertheless, even if one does fulfill his purpose, it must be within the context of being a member of the community, for “If I have only advanced myself, what is my individual value?”

We thus have a dual responsibility — fully utilizing our potential for personal growth, while promoting welfare and harmony within the community.

In a similar vein, he explains the phrase, “And if not now, when?” The here and now, this very moment, has a role to fulfill, and if it is used properly by man, he possesses that moment. If he continues to gather moment after moment, then the whole continuum of time becomes his. If, on the other hand, one does not take advantage of the ‘now’, it is forever gone.

The intriguing element of this dictum is that it is not issued as a declarative statement or lesson, but as a series of short, riddle-like questions that are meant to highlight the self-examination that one is required to undertake in improving himself. The commentators, however, suggest a wide variety of subjects that Hillel is referring to. A two-fold message similar to the one cited above is suggested by Midrash Shmuel (in one of his interpretations), who interprets the Mishnah as referring to the need for one to constantly examine his own behavior. Thus, since each person is obligated to reprimand his fellow if he sees him sin or act improperly, one is liable to think that he may go on his merry way and not question whether his own actions are appropriate or correct. After all, he rationalizes, he is willing to accept the admonitions and mussar that may come his way if he errs, but as long as nobody chastises him, he can assume that he has done nothing wrong. Thus, the Mishnah alerts him that if he follows this approach of not examining his own deeds to determine if they are faulty and fixing that which needs correcting, he will realize “upon whom can I really count to reprimand me”, for others may not be paying attention or be interested in watching over me.

Nevertheless, even after a person realizes that it is up to him to watch over himself, he should realize that “if I have decided to perfect myself exclusively”, with no interest in others, “what have I accomplished”, for surely my obligation extends to try and better others as well. It is thus a dual and somewhat contradictory attitude that one must employ. Regarding himself, he must assume that nobody is ready (or willing or able) to ensure that he follows a correct path, and that he must be vigilant at all times. When it comes to others, however, he must undertake the obligation of assisting them to mend their ways, as well. Furthermore, although fulfilling both of these tasks is difficult and time consuming, one should undertake them nevertheless, for there is no other path to true growth.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAS TABLE

After Korach challenges Moshe’s and Aaron’s authority and incites a rebellion against them, Moshe suggested a plan (see 16:5-7) for confirming that they were Divinely chosen as the leader of the Jewish people: Korach and his 250 followers, as well as Aaron, would each bring an incense offering to G-d. The offering of the one chosen by G-d would be accepted. Those whose offering would not be accepted, and hence, clearly not chosen by G-d, would perish. Undaunted, Korach agrees to the plan, and (as described in 16:31-35) perishes along with his 250 followers.

On the following day, “the entire assembly of the children of Israel” (17:6) spoke harshly regarding Moshe and Aaron, claiming that they were responsible for this massive loss of life.

א) As Moshe clearly discouraged Korach and his followers from pursuing their revolt and as Korach was duly forewarned, how could their death be attributed to Moshe and Aaron?

ב) In advance of the actual incense offerings, Moshe pleaded with G-d not to accept Korach’s and his follower’s offerings (16:15). As Moshe plainly knew that he and Aaron were chosen by G-d, what need or benefit could there be in this request?

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Parsha Summary

Parsha Summaries are coming soon!