Korach – Page 14 – Peninim on the Torah

“And he (Moshe) said to Hashem, ‘respect not their offering not one donkey from them have I taken.'” (16:15)

Rashi explains Moshe’s entreaty to Hashem. Moshe angrily said that he had never once benefitted materially from his position as leader of Klal Yisrael. Indeed, when he brought his wife and sons from Midyan to Egypt, he did not allow himself to utilize a donkey belonging to the people to transport them. Although he could have justified taking a “communal” means of transportation, he used only his own means of travel. This is vexing. What difference would it have made if he had used one of the people’s donkeys to carry out his mission? Is it not perfectly acceptable today…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1)

The Targum Onkelos interprets Korach’s “taking” as “and Korach separated (himself).” The Sfas Emes applies this concept in the following manner. In Tana D’vei Eliyahu 25, Chazal teach that one must always strive to attain the standard established by his ancestors. He must always ask himself, “When will my actions reach those of my ancestors?” One who is consistent in this self-expectation demonstrates the motivation which is so essential for continued spiritual development. The Sefas Emes cites R’ Simcha Bunim of Paschischa who states that the behavior of a Jew must be in consonance with that of the Jews throughout…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1)

Korach’s downfall at least partially originated in his own logistic approach to Torah law. His lack of respect for Moshe, which was a result of his overwhelming jealousy, caused him to judge right and wrong without consulting his teachers. This divergence from the halachic process contributed to Korach’s total rejection of the Torah way. Rashi cites an example of Korach’s distorted approach to Torah law. He clad his followers in garments made entirely of techeles, blue wool. They came before Moshe, questioning if a garment made entirely of blue wool requires tzitzis. Moshe undoubtedly responded that tzitzis is a requirement…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

Rashi notes that the Torah mentions Dasan and Aviram’s lineage. He explains that, since the tribe of Reuven encamped on the south in close proximity to Korach, they developed an association with Korach. This relationship enabled their involvement in Korach’s dispute. This seems puzzling. Throughout their sojourn in the wilderness, we find Dasan and Aviram described as Moshe’s archenemies who instigated every incursion. Their incessant bickering and complaining resulted in many tragic consequences. Horav Chaim Elazary, z.l., suggests the following difference between the insurgent attitude of Korach and Dasan and Aviram’s orientation. Even though Dasan and Aviram undoubtedly exhibited flagrant…

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Rabbi L. Scheinbaum In Korach, 5753

“And Korach took.” (16:1) – “For all the congregation is holy.” (16:3)

Referring to the controversy stimulated by Korach and his henchman, the Mishnah in Avos (5:20) remarks, “Any controversy that is L’shem Shomayim” (for the sake of heaven) will have a constructive outcome. Which controversy is considered L’shem Shomayim? This is the controversy between Hillel and Shamai. And which is considered not L’shem Shomayim? This is the controversy of Korach and his entire company.” The Malbim questions the use of “Korach and his company” as a paradigm of a “machlokes she’lo l’shem shomayim.” Surely there were other infamous conflicts more appropriate to be mentioned. The disputes surrounding the lack of water…

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Rabbi L. Scheinbaum In Korach, 5753

“An eternal covenant of salt.” (18:19)

How is Hashem’s gift of the priestly blessings to Aharon and his sons to be compared to a covenant of salt? Rashi presents an analogy. Just as salt does not rot– and even acts as a preserving agent for many things — so, too, this covenant maintains its virility in order to preserve Aharon’s dynasty forever. Horav D. Feinstein, Shlita, derives a powerful implication from this pasuk. Even if some Kohanim deviate from the prescribed path of service to Hashem, some will always stalwartly uphold the covenant. Thus, just as salt never rots, maintaining its ability to preserve foods, so,…

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Rabbi L. Scheinbaum In Korach, 5752

“And Korach, the son of Yitzar, the son of Kehas, took.” (16:1)

Korach was truly blessed. In fact, he possessed all those characteristics which should have destined him to be a great leader of Klal Yisrael. He was astute and erudite in Torah knowledge. He descended from a distinguished lineage. Why then did he so tragically fail? Horav Simcha Bunim of Pshischa, cites Korach’s inability to wait for the crown of leadership to be conferred upon him as the reason for his downfall. As the Torah clearly states “and Korach took” , he attempted to assume leadership by force. The mantle of leadership over the Jewish people is one that is earned…

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Rabbi L. Scheinbaum In Korach, 5752

“And Onn, the son of Peles.” (16:1)

The Talmud in Sanhedrin 109b states that although Onn was one of Korach’s original followers, it was his righteous wife who saved him from certain destruction. Even after she logically established the folly of following Korach it was still difficult to prevent the others from forcibly convincing her husband to return to the group. Therefore, she contrived a plot to rescue her husband from imminent disaster. She mixed a strong drink that put him to sleep. Then she and her daughter uncovered their hair and sat at the entrance to their tent. When Korach’s messengers arrived at the tent to…

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Rabbi L. Scheinbaum In Korach, 5752

“Princes of the congregation, appointed to the assembly, men of renown.” (16:2)

The Talmud in Sanhedrin 52a depicts how a Torah scholar is viewed in the eyes of the common man who is not knowledgeable in Torah (am haaretz). He is compared to a shining golden vessel. This analogy is accurate only as long as the scholar does not condescend to the level of the commoner. Once this occurs, the am ha’aretz views the scholar as nothing more than a simple clay vessel whose value is ephemeral. Rashi applies this description to Korach’s relationship with the Torah scholars of his generation, who eventually submitted and joined his mutinous revolt against Moshe and…

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Rabbi L. Scheinbaum In Korach, 5752

“Shall one man sin and with the whole congregation will You be angry?”

This statement seems peculiar. If Korach was the only one who actually sinned, why were the others also held responsible? If they were all sinners, why did Moshe intercede on their behalf? Horav Moshe Shternbuch Shlita suggests a realistic approach by which all of the people could be held accountable for their behavior. They witnessed Moshe’s public degradation without protesting it. Indifference to the public embarrassment of the leader of the Jewish people is inexcusable. Indeed, they were viewed as collaborators in this audacious act, so that Hashem wanted to immediately destroy them. Moshe, however, pitied their weak characters and…

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“And he (Moshe) said to Hashem, ‘respect not their offering not one donkey from them have I taken.'” (16:15)

“And Korach took.” (16:1)

“And Korach took.” (16:1)

“And Korach took . . . and Dasan and Aviram . . . the sons of Reuven.” (16:1)

“And Korach took.” (16:1) – “For all the congregation is holy.” (16:3)

“An eternal covenant of salt.” (18:19)

“And Korach, the son of Yitzar, the son of Kehas, took.” (16:1)

“And Onn, the son of Peles.” (16:1)

“Princes of the congregation, appointed to the assembly, men of renown.” (16:2)

“Shall one man sin and with the whole congregation will You be angry?”

YEARS

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