Korach – Page 6 – Peninim on the Torah

And Korach separated himself. (16:1)

Korach was no fool. Yet, he acted in a manner unbecoming a person who possesses even a modicum of common sense. He had it all. Why did he throw everything away for a chance at a moment of glory? Did he not realize that he had no prospects of succeeding in this ill-fated endeavor? Rashi explains that his “eye” threw him off (16:7). He saw a succession of distinguished offspring descending from him. The illustrious Shmuel HaNavi, who was to succeed Moshe Rabbeinu and Aharon HaKohen as the nation’s spiritual leader, stood at the helm of this revered lineage. How…

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Rabbi L. Scheinbaum In Korach, 5771

And Korach separated himself. (16:1)

In the beginning of Sefer Devarim, Moshe Rabbeinu details the places in which the Jewish nation acted inappropriately. Rather than underscore the sin and humiliate them, our leader alludes to various indiscretions by the names and places in which these events took place: Bein Paran u’bein Tofel, v’Lavan va’Chatzeiros v’Di Zahav (Devarim 1:1). The commentators note that these places do not exist on any geographical map; rather, they are allusions to sins – Paran refers to the spies who were sent out from the Wilderness of Paran. Tofel and Lavan allude to the people’s complaints about the Manna. Chatzeiros is…

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Rabbi L. Scheinbaum In Korach, 5771

And Korach separated himself. (16:1)

Throughout the millennia, the name Korach has personified one idea: machlokes, controversy, strife, dispute for the sake of destruction. As Korach succeeded in destroying himself and his followers, so, too, do the modern-day heirs to his ignominious title destroy themselves and all those who chose the ill-fated path of following him. In a letter written in 5760, Horav Aharon Leib Shteinman, Shlita, bemoans the fact that disputes among individuals – and even among institutions – have risen to epic proportions. The Rosh Yeshivah expresses his extreme pain and anguish over this tragedy. Each party thinks that he is justified, not…

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Rabbi L. Scheinbaum In Korach, 5771

And On ben Peles. (16:1)

Chazal teach that On ben Peles, one of Korach’s early supporters, was destined to suffer the same bitter end that befell Korach and his mutinous followers. It was his wife who saved him. First, she attempted to bring him to his senses, claiming that he was in a lose-lose situation. Whether Moshe Rabbeinu persevered or Korach succeeded, On ben Peles was not going to become the leader of the nation. He was going to be a lackey, regardless of who triumphed. So, why did he get involved? The problem was that On ben Peles had committed himself and was a…

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Rabbi L. Scheinbaum In Korach, 5771

This distressed Moshe greatly. (16:15)

Moshe Rabbeinu had just experienced the nadir of chutzpah: Korach and his rebels had openly defied his authority. When Klal Yisrael’s leader, the individual who had led the nation out of bondage, asked them to appear before him with their grievances, they flatly refused. However, that was not all. They read off a list of concocted complaints which were blatantly false. Talk about chutzpah! They referred to Egypt, the country that had enslaved them for over two centuries as, “the land of milk and honey.” Egypt – not Eretz Yisrael! They laced into Moshe for the sin of the meraglim,…

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Rabbi L. Scheinbaum In Korach, 5771

He (Aharon HaKohen) stood between the dead and the living, and the plague stopped. (17:13)

Literally, Aharon stood between the dead and the living. The Baba Sali suggests that this pasuk refers to Aharon’s advocacy on behalf of the living, rather than his standing between them and preventing the Malach Ha’Mavess, Angel of Death, from completing his mission. Aharon prayed to Hashem concerning the distinction between the living and those who have passed from this world. The living have the opportunity to serve Hashem, study His Torah and observe His mitzvos. The dead no longer have this opportunity: Lo ha’meisim yeha’lelu Kah, “Neither the dead can praise G-d” (Tehillim 115:17). This is how Aharon was able…

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Rabbi L. Scheinbaum In Korach, 5770

“Korach, son of Yitzhar, son of Kehas, son of Levi separated himself.” (16:1)

Rashi observes that in detailing Korach’s lineage the Torah does not mention Yaakov Avinu. It stops at Levi. He explains that Yaakov implored for mercy that the Torah not mention his name in regard to the dispute. Yaakov sought to distance himself as far as possible from any vestige of controversy. We must endeavor to understand this request. It is common knowledge that Levi is Yaakov’s son. Therefore, when the Torah mentions Levi, it is clearly referring to Yaakov by extension. What did Yaakov accomplish by excluding specific mention of his name? Horav Zev Weinberger, Shlita, explains that Yaakov’s life…

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Rabbi L. Scheinbaum In Korach, 5770

“Korach, son of Yitzchar, son of Kehas, son of Levi separated himself.” (16:1)

So begins one of the most tragic sagas in Jewish history, one that regrettably still plagues us to this very day. Machlokes, strife, controversy, dispute, political in-fighting: these are all words that describe the state of affairs which Korach and his followers have catalyzed in every generation. We can never free ourselves of dispute. At times, it is l’shem Shomayim, sincere, for the sake of Heaven: to promote observance, to stamp out religious incursion, to challenge those who would undermine and disgrace Torah and its disseminators. For the most part, however, it is petty, self-serving controversy. It is usually…

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Rabbi L. Scheinbaum In Korach, 5770

“Moshe heard and fell on his face.” (16:4)

What did Moshe hear that agitated him so? In the Talmud Sanhedrin 110a, Chazal say that he heard that rumors were being spread about him. They suspected him of infidelity, of having relations with an eishes ish, a married woman. Indeed, as Chazal continue, it was not just a married woman, it was many married women. Every man suspected his wife of being with Moshe. We must attempt to grasp this utter foolishness. How could intelligent human beings conjure up such an absurd claim against an individual whose devotion to them – whose piety, virtue and spiritual status – was…

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Rabbi L. Scheinbaum In Korach, 5770

“Is it not enough that you have brought us up from a land flowing with milk and honey to cause us to die in the wilderness?” (16:13)

Korach was not a fool. Yet, everything that he asserted could not be the words of a smart man. To attempt to usurp Klal Yisrael’s leadership – is audacious and foolish. To malign Moshe and Aharon – constitutes brazen disrespect. To refer to a land that was the source of so much suffering, persecution and death as a land flowing with milk and honey – is downright insane! Korach was neither foolish nor insane. He was mistaken. He misled himself. Where did he go wrong? What led him to act in a way so inconsistent with his own character? Horav…

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And Korach separated himself. (16:1)

And Korach separated himself. (16:1)

And Korach separated himself. (16:1)

And On ben Peles. (16:1)

This distressed Moshe greatly. (16:15)

He (Aharon HaKohen) stood between the dead and the living, and the plague stopped. (17:13)

“Korach, son of Yitzhar, son of Kehas, son of Levi separated himself.” (16:1)

“Korach, son of Yitzchar, son of Kehas, son of Levi separated himself.” (16:1)

“Moshe heard and fell on his face.” (16:4)

“Is it not enough that you have brought us up from a land flowing with milk and honey to cause us to die in the wilderness?” (16:13)

YEARS

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