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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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Home -> 5753 -> Korach

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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Home -> 5753 -> Korach

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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Home -> 5752 -> Korach

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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Home -> 5752 -> Korach

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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Home -> 5752 -> Korach

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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Home -> 5752 -> Korach

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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Home -> 5751 -> Korach

Rabbi L. Scheinbaum
In Korach, 5751

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

  Rashi explains that he took himself to one side to be set apart from the congregation to argue against the priesthood. The name Korach serves as the paradigm of one who came with destructive, rebellious scorn, initiating a quarrel with the sole purpose of self-aggrandizement. As the Mishna in Avos (5:20) states: “Every controversy which is for the sake of Heaven will endure in the end, and every one which is not for the sake of Heaven will, in the end, not endure. Which is the controversy for the sake of Heaven? Such was the conflict of Hillel and…

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Home -> 5751 -> Korach

Rabbi L. Scheinbaum
In Korach, 5751

“And behold there budded the rod of Aharon for the house of Levi and it put forth buds and blossomed blossoms and bore ripe almonds. (17:23)

It is stated in the Torah that Aharon’s rod continued to maintain all these qualities at the same time. This is peculiar, since blossoms bloom after the buds have fallen. The Tosfos Yeshanim in Yumah (52b) asks this question, and responds by saying that this was a miracle. This answer heeds further explanation. What reason was there for such a miracle? To teach us that physical things which shrivel, dry up, and wither away into oblivion. However, spiritual entities do not wither, they perpetute themselves and last forever. The fruit of a mitzvah is the actual performance of a mitzvah,…

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Home -> 5751 -> Korach

Rabbi L. Scheinbaum
In Korach, 5751

“And the gift which you set apart shall be reckoned unto you as though it were the corn of the threshing floor.” (18:27)

The Torah enjoins the Levi that when he receives his due (tithe) from the Yisroel, he himself is then obliged to give a tithe to the Kohain. This halacha requires clarification, since according to Torah law one is obliged to tithe only produce which is gathered from one’s own field, not that which he purchases or receives as a gift. Why then are the Leviim required to give maaser to the Kohein from the gifts of maaser which they themselves receive? If we study the words of the posuk, we will see that the Levi should not view the maaser…

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