Korach – Page 5 – Peninim on the Torah

ומדוע תתנשאו על קהל ד'

Why do you exalt yourselves over the congregation of Hashem? (16:3)

In his commentary to Sefer Yechezkel (18:6), Radak writes that once a Jew, always a Jew. “There is a covenant between Hashem and Klal Yisrael, stating that those who are descendants of Avraham, Yitzchak and Yaakov (who are of the Patriarchal lineage) will never cease their commitment to Judaism. Those, however, who, over time, apostatized themselves and reneged on their faith in Hashem had never been real descendants of the Patriarchs. They are the offspring of the asafsuf, those insincere individuals who attached themselves to the Jewish People.” In his Igeres Teiman, the Rambam makes a similar statement: “Those who…

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ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

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. The commentators note that these places do not exist on any geographical map; rather, they are allegories to sins, with Paran being a reference 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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ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

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 it all 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. 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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ויקח קרח

Rabbi L. Scheinbaum In Korach, 5773

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 only in…

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ואון בן פלת

Rabbi L. Scheinbaum In Korach, 5773

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 that 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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ויקח קרח בן יצהר בן קהת בן לוי

Rabbi L. Scheinbaum In Korach, 5773

And Korach ben Yitzhar ben Kehas ben Levi separated himself. (16:1)

The Midrash Tanchuma observes that Yaakov Avinu’s name is glaringly omitted from Korach’s lineage. The Midrash says that it was by design, so that Yaakov’s name not be included together with that of Korach. The mere thought of dispute distances Yaakov Avinu from these people. This reverts back to bircas Yaakov, the blessings the Patriarch gave his sons shortly before his death. He said, B’sodam al teichad kevodi, “Into their conspiracy may my soul not enter!” (Bereishis 49:6). This refers to the Korach controversy. Did it mean that much to Yaakov not to have his name included with these miscreants?…

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ויחר למשה מאד

Rabbi L. Scheinbaum In Korach, 5773

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. That was, however, 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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ויעמד בין המתים ובין החיים ותעצר המגפה

Rabbi L. Scheinbaum In Korach, 5773

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’Maves, 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 yehallelu Kah, “Neither the dead can praise G-d” (Tehillim 116:7). This is how Aharon was…

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Rabbi L. Scheinbaum In Korach, 5772

“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, 5772

“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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ומדוע תתנשאו על קהל ד'

Why do you exalt yourselves over the congregation of Hashem? (16:3)

ויקח קרח

And Korach separated himself. (16:1)

ויקח קרח

And Korach separated himself. (16:1)

ויקח קרח

And Korach separated himself. (16:1)

ואון בן פלת

And On ben Peles. (16:1)

ויקח קרח בן יצהר בן קהת בן לוי

And Korach ben Yitzhar ben Kehas ben Levi separated himself. (16:1)

ויחר למשה מאד

This distressed Moshe greatly. (16:15)

ויעמד בין המתים ובין החיים ותעצר המגפה

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)

YEARS

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