Korach – Page 6 – Peninim on the Torah

ויעמד בין המתים ובין החיים ותעצר המגפה

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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Rabbi L. Scheinbaum In Korach, 5772

“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, 5772

“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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Rabbi L. Scheinbaum In Korach, 5772

“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

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Rabbi L. Scheinbaum In Korach, 5771

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 to Bircas Yaakov, the blessings the Patriarch gave his sons shortly before his death. He said, B’sodam al tavoh nafshi, b’k’halom al teichad kevodi, “Into their conspiracy may my soul not enter, with their congregation do not join, my honor” (Bereishis 49:6). This refers to the Korach controversy. Did it mean that much…

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Rabbi L. Scheinbaum In Korach, 5771

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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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)

“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)

“It is an eternal covenant of salt before Hashem.” (18:19)

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

And Korach separated himself. (16:1)

And Korach separated himself. (16:1)

And Korach separated himself. (16:1)

YEARS

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