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“And Korach took… and they all rose up in the face of Moshe and Aharon men of renown. And they assembled against Moshe and Aharon and said to them, ‘you take too much upon you… seeing that all the congregation is holy. And Hashem is in their midst, wherefore do you lift yourselves up above the congregation of Hashem?'” (16:1,2,3)

Korach’s criticism of Moshe seemed to be a reaction to Aharon’s assuming the role of Kohen Gadol. Thus, the two main personalities involved in this machlokes, strife, were Korach and Moshe. Korach was the classic scoundrel, evil throughout. An irate man may inflict damage upon an individual person, but others may nonetheless benignly attempt to understand the source of his anger and correct him. What makes a scoundrel such as Korach contemptible is his blatant hypocrisy. He hides his evil behind a sham of piety.  He unabashedly claims noble motives for his despicable act.  Indeed, he impudently attempts to enlist…

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“And Moshe said Aharon, what did these people do to you that you have brought upon it great sin?” (32:21)

The extent of Aharon’s involvement in the sin of the Golden Calf is ambiguous. Moshe seems to blame him for “causing” the calf to be created. Indeed, before his own death, Moshe recounts how he prayed on Aharon’s behalf to effect forgiveness for him.  Moshe’s prayers were only partially answered; Aharon lost two of his four sons. On the other hand, in contrast, we note that Aharon was appointed to the venerable position of Kohen Gadol. He was privileged to enter into the Kodshei Ha’Kodoshim, Holy of Holies in order to attain penance for Klal Yisrael. This notion seems to…

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“And Yosef said to his brothers: I am Yosef; is my father still alive?” (45:3)

Yosef saw that Yehudah was adamant in his position and that he had reached the limits of his patience. The Midrash compares Yosef’s submission to an athlete who, upon accepting impending defeat, surrenders to avoid greater embarrassment. Indeed, the Midrash lauds Yosef’s wisdom in making this decision.  This idea is bemusing. What great wisdom is indicated by Yosef’s surrender in the face of imminent defeat? Yehudah and his brothers would have destroyed everything had he not permitted Binyamin to leave! Horav Henoch Lebowitz, Shlita, suggests an important lesson in human nature to be derived from this pasuk. An amazing sense…

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את הברכה אשר תשמעו אל מצות ד' אליכם

The blessing: that you hearken to the mitzvos of Hashem, your G-d. (11:27)

The blessing – that you listen (hearken). Should it not have written im tishme’u, if you will listen? Asher, that (you will listen), sounds as if it is referring to one’s ability to listen. I would assume that we all have the ability. It is only a question concerning our desire to listen. The Torah appears to focus on ability, rather than on desire. Perhaps the Torah is teaching us a lesson concerning listening: Listen with your heart – not only with your ears. Deep listening via the emotional compass of one’s heart allows one to hear the “sounds” of…

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ראה אנכי נתן לפניכם היום ברכה וקללה

See, I present before you today a blessing and a curse. (11:26)

Hayom, today. Does the word “today” hold significance? Is the choice of blessing or curse applicable only today? What about tomorrow? Will we still have the opportunity for choice? I was thinking about this question when I came across an article by a respected rabbinic author in which he explained why he was not celebrating his birthday. He attributes this to the fact that, upon perusing the Torah, one notes that the only birthday we read about is that of Pharaoh. When we think about it, the only day that we Jews seem to deem worthy of celebration is the…

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כבד את אביך ואת אמך

Honor your father and your mother. (5:16)

The Luchos, Ten Commandments, are divided into two parts: bein adam la’Makom, between man and G-d; bein adam la’chaveiro, between man and fellowman. The fifth commandment, the mitzvah to honor one’s parents, almost appears misplaced, since it is included among the dibros bein adam la’Makom, when, in fact, one may argue that respect for parents, according them pleasure and satisfaction, belongs among the dibros bein adam la’chaveiro. Upon perusing the commentary of the Rishonim, we note that this is actually the case. The Sefer HaChinuch writes that among the shoroshei hamitzvah, root/origin of the mitzvah, is to teach a person…

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יפקד ד' אלקי הרוחות לכל בשר איש על העדה... ויאמר ד'... קח לך את יהושע בן נון איש אשר רוח בו

May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly… Hashem said… take to yourself Yehoshua bin Nun, a man in whom there is spirit. (27:16,18)

Moshe Rabbeinu chose a special way of addressing Hashem, “God of the spirits of all flesh.” Rather than refer to Hashem’s Omnipresence or wisdom, Moshe chose to speak of Hashem’s knowledge of the intricacies and foibles of the human mind and personality. Every person has his own unique persona and it is crucial for a leader to understand this and to know how to reach out to each person according to his own personal needs and wants. Moshe implied that his successor must embody as much of these Divine characters as humanly possible. In order to accommodate his flock, Moshe’s successor…

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יפקד ד' אלקי הרוחות לכל בשר איש על העדה

May Hashem, G-d of the spirits of all flesh, appoint a man on the assembly. (27:16)

Moshe Rabbeinu expressed his request for a successor in a unique manner, delineating special criteria. He refers to Hashem as “G-d of the spirits of all flesh.” Rashi explains Moshe’s choice of words: “He said to Hashem, ‘It is revealed and known to You the thoughts of each person, and how they differ one from another; appoint a leader who is able to tolerate each and every one of them with their individual attitudes.’” Horav Shlomo Wolbe, zl, explains that an effective leader does not decide on a specific approach to serving Hashem and then impose that approach on all…

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ועתה לכה נא ארה לי את העם הזה

So now please come and curse this people for me. (22:6)

How often does it occur that someone harms us? We are talking about an evil person who, for whatever reason, decides that we are in the way of his progress; or he wants to take revenge on us for something we have done which, in his mind, deserves punishment. While the individual may be totally wrong (or, even if he is totally right), we are not permitted to curse him. First, we do not curse Jews. They are our brothers. The fact that they are not acting like brothers does not change our relationship towards them. So, what does one do…

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זאת חקת התורה

This is the decree of the Torah. (19:2)

Rashi explains the concept of chok, a mitzvah whose Divine rationale eludes us. While Hashem certainly has a reason for every one of the Taryag, 613 mitzvos, the reason behind every mitzvah is beyond our grasp. Understandably, one might say that not all mitzvos are beyond our ken. Ostensibly, specific mitzvos – such as Kibbud Av v’Eim, Honoring father and mother – are rationally based. The Rambam (Shemoneh Perakim) distinguishes between mitzvos sichlios, rational mitzvos (which supposedly anyone who possesses a modicum of intelligence can understand on his own), and mitzvos shlmiyos, mitzvos we accept and perform purely because we…

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