EPHRAIM@TECHUNIX.BITNET (06/25/85)
From: ephraim@techunix.bitnet (Ephraim Silverberg)
BS"D
Parashat Korach
Introduction
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This Dvar Torah is a English translation and condensation of a Hebrew
translation of a Dvar Torah given by the Lubavitcher Rebbe (Rabbi Menachem Men-
del Schneerson Shlita) on the Shabbat of Korach in the year 5722 (1962 c.e.).
I take full responsibility for all and any errors in translation and/or
interpretation. As in my last Dvar Torah, any comments of my own appear
between [...].
The Timing of Korach's Dispute
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It is stated in Seder Olam that Korach's dispute occured after the
incident with the spies [i.e. the order that these events occur in the Torah].
It must be understood why Korach waited until then since the giving of the
Kehuna to Aharon and his sons occured long before then (6th of Sivan of the
previous year or on the 23rd of Adar [1] as opposed to after the 9th of Av [the
time of the incident with the spies]) and, according to all opinions, the
Kehuna Gedola of Aharon started in practice on the 1st of Nisan. Even if we'd
say that the main dispute of Korach was on the appointing of Elizaphan Ben
Uziel as the Prince of the sons of Kehat, this occured at the time of the
counting of the Levites (at the beginning of Iyar). Therefore, it is necessary
to conclude that the dispute of Korach is connected with the incident with the
spies.
The Reasoning of the Spies Versus the Reasoning of Korah
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As explained [2] , the intent of the spies on not entering Eretz Yisroel
and remaining in the Desert was so that Bnei Yisrael could continue their
supernatural existence [maana from heaven, water from the well of Miriam, pro-
tection of the Clouds of Glory, etc.] and thereby continue to cleave to Hashem
on a high spiritual level. Their error was that they did not realise that
"HaMaaseh Hu HaIkar" [physical deeds are predominant (over spiritual inten-
tions)] and only by doing the physical Mitzvot in Eretz Yisrael under natural
conditions could the intention of creation be fulfilled.
Korach, therefore, reasoned that, true, Moshe and Aharon were on a far
higher spiritual level than all of Bnei Yisrael, but in relation to the physi-
cal action of performing the Mitzvot, all Bnei Yisrael were equal.
The Dispute of the 250 Princes
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By the above reasoning, the following problematic question is solved: how
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[1] Zevachim 115:2. See the BeChayai on Exodus 19:22.
[2] See Likutei Sichot on Parashat Shlach.
Parashat Korach
- 2 - BS"D
could Korach and 250 Princes ask "...all the congregation are holy, every one
of them, and Hashem is among them, why should you [Moshe and Aharon] lift your-
selves above the assembly of Hashem...." [3] when they themselves were "Princes
of the Assembly"? Surely, they were not coming to negate their own position.
Therefore, it is necessary to explain that the princes were not disputing
the essence of "princeship", but were disputing the type of superiority that
Moshe Rabbenu held since he was on a level of a "King". [4] They claimed that,
although there were gradations and levels in the Jewish people, since the phy-
sical deeds are more important than the spiritual contemplation accompanying
the deeds, and in physical action, all Bnei Yisrael are equal, there is no
place for a level of "king" whose relation to those he rules is one beyond
bounds, "Ein Aroch", [5] [as opposed to their own princeship where there
existed a relation of 1000 to 1, 100 to 1, etc.].
Moshe's Answer
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Moshe answered them: "In the morning, Hashem will show who are His, and
who is holy, and will cause him to come near unto Him" [6] -- i.e. in the morn-
ing, Hashem will make known "who are His" for the work of the Levites and "who
is holy" for the Kehuna. Rashi offers two explanations why Moshe made them
wait until morning:
(1) Perhaps they would do Teshuva in the meantime,
(2) "Hashem made boundaries in this world", can you turn morning into even-
ing?! Similarly, you cannot abolish "And He separated Aharon to sanctify
Him in the Holy of Holies". [7]
Both these explanations require clarification. First, why did Moshe need
to give them the whole night to do Teshuva: Teshuva can be instantaneous [for
example, the sons of Korach] or, on the other hand, one may not do Teshuva for
quite a while [and not only during one night]. Second, if the point was to
differentiate between night and day, it was sufficient to wait until evening to
illustrate this point.
Furthermore, the actual burning of the incense the following morning
illustrated that the Kehuna Gedola belonged rightfully to Aharon, but what
about the contention regarding the leadership of Moshe: how was that answered?
We must say that in Moshe's answer to Korach is hidden the proof that justice
was not with Korah.
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[3] Numbers 16:3.
[4] Zevachim 102:1; Shmot Rabba 2:6; Tanchuma Beha'alotcha 9 (see note 5);
Zohar, section 3, 83:1, et al.
[5] Similary with Aharon, his being the Kohen *Gadol* (see Maamar "Ko Tivar-
chu", 5654). See also Tosefta of the end of Kritut; Or HaTorah on Parashat
VaEreh on the verse: "...they are [literally: he is] Aharon and Moshe".
[6] Numbers 16:5.
[7] Divrei HaYamim I 23:13.
Parashat Korach
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The Meaning of "Good Deeds"
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The Ba'al HaTanya notes the expression "Teshuva and Maasim Tovim [Good
Deeds]" which is extant in the writings of the Sages and explains: the perfor-
mance of the Mitzvot are liable to be in a manner that is not "good", i.e. does
not "illumine" although they [the deeds] are still considered Mitzvot.
A parable illustrating this point: diamonds covered with filth -- not only
do the diamonds not shine, but they are a source of "darkness" and revulsion --
their inner properties are hidden and encrusted. Similarly, Mitzvot are
designed to add "light" in this world and, if one performs the Mitzvot for
ulterior motives, this brings him to a feeling of pride which is the opposite
of the idea of a "Mitzvah" which is derived from "Tzavtah V'Chibur" [binding
and attachment] -- i.e. by performing a Mitzvah a person is attached to Hashem,
and through pride and arrogance he is cut off, Rachmana Le'Tzlan, from Hashem;
Hashem says about a proud person [8] : "He and I cannot dwell [together]".
Moshe's Intention in His Answer To Korach
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This was Moshe's answer to Korach and his cohorts: true, that the actual
deed is predominant; however, the performance of the Mitzvot must be in a
manner of "morning", the Mitzvot must be "illuminating" so that they bring
about "Hashem will make known" [9] [allegorically interpreted here as "Hashem
will be made known"] -- i.e. the knowledge and revelation of G-dliness. It is
possible to perform the Mitzvot without the proper intention, but then they do
not illumine ("morning") and they do not bring about a knowledge (revelation)
of G-dliness ("Hashem will make known"). This interpretation is hinted at in
both of Rashi's explanations on the verse:
(1) "perhaps they will do Teshuvah": although it is possible to do Teshuvah
instantaneously, it is necessary for them to do an illuminating Teshuvah
("morning") so that their deeds (Mitzvot) shall be "good". When a person
does Teshuvah from fear, although his sins are forgiven, he still senses
himself as an "entity"; the Teshuvah must be from great love ("Ahava
Rabba") so that "intentional transgressions are considered as if they were
merits".
(2) "Hashem has made boundaries in his world": Moshe hinted at the advantage
that "illuminating" Mitzvot have over those that are not through the par-
able of evening and morning: though both evening and morning are creations
of Hashem and through the combination and evening and morning together was
the "first day" created -- still evening remains dark and morning, light.
Here is also hidden the answer to "why should you rule over...": true that
"the entire congregation are all holy and Hashem is amongst [literally
"inside"] them" -- every Jew is holy not only by virtue of his soul, but by
virtue of his body as well, and through this holiness he has the power (by the
performance of Mitzvot) to "draw" down to this world the Essence of Hashem
("and Hashem is inside them"); however, since the Mitzvot must be illuminating
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[8] Sota 5:1.
[9] Numbers 16:5 (continuation of Moshe's answer to Korach).
Parashat Korach
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("good deeds"), therefore:
(1) There is an infinite advantage of the Mitzvot of Moshe Rabbenu over the
Mitzvot of the rest of Bnei Yisrael.
(2) It is necessary to "receive" all divine influences from Moshe Rabbenu, and
from his parallels in every generation and generation, not only in connec-
tion with the service of the heart and mind, but also in connection with
the performance of the Mitzvot [10] -- and, in particular, so that they
should be "good" deeds.
The Lesson to be Learnt Concerning Our Divine Servine
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From the Parshiot of Shlach and Korach, we learn: there are those that
claim that the performance of the Mitzvot are not that important, but "what is
the heart" is important and, on the other hand, there are those who claim that
the performance of the Mitzvot is sufficient without concentrating on the ser-
vice of the heart (prayer) and the study of Chassidut.
We see from these two Parshiot that both forms of divine service must be
practiced together and in harmony. As the previous Lubavitcher Rebbe, Rabbi
Yosef Yizchak of Lubavitch Zatzal, stressed that the physical deed was predom-
inant, but one must take care that the deed must be refined and pure, something
that comes through the study of the inner part of the Torah (Chassidut) and the
service of prayer.
Through service in both these directions, this world is made a dwelling
place for Him, may He be blessed, in two manners: a dwelling for His Essence
and in a manner that His Essence be revealed. Shabbat Shalom.
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[10] See Tanya, chapter 42 regarding the fear that brings about the perfor-
mance of the Mitzvot coming from Moshe Rabbenu.
Parashat Korach