Korach Parsha Sheet
רמב"ן על התורה Selected Pieces from the Ramban’s Commentary on the Torah מלוקט ע"פ קונטרוס של הרה"ג ירחמיאל פרייד פרק טז
יז
פסוק א ד"ה ונכון ד כא ד"ה אבל הטעם כא ד"ה וזו כט ל ,לג י
ענין האיך הצליח קרח להסיר לב העם ממש"ר ,ולמה חכה עד עתה לעורר מחלוקתו ענוונותו והכנעתו העצומה של אהרן הכהן הטעם שרצה הקב"ה לכלות את כל כלל ישראל ח"ו כיצד דרך מבקשי הרחמים להתפלל על ישראל בחטאם של ישראל שחייבם מגפה בימי דוד חומרת חטאו של קרח ועוצם כפירתו החידוש בבריאה בפתיחת הארץ יחוד דרכו של הקב"ה לנהוג במגפות בכל הדורות
גור אריה להמהר"ל Selected Pieces from the Maharal’s Gur Aryeh מלוקט ע"פ קונטרוס של הרה"ג יהושע דוד הרטמן פרק טז
יז
יח
אות )ע"פ הוצאת ממכון ירושלים( ב ג דו י יג טז כח לט ד ז טו ט
ענין דוקא בחולק על הכהונה מצנו לשון "ויקח" ,והטעם לא שייכת לקיחה על האדם ,משום שיש בו דעת אי הזכרת שם יעקב במחלוקת קרח ,והגנאי שיצא מהצדיק בן רשע קרח העיקר ,ודתן ובירם נמשכו אחריו בביאור שאלות קרח "טלית שכלה תכלת" ",בית מלא ספרים" החולק על כהונה חולק גם על לויה ,והטעם מדוע לא הקריבו דת ואבירם קטורת חומרת המחלוקת שאף תינוקות נענשים החולק על ה' גורם מיתה לעצמו החולק על הכהונה לוקה בצרעת ,ואיפוה מצינו שקרח לקה בחירת שבט לוי היא הוכחה גם על הכהונה האם יש שמחה לפני ה' באבוד רשעים
5 Parsha Highlights for Further Discussion ”Moshe famously rebuts Korach by saying: “In the morning, Hashem will show who are His and who is holy... Why did Moshe have to tell them to wait until the morning? The Maharam brings down the gemara (Yoma 75a) which describes that one’s righteousness would determine the distance one would have to travel every morning to collect the manna. The manna would land on the Tzadikim’s doorsteps; while the wicked would have to travel far in order to collect their daily portion. Moshe was challenging Korach to do some real cheshbon hanefesh. Are you really as holy as you think you are? I guess we’ll find out tomorrow morning when !)you go out to collect the manna (Maharam Shif 16:5
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5 Parsha Highlights for Further Discussion (continued) •
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The Ibn Ezra claims that the story of Korach didn't happen in chronological order. In fact, the story really occurred right after chet ha'egel when the Leviim assumed the status that was originally intended for the Bechorim. However, the Ramban disagrees and maintains that Korach decided to revolt right after the punishments of parshas Shlach because the support for Moshe was at an all-time low. Rav Tzadok states beautifully that Korach sinned by believing that even though Bnei Yisroel had achieved spiritual greatness, that there was no more room (or need) for leadership and growth. The passuk says that Korach was sent "chaim she'olah", into a living hell. Without leadership establishing safeguards a person can be spiritually alive, perfected, "bshleimus hakedushah", yet still find himself in hell (Pri Tzadik, Korach 2). See Ha'Amek Davar (17:2-3) where the Netziv vouches for Korach's 250 cohorts. He says that they all had the most noble and sincere intentions; they knew that Moshe was correct, but they were “love-sick” for G-d. They yearned for the close connection to G-d that the Kohanim experience when performing the Avodah and were even willing to be moser nefesh in order to experience that connection. What are we willing to sacrifice for the sake of our connection with G-d? Onkolos translates the first word of the parsha "Va'Yikach" as "V'isplayg/and he separated". What did Korach separate? The Noam Elimelech explains that everyone's soul was originally from, and forever longs to be in, the Olam Ha’Elyon- a “world” of complete closeness, clarity, and awareness of the Divine. When Korach promoted unhealthy argument and confusion, he separated his own soul from the Olam Ha’Elyon (Noam Elimelech, Korach, D"H: Oh Ye'Amer Vayikach Korach).
Foundations
מחלוקת לשם שמים Arguments for the Sake of Heaven This week's parsha deals with the infamous rebellion and dispute of Korach and his cohort who wished to remove Moshe and Aharon from their mantles of leadership and priesthood. 1.
Machlokes L'Shem Shamayaim a. Pirkei Avos (5:17) states that the paradigm of a machlokes l'shem shamayim (loosely translated as: "dispute for the sake of Heaven") is represented by Hillel and Shammai, while the paradigm of the opposite, is the machlokes of Korach and his followers. i. The Noam Elimelech draws a distinction between the two examples the mishna uses: "Machlokes of Hillel and Shammai" and "Machlokes of Korach and his followers". Shouldn't the mishna have written: "machlokes of Korach and Moshe"? R' Meilech explains that any machlokes for the sake of Heaven is based off of a unified goal of yearning to do God's will and striving for truth. It must be based off of love, respect, and awe for the other party. The Machlokes that wasn't l'shem shamayim was between "Korach and his followers" because they were all fighting for personal reasons such as honor and haughtiness, etc. (Likkutei Shoshana, "Eizeh Hi Machlokes"). Similarly, Rebbe Nachman explains that a machlokes l'shem shamayim is a tremendous display of love and peace (L.M. I, 56:8). 1. See Magen Avos and Medresh Shmuel who echo similar points. Is the argument between two people, or within oneself? 2. The Chosen Yeshu’os also makes a diyuk in the Lashon of “kol”- the entire machlokes must be l’shem shamayim. If there is a tiny fragment that is for one’s own honor, the entire machlokes goes down the drain. b. The Shulchan Aruch paskins that we must fast on the 9th of Adar because on that day Beis Shammai and Beis Hillel disagreed (O.C., Ta'anis 580). The Levush explains that this day warrants fasting
2.
(even though it was a machlokes l'shem shamayim) because "it became as if there were two torahs, this one prohibits and this one permits..." (O.C. 580, "Elah"). The Elyah Rabbah disagrees though and explains that the fast was because the argument became violent, resulting in the death of 3,000 talmidim (O.C. 580:7). Aftermath a. Punishment -The mouth of the earth which swallowed Korach and his followers was one of the ten things created during the twilight of Erev Shabbos on the 6th day of Creation (Pirkei Avos 5:6). b. Middah K’Neged Middah 1. Dasan and Aviram brazenly told Moshe “we will not go UP” (16:12). As a direct result, Hashem punished them measure for measure by making them go DOWN deep into the earth (Tanchuma Korach 6, Bamidbar Rabba 10). 2. By denying Moshe’s legitimacy as emissary of God -one of the paramount tenets of our faith- they were essentially destroying the foundation of our religion (See Alshich and Meshech Chochma 16:25-30). The same way they wished to destroy the foundation of Torah, Hashem decided to remove the physical foundation (ie. the earth) from beneath their feat. c. Korach's children were saved from punishment due to thoughts of repentance that entered their hearts moments before being swallowed up by the earth. The earth opened up around them, but they stood unharmed on three pillars of earth (Yalkut Shimoni, Korach 752; Shocher Tov 1:15). The Maharsha disagrees and says that they were swallowed up but left on a higher place in gehenom; it's from this place that they sang their songs- "mizmor shir livnei korach" (Maharsha, Sanhedrin 110a).
יז
פסוק א ד"ה ונכון ד כא ד"ה אבל הטעם כא ד"ה וזו כט ל ,לג י
ענין האיך הצליח קרח להסיר לב העם ממש"ר ,ולמה חכה עד עתה לעורר מחלוקתו ענוונותו והכנעתו העצומה של אהרן הכהן הטעם שרצה הקב"ה לכלות את כל כלל ישראל ח"ו כיצד דרך מבקשי הרחמים להתפלל על ישראל בחטאם של ישראל שחייבם מגפה בימי דוד חומרת חטאו של קרח ועוצם כפירתו החידוש בבריאה בפתיחת הארץ יחוד דרכו של הקב"ה לנהוג במגפות בכל הדורות
גור אריה להמהר"ל Selected Pieces from the Maharal’s Gur Aryeh מלוקט ע"פ קונטרוס של הרה"ג יהושע דוד הרטמן פרק טז
יז
יח
אות )ע"פ הוצאת ממכון ירושלים( ב ג דו י יג טז כח לט ד ז טו ט
ענין דוקא בחולק על הכהונה מצנו לשון "ויקח" ,והטעם לא שייכת לקיחה על האדם ,משום שיש בו דעת אי הזכרת שם יעקב במחלוקת קרח ,והגנאי שיצא מהצדיק בן רשע קרח העיקר ,ודתן ובירם נמשכו אחריו בביאור שאלות קרח "טלית שכלה תכלת" ",בית מלא ספרים" החולק על כהונה חולק גם על לויה ,והטעם מדוע לא הקריבו דת ואבירם קטורת חומרת המחלוקת שאף תינוקות נענשים החולק על ה' גורם מיתה לעצמו החולק על הכהונה לוקה בצרעת ,ואיפוה מצינו שקרח לקה בחירת שבט לוי היא הוכחה גם על הכהונה האם יש שמחה לפני ה' באבוד רשעים
5 Parsha Highlights for Further Discussion ”Moshe famously rebuts Korach by saying: “In the morning, Hashem will show who are His and who is holy... Why did Moshe have to tell them to wait until the morning? The Maharam brings down the gemara (Yoma 75a) which describes that one’s righteousness would determine the distance one would have to travel every morning to collect the manna. The manna would land on the Tzadikim’s doorsteps; while the wicked would have to travel far in order to collect their daily portion. Moshe was challenging Korach to do some real cheshbon hanefesh. Are you really as holy as you think you are? I guess we’ll find out tomorrow morning when !)you go out to collect the manna (Maharam Shif 16:5
•
5 Parsha Highlights for Further Discussion (continued) •
•
•
•
The Ibn Ezra claims that the story of Korach didn't happen in chronological order. In fact, the story really occurred right after chet ha'egel when the Leviim assumed the status that was originally intended for the Bechorim. However, the Ramban disagrees and maintains that Korach decided to revolt right after the punishments of parshas Shlach because the support for Moshe was at an all-time low. Rav Tzadok states beautifully that Korach sinned by believing that even though Bnei Yisroel had achieved spiritual greatness, that there was no more room (or need) for leadership and growth. The passuk says that Korach was sent "chaim she'olah", into a living hell. Without leadership establishing safeguards a person can be spiritually alive, perfected, "bshleimus hakedushah", yet still find himself in hell (Pri Tzadik, Korach 2). See Ha'Amek Davar (17:2-3) where the Netziv vouches for Korach's 250 cohorts. He says that they all had the most noble and sincere intentions; they knew that Moshe was correct, but they were “love-sick” for G-d. They yearned for the close connection to G-d that the Kohanim experience when performing the Avodah and were even willing to be moser nefesh in order to experience that connection. What are we willing to sacrifice for the sake of our connection with G-d? Onkolos translates the first word of the parsha "Va'Yikach" as "V'isplayg/and he separated". What did Korach separate? The Noam Elimelech explains that everyone's soul was originally from, and forever longs to be in, the Olam Ha’Elyon- a “world” of complete closeness, clarity, and awareness of the Divine. When Korach promoted unhealthy argument and confusion, he separated his own soul from the Olam Ha’Elyon (Noam Elimelech, Korach, D"H: Oh Ye'Amer Vayikach Korach).
Foundations
מחלוקת לשם שמים Arguments for the Sake of Heaven This week's parsha deals with the infamous rebellion and dispute of Korach and his cohort who wished to remove Moshe and Aharon from their mantles of leadership and priesthood. 1.
Machlokes L'Shem Shamayaim a. Pirkei Avos (5:17) states that the paradigm of a machlokes l'shem shamayim (loosely translated as: "dispute for the sake of Heaven") is represented by Hillel and Shammai, while the paradigm of the opposite, is the machlokes of Korach and his followers. i. The Noam Elimelech draws a distinction between the two examples the mishna uses: "Machlokes of Hillel and Shammai" and "Machlokes of Korach and his followers". Shouldn't the mishna have written: "machlokes of Korach and Moshe"? R' Meilech explains that any machlokes for the sake of Heaven is based off of a unified goal of yearning to do God's will and striving for truth. It must be based off of love, respect, and awe for the other party. The Machlokes that wasn't l'shem shamayim was between "Korach and his followers" because they were all fighting for personal reasons such as honor and haughtiness, etc. (Likkutei Shoshana, "Eizeh Hi Machlokes"). Similarly, Rebbe Nachman explains that a machlokes l'shem shamayim is a tremendous display of love and peace (L.M. I, 56:8). 1. See Magen Avos and Medresh Shmuel who echo similar points. Is the argument between two people, or within oneself? 2. The Chosen Yeshu’os also makes a diyuk in the Lashon of “kol”- the entire machlokes must be l’shem shamayim. If there is a tiny fragment that is for one’s own honor, the entire machlokes goes down the drain. b. The Shulchan Aruch paskins that we must fast on the 9th of Adar because on that day Beis Shammai and Beis Hillel disagreed (O.C., Ta'anis 580). The Levush explains that this day warrants fasting
2.
(even though it was a machlokes l'shem shamayim) because "it became as if there were two torahs, this one prohibits and this one permits..." (O.C. 580, "Elah"). The Elyah Rabbah disagrees though and explains that the fast was because the argument became violent, resulting in the death of 3,000 talmidim (O.C. 580:7). Aftermath a. Punishment -The mouth of the earth which swallowed Korach and his followers was one of the ten things created during the twilight of Erev Shabbos on the 6th day of Creation (Pirkei Avos 5:6). b. Middah K’Neged Middah 1. Dasan and Aviram brazenly told Moshe “we will not go UP” (16:12). As a direct result, Hashem punished them measure for measure by making them go DOWN deep into the earth (Tanchuma Korach 6, Bamidbar Rabba 10). 2. By denying Moshe’s legitimacy as emissary of God -one of the paramount tenets of our faith- they were essentially destroying the foundation of our religion (See Alshich and Meshech Chochma 16:25-30). The same way they wished to destroy the foundation of Torah, Hashem decided to remove the physical foundation (ie. the earth) from beneath their feat. c. Korach's children were saved from punishment due to thoughts of repentance that entered their hearts moments before being swallowed up by the earth. The earth opened up around them, but they stood unharmed on three pillars of earth (Yalkut Shimoni, Korach 752; Shocher Tov 1:15). The Maharsha disagrees and says that they were swallowed up but left on a higher place in gehenom; it's from this place that they sang their songs- "mizmor shir livnei korach" (Maharsha, Sanhedrin 110a).
