פרשת קרח Koirach 2021 – 2025
Contents
Hebrew
part / letter gymnastics and beetles in the heart.
Koirach
Shakes the Foundation of the World
Deferral
– Time for Reflection
A
Grave Accusation, and an Eternal Solution
Hebrew part / letter gymnastics and beetles in the
heart.
(א) {פרשת קרח} וַיִּקַּ֣ח קֹ֔רַח / חרק חקיו קריה הפוכה
מה לקח? למה לקח? אלא קרח חכם היה ועשיר, וגם לא היה חלק בחטא העגל
ולא בסלב ולא באפ מרד הקודם.
אז למה עכשיב?
רש"י ורמב"ן ז"ל מצתתים
מדרש תנחומה – לקח את אצמו לצד האחר למחלוקת.
אבל למה זה קרה?
הוא היה בחור. ובחטא העגל הבחורות עיבדו את העבודה בקודש. הרמב"ן ז"ל אומר
שזה מאוד הרגיז אותו והוא חיכה לרגע שתוכל להפוך את מלכות משה.
וזה רואים במקרא כמו כתבתי למאלה.
שמהפכים את קריאת המילים הרשאונים מקבלים חרק חקיו. החרק של המהפכה
הזות אכל את קרח. על חרקים כתוב
ויקרא י״א:מ״ג
אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בְּכׇל הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא
תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם.
לא להכניס שקץ לנפש. איך אפשר? או דרך אכילה, או דרך שרירות בלב...
כמו שכתוב – במדבר ט"ו:ל"ט: לא תתורו אחרי לבבכם.
קרח נתן ליצרו להכניס שקץ לליבו ובדרך זו חקק חוקים שמתנגדים לתורה.
ביטל את כל תורתו וגם לקח עיתו המונים מהעם. חרק הזה אכל אותו ואת תורתו וע"ה שלו ומשפחתו ואת כל אשר לו, וגם המשיך לאכול את סביבתו. עד כמה היו
בניו גדולים שהיצליחו לחזור בתשובה שלימה עד כדי כך שיש לנו פרקי תהילם מהם!
נתפלל יום ולילה שנצליח לקחת לקח מזה המקרה ולא עלינו כזה דבר כמו
לקורח.
הבדל בינ לקיחת קרח, אהרן והשם
במדבר י"ז:י'
(י) הֵרֹ֗מּוּ מִתּוֹךְ֙ הָעֵדָ֣ה הַזֹּ֔את וַאֲכַלֶּ֥ה אֹתָ֖ם
כְּרָ֑גַע וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם׃
(יא) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה
וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ
מְהֵרָ֛ה אֶל־הָעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י
יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף׃
(יב) וַיִּקַּ֨ח אַהֲרֹ֜ן כַּאֲשֶׁ֣ר׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֙רׇץ֙
אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙
אֶֽת־הַקְטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם׃
(יג) וַיַּעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּעָצַ֖ר
הַמַּגֵּפָֽה׃
(טז) {חמישי} וַיְדַבֵּ֥ר יי אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
(יז) דַּבֵּ֣ר׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה
מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כׇּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים
עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃
לקיחת קרח – להזיק ולחלוק
לקיחת אהרון – להציל, לרפות ולעשות שלום.
לקיחת יי – ולהצדיק ולהשלם את העולם
English transcript:
Parashat Korach
(1) “And Korach took” (Bamidbar 16:1) – חרק חקיו
קריא הפוכה (“A beetle his laws, read backwards”). And further: The Roschei
Teivois (first letters) of בן לבי are Beis Lamed. Also read backwards: Lev,
Heart.
What did Korach take? Why did he take? Korach was wise and
rich, and he had neither participated in the sin of the Golden Calf nor in the
quails, nor in any of the previous rebellions.
Why then now?
Rashi and Ramban, may their souls rest in peace, quote the
Midrash Tanchuma: He took himself aside to stir up strife.
But why did this happen?
He was a firstborn. At the sin of the Golden Calf, the
firstborn lost their right to serve as priests in the sanctuary, which,
according to Ramban, greatly angered him. He waited for the moment to overthrow
Mosche’s rule.
This is seen in the scripture, as mentioned above. By
reversing the first words, one gets חרק חקיו (“A beetle his
laws”). The beetle of his outrage devoured Korach’s heart, and then him
entirely. About beetles it is written:
“Do not make your souls detestable with any creeping thing
that creeps, and do not defile yourselves with them, lest you become unclean
through them.” (Vayikra 11:43).
One should not let detestable things into the soul. How is
this possible? Either through eating or through the willfulness of the heart,
as it is written: “You shall not follow the desires of your heart.” (Bamidbar
15:39).
Korach allowed his inclination to let detestable things into
his heart, and in this way, he established laws that contradict the Torah. See
specifically Malbim on this passage; Bamidbar 16:18. Explanation below.
He nullified his entire Torah and took many people from the
nation with him. This “beetle” devoured him, his Torah, his followers, his
family, and everything that belonged to him, and it continued to devour his
surroundings. How great were his sons that they managed to perform complete
repentance to the extent that we have Psalms from them!
Let us pray day and night that we succeed in learning the
lesson from this incident and that such a thing as happened to Korach does not
befall us.
במדבר י"ז:י'
Bamidbar 17:
(י) הֵרֹ֗מּוּ מִתּוֹךְ֙ הָעֵדָ֣ה הַזֹּ֔את וַאֲכַלֶּ֥ה אֹתָ֖ם
כְּרָ֑גַע וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם׃
10) Remove yourselves from the midst of this congregation,
and I will consume them in a moment, and they fell on their faces.
(יא) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה
וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ
מְהֵרָ֛ה אֶל־הָעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י
יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף׃
11) And Moshe said to Aaron, take your censer and put fire
from the altar on it, and place incense, and go quickly to the congregation to
atone for them, for wrath has gone out from before HaShem, the plague has begun.
(יב) וַיִּקַּ֨ח אַהֲרֹ֜ן כַּאֲשֶׁ֣ר׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֙רׇץ֙
And Aaron took as Moshe spoke and ran into the midst of the
assembly
and behold, the
plague had begun among the people, and he put the incense and atoned for the
people.
(יג) וַיַּעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּעָצַ֖ר
הַמַּגֵּפָֽה׃
13) ) And he stood between the dead and the living, and the plague
was stopped.
(טז) {חמישי} וַיְדַבֵּ֥ר יי אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
16) And HaShem spoke to Moshe, saying:
(יז) דַּבֵּ֣ר׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה
מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כׇּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים
עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃
17) Speak to the children of Israel, and take from them a rod,
a rod for each father’s house, from all their leaders according to their
fathers’ houses, twelve rods; each man shall write his name on his rod.
לקיחת קרח – להזיק ולחלוק
Korach’s “Taking”
– to harm and to divide.
לקיחת אהרון – להציל, לרפות ולעשות שלום.
Aaron’s “Taking–”
to save, to heal, and to make peace.
לקיחת יי – ולהצדיק ולהשלם את העולם
HaShem’s “Taking
–” to justify and to complete the world.
Another Perspective:
במדבר ט"ז:ו'
(ו) זֹ֖את עֲשׂ֑וּ קְחוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח
וְכׇל־עֲדָתֽוֹ׃
Do this: Take censers for yourselves, Korach and all his
company.
במדבר ט"ז:י'
(י) וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כׇּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ
וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃
And He brought you near, and all your brothers, the sons of
Levi, with you, and you seek the priesthood also?!
(יא) לָכֵ֗ן אַתָּה֙ וְכׇל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יְהֹוָ֑ה
וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י [תַלִּ֖ינוּ] (תלונו) עָלָֽיו׃
Therefore, you and all your company are gathered together
against HaShem, and Aaron, MA - what is he that you murmur against him?
It should further be noted: In no passage where Aaron is
called to act with the incense is it said “for yourself” or anything similar.
It is deliberately omitted.
This clearly shows that Aaron does not take the incense
for himself, but solely for the salvation of others. He knows how dangerous
his mission is. He could perish if he is not worthy to confront the angel of
death.
Moshe urgently warns Korach and his company: By the very
fact that you make such claims and arguments, you show that you act out of
self-interest.
And Aaron – he is MA – selfless, and thereby connected to
HaShem, and this selflessness qualifies him for his role as High Priest.
A High Priest who has even the slightest trace of
self-interest will not survive his office for a year.
Moshe thus also tries to save Korach and his company from
certain death.
רמב"ן במדבר ט"ז:0
(הקדמה)
סדר ויקח קרח
(א-ג)
פרשה זו יפה נדרשת במדרש רבי תנחומא (תנחומא קרח ב').
ויקח קרח – לקח עצמו
לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה, וזהו שתרגם אנקלוס: ואיתפלג – נחלק
מתוך העדה להחזיק במחלוקת. וכן: מה יקחך לבך (איוב ט"ו:י"ב) – לוקח אותך
להפליגך משאר בני אדם. לשון רבינו שלמה.
ודעת המדרש אינו כפירוש
הרב, אבל אמרו שם: אין ויקח אלא לשון פליגה, שלבו לקחו, כענין שנאמר: מה יקחך לבך
(איוב ט"ו:י"ב), ואינו רוצה לומר שלקח עצמו לצד אחד. וכן: מה יקחך לבך (איוב
ט"ו:י"ב) – איננו שיקח אותך לצד אחד להפליג עצמך משאר בני אדם.
אבל כונת המדרש בויקח
קרח – שלקח עצה בלבו לעשות מה שיספר, כי הלקיחה תאמר על העצה והמחשבה. וכן: מה יקחך
לבך – מה מחשבה יקח לך לבך שתחשוב בסתר לית דין ולית דיין ולא תגלה אותה, או מה ירזמון
עיניך (איוב ט"ו:י"ב) שמתוך רמיזותיך ניכר שאתה כופר במשפט האלהים, ולא תפרש
זה אבל תקרא תגר כמסתיר עצמו. ואליפז אמר זה לאיוב קודם שיגלה איוב מחשבתו במאמר: ברור
שאין לבורא השגחה בפרטי הנבראים השפלים, ולכך אמר לו: ואמרת מה ידע אל הבעד ערפל ישפוט
(איוב כ"ב:י"ג). והוא ענין המענה ההוא למתבונן בו. וכן לשון לקיחה במחשבה:
קחו מוסרי (משלי ח':י'), לבלתי קחת מוסר (ירמיהו י"ז:כ"ג). ואמרו עוד במדרש
(במדבר רבה י"ח:ט"ז): ויחלק ויקבץ וידבר ויצו קרח אינו אומר, אלא ויקח –
מה לקח, לא לקח כלום אלא לבו נטלו. אמר הכתוב: מה יקחך לבך (איוב ט"ו:י"ב).
והוא מה שפרשתי.
ואנקלוס שתרגם: ואיתפליג,
פתר הענין לא הלשון, כמנהגו במקומות רבים. וכן תירגם: על דבר קרח (במדבר י"ז:י"ד)
– על פלוגתא דקרח. ותירגם: בדבר בלעם (במדבר ל"א:ט"ז) – בעצת בלעם, כי הוא
מזכיר הענין בתרגומו.
ור' אברהם אמר: ויקח
קרח – אנשים, דרך קצרה, כמו: חמור לחם (שמואל א ט"ז:כ'). ואחרים אמרו כי: ודתן,
כמו: ובני צבעון ואיה וענה (בראשית ל"ו:כ"ד), ותקונו: ויקח קרח דתן ואבירם.
ולפי דעתי: אין צורך,
כי הגון הוא בלשון שיאמר: ויקח קרח ודתן ויקומו ויקהלו על משה, כי בכל תחלת מעשה תבא לקיחה, והוא לשון התעוררות
במעשה ההוא. וכן: ואבשלום לקח ויצב לו בחייו את מצבת (שמואל ב י"ח:י"ח).
ואם תחפוץ לפרש כי הלקיחה על הדבר אשר יזכיר אחרי כן: ויקח אבשלום את המצבת ויצב לו
בחייו, כך תפרש: ויקח קרח את האנשים מבני ישראל חמשים ומאתים, ויקומו לפני משה ויקהלו
על משה ועל אהרן (במדבר ט"ז:ג').
ואמר ר' אברהם כי
זה הדבר היה במדבר סיני כאשר נחלפו הבכורים ונבדלו הלויים, כי חשבו ישראל שאדננו משה
עשה זה מדעתו לתת גדולה לאחיו, גם לבני קהת שהם קרובים אליו, ולכל בני לוי שהם ממשפחתו.
והלוים קשרו עליו בעבור היותם נתונים לאהרן ולבניו, וקשר דתן ואבירם בעבור שהסיר הבכורה מראובן אביהם,
גם קרח בכור היה. וזה מדעתו של ר' אברהם שהוא אומר במקומות רבים אין מוקדם ומאוחר בתורה
לרצונו. וכבר כתבתי (רמב"ן במדבר ט':א') כי על דעתי כל התורה כסדר זולתי במקום
אשר יפרש הכתוב ההקדמה והאיחור, וגם שם לצורך ענין ולטעם נכון. אבל היה הדבר הזה במדבר
פארן בקדש ברנע אחר מעשה המרגלים.
והנכון במרדם, שכעס קרח על נשיאות אליצפן כמאמר רבותינו (תנחומא
קרח א'), וקנא גם באהרן, כמו שאמר: ובקשתם גם כהונה (במדבר ט"ז:י'). ונמשכו דתן
ואבירם עמו, ולא על הבכורה, כי יעקב אביהם הוא אשר נטלה מראובן ונתנה ליוסף, אבל גם
הם אמרו טענתם: להמיתנו במדבר (במדבר ט"ז:י"ג), ולא אל ארץ זבת חלב ודבש
הביאותנו (במדבר ט"ז:י"ד).
והנה ישראל בהיותם
במדבר סיני לא אירע להם שום רעה, כי גם בדבר העגל שהיה החטא גדול ומפורסם היו המתים
מועטים ונצלו בתפלתו של משה שהתנפל עליהם ארבעים יום וארבעים לילה, והנה היו אוהבים
אותו כנפשם ושומעין אליו, ואלו היה אדם מורד במשה בזמן ההוא היו העם סוקלין אותו, ולכן
סבל קרח גדולת אהרן, וסבלו הבכורים מעלת הלויים וכל מעשיו של משה. אבל בבואם אל מדבר
פארן, ונשרפו באש תבערה ומתו בקברות התאוה רבים, וכאשר חטאו במרגלים לא התפלל משה עליהם
ולא בטל הגזרה מהם, ומתו נשיאי כל השבטים במגפה לפני י"י (במדבר י"ד:ל"ז)
ונגזר על כל העם שיתמו במדבר ושם ימותו, אז היה נפש כל העם מרה, והיו אומרים בלבם כי
יבאו להם בדברי משה תקלות. ואז מצא קרח מקום לחלוק על מעשיו, וחשב כי ישמעו אליו העם.
וזה טעם: להמיתנו במדבר (במדבר ט"ז:י"ג) – אמרו: הנה הבאת אותנו אל המקום
הרע הזה ולא קיימת בנו מה שנדרת לתת לנו ארץ זבת חלב ודבש, כי לא נתת לנו נחלה כלל,
אבל נמות במדבר ונהיה כלים שם, כי גם זרענו לא יצא מן המדבר לעולם, יבטל מן הבנים מה
שנדרת להם כאשר נתבטל מן האבות. וזה טעם תלונתם הנה במקום הזה אחר גזרת המרגלים מיד.
והקרוב, כי היו אלה הנקהלים כולם בכורות כי על כן חרה להם על הכהונה, ולכך אמר להם
משה שיקחו מחתות כמנהגם הראשון ויתגלה הדבר אם יבחר השם בהם או בכהנים.
(ד)
[ויפול על פניו – ולא ויפלו, כי אהרן במוסרו וקדושתו לא ענה דבר בכל המחלוקת הזו, ויהי
כמחריש וכמודה שמעלת קרח גדולה ממעלתו, אבל הוא עושה כדבר משה ומקיים גזרת מלך
And he fell on his face – and not they fell, for Aaron, in
his devotion and holiness, did not say a word in this entire dispute, and he
was as if silent and admitting that Korach’s greatness was
greater than his, but he does as Moshe says and fulfills the king’s decree.]
Aaron was impartial! Therefore, he cannot intervene himself.
במדבר ט"ז:י"א
(יא) לָכֵ֗ן אַתָּה֙ וְכׇל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יְהֹוָ֑ה
וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י [תַלִּ֖ינוּ] (תלונו) עָלָֽיו׃
Read with Maharal Ma = HaShem, and Aaron is Ma, and they are
puffed up – see above, Aaron says nothing and does not fall on his face!
Koirach Shakes the Foundation of the World
Topsy-Turvy World
במדבר ט"ז:ג'
(ג) וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ
אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כׇל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם
יְהֹוָ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה׃
And they gathered against Moshe and against Aaron and said
to them: Enough is enough for you, for the entire congregation (Sanhedrin?
Elders?) is holy, and HaShem is among them, and why do you exalt yourselves
over the congregation of HaShem?
Here one can very well study the application of moral
equivalence for the purpose of manipulation and power seizure.
What are these people actually doing:
They claim, according to the commentators Rashi, Ramban, and
Or Hachaim: All of us, the entire people, spoke with G!d the Merciful and Just
at Mount Sinai! Just like you, Moshe, and Aaron!
Therefore, we are worth just as much, and our right to
direct interaction with the Shechinah is exactly the same as yours! (This is
called “entitlement” in modern terms, perhaps in German: self-righteous
self-exaltation, self-entitlement).
What do they conceal here, most likely at Korach’s
instigation?
At Mount Sinai, the people did not speak to HaShem, but
HaShem spoke to the people.
The people, all of them, including Korach and his company,
fell dead at the first utterance, were revived by HaShem, fell dead again, were
revived again, and the third time they begged Moshe: You speak with HIM, we
can’t take it anymore!!
Then comes this long sequence in which Moshe runs back and
forth between the people and HaShem, up the mountain, down the mountain, up
again, down again. See the essay “Yisro – the most important contract in the
world” for this.
A contract is drawn up between HaShem, Moshe, and the
people, for eternity, specifically also for us, this last generation:
The people send Moshe to HaShem. HaShem confirms Moshe as
THE ONLY authorized mediator. The people confirm this authorization with “Naase
ve Nishma” – we will do and hear.
And thus, Moshe is eternally appointed as the bearer of the
Torah from Heaven.
The only one who remained standing was Moshe. And not only
did he remain standing, he had to work very hard, climbing and descending the
1000-meter-high mountain multiple times!
We know nothing of Aaron and Miriam, I couldn’t find
anything so far.
It is therefore an outrageous audacity and perfidy to now
come and claim that all are equal.
And not only that: This claim destroys Moshe’s position as
the bearer of the Torah from Heaven.
See also Malbim on this passage; Bamidbar 16:18.
He says there, at the passage where they all present
themselves with their censers before the Tent of Meeting:
Korach, by staging the incense offering BEFORE the Tent,
demonstrates a total rejection of the Torah and the existence of HaShem. For if
he had even the slightest doubt that Moshe might indeed be HaShem’s messenger,
and the Torah real, and HaShem real, he would have recoiled in terror from his
plan.
By proceeding, however, he shows that he considers it all a
farce and charlatanism. And Moshe as a magician like Pharaoh’s. So says Malbim.
And now we see why the reaction is as it is: If Korach and
his company succeeded in rallying the entire people behind them, the world
would cease to exist!
For it is also written: ירמיהו ל"ג:כ"ה
(ה) כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה אִם־לֹ֥א בְרִיתִ֖י יוֹמָ֣ם וָלָ֑יְלָה
חֻקּ֛וֹת שָׁמַ֥יִם וָאָ֖רֶץ לֹא־שָֽׂמְתִּי׃
If My covenant is not present day and night, I would not
have established the laws of heaven and earth.
The covenant is the Bris Milah.
Meaning: Without Am Yisrael, there is no reason for this
world to exist. And without the Torah from Heaven, there is no Am Yisrael. And
without Moshe and the contract at Sinai, there is no Torah from Heaven.
Korach thus became a lever for the Satan to destroy the
world. And Moshe and Aaron must prevent this at all costs.
And therefore now:
(ד) וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו׃
And Moshe heard and fell on his face.
Why only Moshe and not Aaron?
Aaron is a pursuer of peace and is the one directly attacked
here. Korach attacks Moshe only because he wants the priesthood. Whether he is
aware that he is shaking the world order, he accepts it.
Why? The Midrash says: Korach had Ruach HaKodesh, and he saw
that Shmuel the Prophet would descend from him. Thus, he thought he would
survive this rebellion victoriously and rise to High Priest.
He “knew” that the world would continue after his rebellion!
But he was so blinded by his insatiable desire for
recognition that he was unable to consider his own death as a possibility. For
his sons were already grown, so he was no longer directly needed to reach
Shmuel the Prophet!
Deferral – Time for Reflection
(ה) וַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶֽל־כׇּל־עֲדָתוֹ֮ לֵאמֹר֒ בֹּ֠קֶר
וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת
אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו׃
And he spoke to Korach and all his company, saying: In the
morning, HaShem will show who is His and who is holy and will bring him near to
Him, and whom He chooses, He will bring near to Him!
Why the next morning? Why not immediately?
The Midrash says:
They were drunk. He wanted to give them time to sober up.
Further interpretation: On the one hand, the Tamid shel Erev
was already over. Thus, there was no longer an opportunity to offer a lawful
incense offering. But if Moshe had ordered this, it would have been an alien
fire, like with Nadav and Avihu, and thus the death of the offerers would have
been inevitable. That would have been tantamount to murder by proxy on Moshe’s
part, and not “HaShem will show who…”
Secondly, Moshe hoped that the mention of the incense would
remind them of Nadav and Avihu and lead them to repentance.
Thirdly, he wanted to give them a night to come to their
senses.
And indeed, with this, Moshe was able to save On ben Peleg!
His wife brought him to his senses, and he was able to
extricate himself from Korach’s snare.
Furthermore, it could be that she also secured a mitigation
of punishment for the 250 leaders: They were God-fearing enough not to approach
her when she sat with uncovered hair before the tent!
And therefore, these 250 are later called only sinners, not
wicked like Korach, Dathan, and Abiram. And their censers become a memorial to
their errors and a warning to all generations, and that is a great merit!
(ו) זֹ֖את עֲשׂ֑וּ קְחוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכׇל־עֲדָתֽוֹ׃
Do this: Take censers for yourselves, Korach and all his company.
(ז) וּתְנ֣וּ בָהֵ֣ן ׀ אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן ׀ קְטֹ֜רֶת
לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה ה֣וּא
הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי׃
And put fire in them (from the altar) and place incense on
them before HaShem tomorrow, and the man whom HaShem chooses, he shall be holy;
enough is enough for you, sons of Levi!
A Walk of Self-Sacrifice
(ח) וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי׃
And Moshe said to Korach: Hear now, sons of Levi!
It is to be emphasized here what superhuman greatness Moshe
displays. Korach and his band have repeatedly slandered, attacked, humiliated,
publicly insulted him, branded him a liar and a fraud. Korach wants with all
his might to overthrow Moshe and Aaron and take Aaron’s place.
And now, what does Moshe, the king, the only one in all of
human history who speaks face to face with the Creator of the world, at any
time and any place, do?
Does he need to engage in conversation at all?
As Moshe, certainly, for that is who he is, the unique
prophet who cares only about the people, every single member, and not a moment
about himself.
But as a king of flesh and blood? Certainly not, under any
circumstances, why should he?
On the contrary, HaShem has already offered him several
times to replace the entire people with his descendants! That would be an
offer, wouldn’t it?
And now, what does Moshe do?
He gets up and goes for a walk. He goes to Korach’s tent, solely
to save him from himself and the people and the world from ruin!
No trace of offense or vanity!
For Moshe has a different perspective. He, who is closer to
the Creator than anyone else, has the unique ability to see the world and
people from two perspectives: that of absolute reality and that of the
relative, subjective, flawed perception of reality given to man.
And therefore, it is about Netzach Yisrael, about this world
AND the world to come.
And from this perspective, he is untouchable by people. They
cannot offend or humiliate him, for he, as a creature driven by instinct and
self-interest, barely exists anymore.
(ט) הַמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙
מֵעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַעֲבֹ֗ד אֶת־עֲבֹדַת֙
מִשְׁכַּ֣ן יְהֹוָ֔ה וְלַעֲמֹ֛ד לִפְנֵ֥י הָעֵדָ֖ה לְשָׁרְתָֽם׃
Is it not enough for you that the God of Israel has separated
you from the congregation of Israel to bring you near to Him, to perform the
service of the Tabernacle of HaShem, and to stand before the congregation to
minister to them?
Why does Moshe speak here in the plural, seemingly to the
Levites, and not to Korach?
Malbim rules that, because Korach also questions the
position and selection of the entire tribe of Levi, they are directly addressed
by Moshe here. As if to say: Hey, Levites, do you see what’s happening?
But also to Korach himself: Korach, do you presume to
dismiss the entire tribe of Levi from their position as servants in the
Tabernacle, as determined by HaShem?
He thereby makes Korach aware of part of the magnitude of
his actions, at least for his own family and tribe. And Korach would have to
ask himself: What will my position in the tribe be if I succeed in this
revolution?
All this to move Korach to repentance.
Rabbi Yosef Bechor Shor says:
ר' יוסף בכור שור במדבר ט"ז:ט'
(י) המעט מכם – Is it a small thing in your eyes that it
is not enough for you, that you also seek the priesthood?
Is it not enough for you – Is the position as servants in
the Tabernacle and bearers of the Ark of the Covenant still not enough for you?
Why are you dissatisfied?
(יא) וַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כׇּל־אַחֶ֥יךָ בְנֵי־לֵוִ֖י אִתָּ֑ךְ
וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה׃
And He brought you and all your brothers, the sons of Levi,
near to Him, and you now seek the priesthood as well?
It is important here again to understand Moshe as the
prophet and human: He simply cannot condone this power-hungry, never-satisfied
attitude; he can probably, thanks to his connection with HaShem, intellectually
comprehend it. But he, as Moshe, cannot understand it. He is entirely devoted
to the greater whole and the plan of the holy Torah, and as such, his own
feelings are only of marginal interest to him.
Of course, he fights his battles with his own evil
inclination. But they are of a completely different caliber than the “petty”
issues he is dealing with here.
And Again: MA – WHAT
(יב) לָכֵ֗ן אַתָּה֙ וְכׇל־עֲדָ֣תְךָ֔ הַנֹּעָדִ֖ים עַל־יְהֹוָ֑ה
וְאַהֲרֹ֣ן מַה־ה֔וּא כִּ֥י [תַלִּ֖ינוּ] (תלונו) עָלָֽיו׃
Therefore – You and your entire company (band?) – you rebel
against HaShem! And Aaron – WHAT is he that you complain against him?
I have written a longer piece about the drasha on Shabbat
HaGadol by Maharal. In this drasha, he explains exactly what this MA, WHAT,
means here.
I have discussed this in various places. If the reader is
familiar with this part, simply skip it!
In brief: MA is 45 in Gematria. The Holy Name, each letter
spelled out, is also 45. Adam, man, is also 45.
HaShem is infinite, and therefore indeterminate, so: WHAT?
HaShem is also infinitely merciful and elevates the humble,
those who lie in the dust, who, like the dust of the earth, are also
indeterminate, MA, WHAT.
When man completely devotes himself to his true purpose,
which is to serve HaShem, he turns his evil inclination to dust and becomes MA,
WHAT.
At that moment, he can connect with HaShem, HaShem elevates
him and makes him the being that surpasses the angels, that completes creation
– the ADAM.
And that is what Aaron did when he stood aside and remained
silent in verse 3. When he accepted the decree of the Eternal regarding Nadav
and Avihu and served joyfully in the Tabernacle.
And with this Aaron, who is MA, WHAT, do you, Korach, want
to contend?
You cannot, for Aaron IS a part of the ETERNAL!
You are contending with HaShem.
Please, for your own sake, come to your senses, climb down
from this palm tree, and repent!
You have no chance!
Perfidy
(יג) וַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י
אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃
And Moshe sent to call Dathan and Abiram, the sons of Eliab,
and they said: We will not come up.
The question arises here: Why does he call them, and go to
the other in person?
Malbim says they were there too, but when they saw that it
was about the priesthood and not their concern with the firstborn, they went
home. And now Moshe tries to separate them from their desire and from Korach
and his band.
And why “come up”?
They are in the depths of self-centeredness. From there,
they would have to rise and come up to Moshe, to a level where they could
become open to criticism.
(יד) הַמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֙נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ
לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר׃
For not only have you brought us up from a land flowing with
milk and honey to kill us in the wilderness, but you also lord it over us.
(טו) {שני} אַ֡ף לֹ֣א אֶל־אֶ֩רֶץ֩ זָבַ֨ת חָלָ֤ב וּדְבַשׁ֙
הֲבִ֣יאֹתָ֔נוּ וַתִּ֨תֶּן־לָ֔נוּ נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם הַעֵינֵ֞י
הָאֲנָשִׁ֥ים הָהֵ֛ם תְּנַקֵּ֖ר לֹ֥א נַעֲלֶֽה׃
And you have not brought us to a land flowing with milk and
honey, nor given us an inheritance of fields and vineyards; will you gouge out
the eyes of these men? We will not come up.
We see here a prime example of what is legally called
perfidy, used with great success against the Jewish people by all blood
libellers through the millennia:
The exact same words from Moshe’s mouth (i.e., from HaShem
Yisborach Himself!) are used to trumpet a brazen, outrageous lie as the purest,
apparent truth, so that the masses believe it and fall for the deceivers.
Where was the milk and honey in Egypt, please?
If he had wanted to kill them, that would have happened
already at the sin of the Golden Calf. And there, Moshe fasted and struggled
for 40 long days and nights on the mountain to save the people from certain
destruction!
And what did Dathan and Abiram do there? Nothing! They didn’t
even help prevent the sin. They hid cowardly.
And on all other occasions, it should be examined where
these two scoundrels were and what they did or failed to do!
All this is simply swept away, and a fantasy image of a
paradisiacal Egypt is painted, where there was free fish and vegetables at all
times.
But that’s not enough: Then comes the second lie: For Moshe
would have loved to lead the people to Eretz Yisrael himself within three days
and build the Temple there. But there was a slight mishap called the spies. And
weeping for nothing, and the same claim: HaShem wants to kill us in the
wilderness!
So, who spread this? The same ones who now accuse Moshe of
not leading them to the land and claim he will never be able to (Ramban).
Therefore, the lesson to be learned is to be very, very
careful with believing claims, especially when power, prestige, and a lot of
money are at stake.
For that’s what it was ultimately about. They desperately
wanted to be the important ones who perform the sacrificial service in the
Tabernacle.
But it is precisely this desperate desire that disqualifies
them.
A Grave Accusation, and an Eternal Solution
Another question:
After the punishment of Korach and his band, the entire
congregation of Israel comes and threatens Moshe and Aaron with stoning,
because they “murdered the people of HaShem”?!
במדבר י"ז:ו‘
(ו) וַיִּלֹּ֜נוּ כׇּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִֽמׇּחֳרָ֔ת עַל־מֹשֶׁ֥ה
וְעַֽל־אַהֲרֹ֖ן לֵאמֹ֑ר אַתֶּ֥ם הֲמִתֶּ֖ם אֶת־עַ֥ם יְ־הֹוָֽה׃
And the entire congregation of the children of Israel
murmured against Moshe and against Aaron the next day, saying: You have killed
the people of HaShem!
(ז) וַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֔ן
וַיִּפְנוּ֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִנֵּ֥ה כִסָּ֖הוּ הֶעָנָ֑ן וַיֵּרָ֖א כְּב֥וֹד
יְ־הֹוָֽה׃
And as the congregation gathered against Moshe and Aaron,
they turned toward the Tent of Meeting, and behold, the cloud covered it, and
the glory of HaShem appeared.
(ח) וַיָּבֹ֤א מֹשֶׁה֙ וְאַהֲרֹ֔ן אֶל־פְּנֵ֖י אֹ֥הֶל מוֹעֵֽד׃
And Moshe and Aaron came to the front of the Tent of
Meeting.
(ט) {רביעי} וַיְדַבֵּ֥ר יְ־הֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
And HaShem spoke to Moshe, saying:
(י) הֵרֹ֗מּוּ מִתּוֹךְ֙ הָעֵדָ֣ה הַזֹּ֔את וַאֲכַלֶּ֥ה אֹתָ֖ם
כְּרָ֑גַע וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם׃
Remove yourselves from this congregation, and I will consume
them in a moment, and they fell on their faces.
The accusation is grave, and HaShem has no regard for it.
Not only that. In this case, He gives Moshe no time to intercede for the
people.
A terrible plague begins immediately.
Several questions arise here.
The first is: Where does this accusation come from,
and how is it justified?
The second is: What does “remove yourselves from this
congregation” mean here?
The third is: Why do both fall on their faces here?
Who is accused?
The Accusation:
According to Ibn Ezra: They accused Moshe and Aaron
of sorcery.
They still believed Korach’s lies. Here we see how highly
effective the evil tongue and slander are. Once ingrained in the heart, such
belief systems are almost impossible to uproot.
According to Ramban and Rashi: They accused them of
deliberately choosing the life-threatening incense offering without having received
a command from HaShem. That would then be murder by proxy, God forbid.
How does this accusation work: With Nadav and Avihu, it
became clear that no one but the commanded may offer the incense, and it must
be done exactly as commanded.
Now, the Levites, and Israel in general, are fundamentally
excluded from any offerings. These are reserved for the Kohanim.
It follows: Any incense offering was bound to end in death!
What is the resolution? The complaining 250 wanted to become
High Priests. Moshe told them, yes, he repeatedly pleaded with them to come to
their senses: There is only ONE High Priest, and therefore: Even if one of the
250 were truly chosen by HaShem, the other 249 would die! He tried to give them
a very, very good reason to abandon their rebellion.
Why then did they have to die, and why is the entire
congregation now condemned immediately without appeal?
For the reason already mentioned above by Malbim regarding
Korach. They believed in sorcery; they rejected the reality they lived daily –
HaShem clothes them, feeds them, gives them drink, drives away all poisonous
and dangerous animals, surrounds them with a mega-air conditioner, protects
them from UV and other excessive radiation during the day and from the icy
desert cold at night. And this since the exodus from Egypt until now. And they
know nothing better than to accuse Moshe and Aaron of sorcery or heresy and the
worst possible intentions!
Remove Yourselves
An extraordinarily strange choice of words. And the occasion
is confusing: Moshe and Aaron have just taken refuge at the entrance of the
Tent of Meeting under the wings of the Shechinah. So what does “remove
yourselves” mean here? They are already gone!
Abarbanel says: HaShem forbids them to intercede for the
people. “Do not pray, it will do no good.”
So grave is this repeated, deluded denial of HaShem’s
reality!
Why do both fall on their faces?
They are now both accused by the people, so they are
actually biased and have no opportunity to act as advocates or accusers before
the heavenly court! Their only option is to prostrate themselves before the
King and beg for a royal decree of mercy.
The Solution
What do the two do?
(יא) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֣ח אֶת־הַ֠מַּחְתָּ֠ה
וְתֶן־עָלֶ֨יהָ אֵ֜שׁ מֵעַ֤ל הַמִּזְבֵּ֙חַ֙ וְשִׂ֣ים קְטֹ֔רֶת וְהוֹלֵ֧ךְ
מְהֵרָ֛ה אֶל־הָעֵדָ֖ה וְכַפֵּ֣ר עֲלֵיהֶ֑ם כִּֽי־יָצָ֥א הַקֶּ֛צֶף מִלִּפְנֵ֥י
יְהֹוָ֖ה הֵחֵ֥ל הַנָּֽגֶף׃
11) And Moshe said to Aaron, take your censer and put fire
from the altar on it, and place incense, and go quickly to the congregation to
atone for them, for wrath has gone out from before HaShem, the plague has
begun.
(יב) וַיִּקַּ֨ח אַהֲרֹ֜ן כַּאֲשֶׁ֣ר׀ דִּבֶּ֣ר מֹשֶׁ֗ה וַיָּ֙רׇץ֙
אֶל־תּ֣וֹךְ הַקָּהָ֔ל וְהִנֵּ֛ה הֵחֵ֥ל הַנֶּ֖גֶף בָּעָ֑ם וַיִּתֵּן֙
אֶֽת־הַקְּטֹ֔רֶת וַיְכַפֵּ֖ר עַל־הָעָֽם׃
12) And Aaron took as Moshe spoke and ran into the midst of
the assembly, and behold, the plague had begun among the people, and he put the
incense and atoned for the people.
(יג) וַיַּעֲמֹ֥ד בֵּֽין־הַמֵּתִ֖ים וּבֵ֣ין הַֽחַיִּ֑ים וַתֵּעָצַ֖ר
הַמַּגֵּפָֽה׃
13) And he stood between the dead and the living, and the
plague was stopped.
(יד) וַיִּהְי֗וּ הַמֵּתִים֙ בַּמַּגֵּפָ֔ה אַרְבָּעָ֥ה עָשָׂ֛ר אֶ֖לֶף
וּשְׁבַ֣ע מֵא֑וֹת מִלְּבַ֥ד הַמֵּתִ֖ים עַל־דְּבַר־קֹֽרַח׃
14) And those who died in the plague were fourteen thousand
seven hundred, besides those who died because of Korach.
(טו) וַיָּ֤שׇׁב אַהֲרֹן֙ אֶל־מֹשֶׁ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד
וְהַמַּגֵּפָ֖ה נֶעֱצָֽרָה׃
15) And Aaron returned to Moshe at the entrance of the Tent
of Meeting, and the plague was stopped.
(טז) {חמישי} וַיְדַבֵּ֥ר יי אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
16) And HaShem spoke to Moshe:
(יז) דַּבֵּ֣ר׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה
מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כׇּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים
עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃
17) Speak to the children of Israel, and take from them a
rod, a rod for each father’s house, from all their leaders according to their
fathers’ houses, twelve rods; each man shall write his name on his rod.
Moshe and Aaron do what is typical of them: They save
what can be saved; they do not give up!
What follows is a very moving action scene, and perhaps THE
most extreme example of the dictum we learn from the events surrounding King
Hezekiah:
Even if a sharp sword is placed at your throat, never give
up hope, faith, and trust in HaShem! For every judgment can be overturned!
The Midrash describes the scene described in the verses
above in great detail.
Aaron jumped up, ran to the altar, took glowing embers into
his censer, took holy incense, and ran into the midst of the assembly that
wanted to stone him moments before.
There, he confronted the angel of death in person, with
incense in the censer, smoke rising.
The angel of death, at whose sight mortals immediately give
up their souls, looked at him angrily and exclaimed: “Mortal, what do you want?
Let me do my work; HaShem has commanded me! Who are you to so boldly confront
me?!”
Aaron: “I am Aaron, the High Priest of Israel, sent by
Moshe.”
The angel: “Ha! Who is Moshe, born of flesh?! Stand aside!
Command of the LORD!”
Aaron: “Moshe is the prophet well known to you, who speaks
with HaShem as one speaks with a man, who spoke with you in heaven, and brought
the holy Torah to us, and he does or commands nothing without consulting the
LORD. If you don’t believe it, they are standing there at the entrance of the
Tent of Meeting. Let us go to them, and they will confirm everything.”
Verse 15: And that is exactly what happened: The angel of
death and Aaron came to the entrance of the Tent, and HaShem Himself commanded
him to cease his mission.
The angel was very angry. For Moshe had revealed a secret he
had received from the angel of death in heaven at the giving of the Torah: That
the specific recipe prescribed by the Torah and the exact observance of the
ceremonial procedure of the incense offering can stop him.
The very big question remains: Why did neither Moshe nor any
other prophet or High Priest ever use this procedure again?
Finally, HaShem sets an eternal sign: He has the leaders of
all the tribes each bring a rod to Moshe. He places the rods before the Ark of
the Covenant, and the next morning, Aaron’s rod bears blossoms, buds, and fruit
of the almond tree, while all the other rods remain as they are – just rods.
And this Aaron’s rod remains before the Ark of the Covenant
for 880 years, unchanged, until it disappears along with it.
Thus, it is eternally established who the High Priest is,
what qualities he must possess, and from which tribe he comes. And also that
the Levites were chosen by HaShem, not by Moshe.
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