Parashat Korach

THOUGHTS FOR PARASHAS KORACH 5755
(by Rav Moshe Friedman, Executive Vice-President of Ner Yisroel Yeshiva of Toronto)

And Hashem brought you close together with all your brethren, the children of Levi; and you also seek the status of kohanim? (16:10) Rav Shlomo Kluger zt"l, the renowned Rov of Brod during the 19th century, asks what egoism did Korach see in Moshe and Aharon who were ever so humble, to exclaim "For the entire congregation is holy and Hashem is in their midst, why therefore do you place yourself above this G-dly community"? Furthermore, what did he mean that the entire congregation were holy, even if they were not holy, still it is not proper for a tzaddik to hold himself in esteem? It is written "they stood before Moshe". It should have said that they came to Moshe? Says Rav Shlomo Kluger, Korach was a wise person and reasoned that Moshe Rabbeinu permitted B'nei Yisroel to stand up for him even though he could have gone another way or implored them not to honour him. Moshe allowed them to honour him so that they may develop even more yir'as shomayim. For it is only through the talmid chochom that one can come to fear Hashem. Korach argued that since all of B'nei Yisroel ascertained the highest levels of holiness, he assumed that Moshe was doing this for his own honour and glory.

Perhaps this is the connection to the following verse, "and Moshe heard and fell on his face". Moshe responded by displaying an act of total humility to illustrate that his intentions were completely pure and he only conducted himself in this manner for the benefit of B'nei Yisroel. In the same vein, we can explain his reaction to a complaint voiced by his father in-law. Yisro objected to Moshe being seated while all the people had to stand. He felt that this was not respectful for such prominent people. Moshe answered "The nation is coming through me to learn to be in awe of Hashem. (1)

It is necessary for a Rav, Rosh Hayeshiva, or Rebbe to inculcate in their students and followers the importance of respecting and revering talmidei chachomim and thus to be conduits in chanelling this behaviour to fearing and loving Hashem. However, it is also incumbent upon those receiving accolades and homage to realize that it is not they themselves that are worthy and deserving of veneration but rather it is the honour of Hashem.

Hashem told Moshe Rabbeinu "You have found favour in my eyes". (2) When one is the chazzan for shacharis or musaf and after davening someone approaches him and compliments his performance, it often makes him feel proud. It may very well be that the one offering appreciation may even be tone deaf or not a "maivin" at all. Still, the ba'al t'fila basks in glory upon hearing nice things said to him. The same applies to adulation and flattery for every human endeavour. How is it then possible not to become conceited when it is Hashem that tells Moshe "You have found favour in My eyes". Moshe, therefore, immediately declared in the form of a t'fila "please show me now and in the future that all distinction extended should appear to me, that in essence it is Your glory".

Korach was a great man and certainly a m'vakesh. He sought to do the will of Hashem. His downfall was that he also wanted a position of leadership to satisfy his own ego. This is where he failed. (3) With this interpretation the word "also", fits in precisely. Moshe said "You are searching for divine understanding but in the interim, you also expect personal satisfaction that comes with the territory when leading such an auspicious group".

The Chasam Sofer zt"l says that Korach said to Moshe, "You have a great z'chus providing your intentions are for heaven's sake, for you are helping the masses. However, if you are doing this for your own honour why place yourself above everybody else?"

S'forim elaborate upon a theme that whenever you see a fault in others, this is a revelation that you yourself have erred in this very matter. The Ba'al Shem Tov zt"l said that this thought is hinted to in the words "When a person sees faults in others they stem from his own inadequacies." Therefore, since Korach himself was deficient in this area he detected this failing in Moshe Rabbeinu which was really the farthest from the truth. An incident occurred with a talmid of the Ba'al Shem Tov. This student witnessed Shabbos being violated and it disturbed him immensely for he could not remember doing anything wrong on Shabbos. He approached his Rebbe with this dilemma. The Ba'al Shem Tov asked him if he had ever heard a talmid chochom being insulted and merely stood by without defending him. The talmid nodded his head as he remembered that this had actually taken place. The Ba'al Shem Tov continued on, since a talmid chochom is in the realm of the sanctity of Shabbos, even during the week, you were therefore, in actuality desecrating Shabbos. We can now understand what the Zohar means when it says that Korach took objection to Shabbos. (4)

Footnotes

(1) We find in many places that the word "Eilai" (to me) means "Al Yodai" (through me) and the name of Hashem, "Elokim", is the source of awe.
(2) Sh'mos 33:17.
(3) Through this we can understand the fact that we find the word "and you seek" in three places in Tanach: "and you also seek the status of kohanim", "from there you will seek Hashem" (D'vorim 4:29), "and you will seek Me" (Yirmiyo 29:13). What is the connection between these three verses, seeing as the quest of Korach was for evil? However, as we have written, even Korach's quest was for good but that he ALSO sought the priesthood.
(4) Zohar Vol. 4, p. 176b.