Parshas Korach: Be the Best JEW You Can Be; Be the Best YOU You Can Be! - A Shlichus Essential

BS"D

Dedicated l'ilui nishmas and to the everlasting legacy of the Rebbe - Rabbi Menachem Mendel Schneerson - of righteous memory.

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A little backstory..:

Among the general world - the Jewish People, also imperfect mortals included - there are a.) individuals who teach us what we must do, and b.) individuals who teach us what not to do.  There are those who've achieved enduring eminence, and there are also those who've alternatively created for themselves a legacy of infamy.  Korach was one of ours who, in both cases, fell into the later category.

"Vayikach Korach ben-Yitzhar ben-Kehas ben-Leivi v'Dasan va'Aviram b'nei Eliav v'On ben-Peles b'nei Re'uvain - Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben." {Bamidbar 16:1}

Korach 'took' himself from the midst of the congregation of Israel, separating himself so that he might dispute the establishment.  Also, demagogue that he was, he 'took' others as well with his words, from laymen to heads of the Sanhedrin - especially among his neighboring Reubenites - swaying their hearts to rally to his cause, insisting he meant only their shared good.  Korach's accusation?  Moses and Aharon had assumed too much greatness for themselves, patronizingly and selfishly (G-d forbid).  Their father Amram and his brothers numbered four.  If Moshe merited the Malchus (kingship), then the offspring of Amram's immediate junior - Izhar - should be destined for the next position of Kehunah Gedolah.  That would be Izhar's son, Korach.  However, G-d willed it otherwise - that Aharon should assume the priesthood.  Korach's mutiny was a blatant disregard of the Divine ordination, and the truth that Moshe and Aharon acted by G-d's word alone.  Korach's objective?  Compel the brothers - especially Aharon - to step down, and allow him to acquire what he perceived as fittingly his.  A further reasoning Korach gave was that "kulam kedoshim - all (of the Jewish People) are holy;" so why should the roles of spiritual and national leadership be Moshe and Aharon's alone?  They all heard in unison the proclamation at Sinai, "Ani Hashem Elokaichem - I am Hashem your G-d;" so why the nepotism?

At the distressing accusations and complaints, Moshe felt despair.  He began to reason with the rabble-rousers gently, and only harshened in face of their adamancy; nevertheless, they continued to rebel against him.  Moshe then proposed a test for the sake of Heaven, to clearly establish that it was indeed Aharon and his sons after him who were Divinely endowed with the priesthood.  Korach and his company of two hundred-fifty men - along with Aharon - were to take censers, fill them with Ketores (incense), and place fire upon them before the Tent of Meeting, and see whose G-d accepted.  Hashem's Cloud of Glory descended upon the Mishkan (Tabernacle); it was Aharon's Ketores that found favor.  Moshe urged the Bnei Yisroel to distance themselves from Korach, Dasan and Aviram's tents, and proclaimed that with if these men would die in a way no person had perished before, it would be a sign that Moshe was simply a messenger of G-d in all his deeds, and didn't appoint Aharon, his sons, or their relative Elizaphan ben Uziel over the Levitic family of Kohath of his own accord.  If Hashem didn't cause the mouth of the earth to open up and swallow Korach, his accomplices and all they possessed, which was the forewarned sign, Moshe declared that Korach would have been entirely correct, and Moshe was only in it for himself.  The wonder was divinely wrought: the earth split beneath Korach, Dasan and Aviram, and swallowed them and all that was theirs alive into the grave.  And what became of the remaining two hundred-fifty dissenters who'd brought firepans of incense before Hashem?  Hashem sent a fire to consume each and every one of them.  Their pans, sanctified in holy service - albeit performed by the wrong people - were forbidden from benefit, so Elazar Hakohen beat them thin as an overlay for the Mizbeyach Hanechoshet (the copper altar).  They served as an eternal reminder of the price of rivalry, strife, and scorning Hashem's will; for indeed, the battle and mutiny of Korach v'Adaso was essentially a battle and mutiny against G-d.

Don't be misled by the warped perception that Moshe and Aharon comprised a totalitarian elite who eliminated anyone who stood in their way of free reign, and Korach was a martyred victim of a sorry fate.  Ultimately, when all is said and done, G-d is just, and it isn't up to us to affirm or criticize His ways.  He's been managing quite fine since long - actually, infinitely long - before we humans came into the picture, along with the rest of creation; He knows what He's doing.  Still, we can perhaps find reason, or at least endeavor to, in the gravity and details of Korach's error and end.  That reason may be multi-faceted, and undoubtedly runs deep.  I've been considering this Torah episode extensively in the past week, and would like to share with you some of my personal reflection and insight on a timeless lesson we can learn from the eternal words.  If we succeed in applying the Torah to our own selves and lives, we will be authentically "leben mit dehr tzeit - living with the times!"

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I frequently quote Seeds of Wisdom, an anthology of the Rebbe's wisdom culled from his talks, meetings and correspondence, compiled by Mendel Kalmenson.  A personal favorite of Rabbi Kalmenson's grounding lines is, "Material discontent is a vice; spiritual discontent is a virtue."  We are heartily encouraged to aspire and strive to emulate the outstanding traits of the Torah leaders of our generation, and our role models; and also, to apply their example practically in our own lives, at our own level.  However...  we shouldn't seek to become their carbon copies.

As people, we have a general protocol, to establish civilization and uphold moral order.  As Jews, we share an expanded common mission in this world, to spread forth the knowledge of the One G-d, and sanctify Him in everything we do.  And then, we have our individual quests and callings.  We all were formed in the image of our Creator, but He invested each of us with unique gifts, characteristics and strengths, Divinely tailored to suit our individual purposes in this world.  Every single one of us has been endowed with a separate, personal Shlichus to carry out in this life.

When we discover just what that special mission is, reflected by our distinct soul, all our activities and business should be directed in achieving that purpose.  All the fragments of our daily lives will be bound with that unifying thread of intent, and we will thus be able to effectively elevate and transform our specific corner of the world Divinely ordained for us to repair.

Korach was dissatistfied with whom he was created as.  He desired Aharon's place of Kohein Gadol, the High Priest in the service of G-d.  At face value, we take it that Korach envied Aharon's glory and status, superficially.  However, other commentaries and Chassidic Masters explain that Korach envied Aharon's position for the closeness to G-d and liberation from all worldly pursuits it occasioned - something indeed sacred and valuable.  Nevertheless, Korach wasn't meant to be the Kohein Gadol.  Moshe reminded him that he was a Levite, who bore a cherished Avodah of his own:

"Ham'at mikem ki-hivdil Elokay Yisrael es'chem may'adas Yisrael l'hakriv es'chem eylav la'avod es-avodas Mishkan Hashem v'la'amod lifnei ha'aidah l'sharsam - Is it not enough that the G-d of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? {Bamidbar 16:9}

The Levi'im merited their own significant service in the Mishkan (and later on in the Bais Hamikdash - Holy Temple), such as singing before G-d, guarding the Sanctuary, assisting the Kohanim, and transporting the Mishkan.  The children of Levi in general filled the vital role of spiritual mentors and Torah educators to the rest of Klal Yisrael.  Korach himself was so no small fish; he was a head among the Kohathite family, who bore the holiest furnishings of the Mishkan when the nation journeyed.  Moshe continued, upon which Rashi elaborates, that, 'Hashem drew you near to service from which he has distanced the rest of the congregation of Israel!'  "Uvikashtem gam-kehuna - and (now) you seek the kehunah as well?" {ibid. 16:10}

Perhaps we can begin to understand the rationale of Moshe's concern, and the gravity of Korach's misjudgment.

The Alter Rebbe, Rabbi Schneur Zalman of Liadi, of righteous memory, teaches that there lives and leads a Moshe Rabbeinu in every generation, and each subsequent leader actually possesses the soul of the original Moshe Rabbeinu.  One duty of the multi-faceted role a Rebbe plays, is that he helps us discover our express missions in this world, and inspires us to devote ourselves to the task; he helps us recognize our role of candle, for which he gives us the match to ignite ourselves.  A significant element of his leadership is raising others to become leaders - not just followers.  We see this manifested clearly in the episode of our focus between Moshe and Korach, as the former endeavored to gently redirect his disquieted colleague, guiding him to appreciate the unique and precious role he was indeed so fortunate to have merited, and to reaccept it with meaning and commitment.  What an incredible opportunity Korach had to positively influence the Bnei Yisroel, in his own way, through his own leadership!  Unfortunately, Korach turned a deaf ear, and a valuable opening for Teshuvah, growth and self-discovery was lost.

To quote the esteemed Rabbi Jonathan Sacks, "G-d loves diversity."  Quite intentionally we were all created varying and colorful.  As Korach mistakenly assumed in his crusade for democracy and uniformity in terms of Israel's Divine service, it is not when all components of a greater whole are identical that harmony is achieved.  Rather, it is when all those different components, energies and strengths, are united with a shared goal: essentially, to serve Hashem and uphold His Torah, illuminating the entire world with it.  Is it possible to build healthy homes and function as a world without both men and women, each making the unique contributions that define them?  It is sad indeed when a woman feels compelled to act like a man in order to be validated; she spurns the gifts and nature G-d graced her with as a female, whose influence and nurturing are incredibly powerful.  Likewise with men.  From the beginning of both genders, Hashem had a distinct modus operandi in store for each of them.  Their differing essential energies and mentalities are both required to perpetuate humankind on our mission.  Similarly, the wonder of the human body is an intricate composition of numerous organs and limbs serving vastly different functions; yet, they all come together in one miraculous body working at maximum efficiency and in mind-boggling harmony.  This concept is also applicable in trying to understand G-d's Sefiros, His Divine attributes and expressions.  For example, Chessed (giving, kindness) is the polar opposite of Gevurah (restraint, severity), and the attributes stemming onwards from them also mirror their conflict.  The world and all as we know it cannot come into creation and continue to exist by one without the other, so they are first united together in the attribute Tiferes (splendor, Divine harmony).

Korach hit home with at least one insightful point: "Ki kol-ha'aidah kulam kedoshim u'besocham Hashem - The entire congregation are all holy, and the Lord is in their midst." {Bamidbar 16:3}  The mortal king is no different from the servant, nor the scholar from the layman in regard to how G-d resides among them all equally, and they are unified in their collective duty to Him.  It is simply that in respect to their unique roles in society - and who they are inside - they each express, demonstrate and work towards their essential purpose a little differently, with their own flavor, from where they stand and how they serve.

You needn't be of the same faith, ethnicity, community or level of observance to live by this truth.  A poignant example I would like to share is a story of the Rebbe is a private meeting with a Reform rabbi.  This visiting rabbi was considering retirement from the pulpit after many devoted years of service.  When he turned to the Rebbe for counsel on this pivotal decision, the Rebbe discouraged him from retiring, and instead motivated him to continue.  The Rebbe explained, "You're a soldier on the front!"  The Rebbe looked at this community leader - notwithstanding that his approach to Judaism radically differed from his -  and perceived a soldier, fighting on the battlefield of this world for the Jewish future, and supporting his fellow Jews, spiritually, communally, etc.  Ever so rarely did the Rebbe suggest or even hint to those seeking advice should become a chossid.  One of the Rebbe's greatest legacies was encouraging people to 'be the best YOU you can be.'  The Rebbe was visited by Jews and gentiles alike; when speaking with other Jews, he never pressured anyone to become "religious;" rather, he urged them to 'be the best JEW you can be,' to treasure their inner selves and to uphold G-d's Torah to the best of their ability.

We must be happy and accepting of how and whom Hashem's created us as - Kohen or Levite, man or woman, short or tall, impoverished or wealthy, exuberant or introverted.  He provided us with all the tools we need to succeed. It is up to us to inject those gifts and strengths with life, and bring the purpose they were created for to fruition.  We each have our part, and must give it all we got, with dedication and joy in our portion.

We can then forge on as a lamplighter to all those around us, transforming the world - one more light,  one more soul, one more Mitzvah at a time.

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We are taught that the life and merits of one who has passed on uplift the world on a greater level than ever possible to achieve in this world.  Together, let’s think about how the Rebbe's impacted our lives personally; let's try to internalize his vision; and wishing you a meaningful Gimmel Tammuz.

May we merit to see the Yom Shekulo Shabbos and Geulah Sheleimah NOW, with our luminaries and forbears leading us into Eretz Yisroel, and Hashem feeling delighted and comfortable to reveal His Presence in our world.

Shabbat Shalom!

Parshas Korach: Everybody is Unique

Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Aharon.

   Korach thought that, based on what happened with the spies, that Mitzvos are the main point, and only learning Torah isn't enough. Meaning, that you actually have to do the Mitzvos, and not only learn about the Mitzvos, then everybody is the same. What's the difference whether or not I keep Kosher, or you keep Kosher? You could be more Machpid (strict) than me, but we're still keeping Kosher!

   The answer is, is that even though Mitzvos are important, we still need the Torah to tell us exactly how to do the Mitzvos, and it serves as an inspiration to help us with our Avodas Hashem.

   Still, the obvious question still remains: Korach was Moshe's uncle. Amram was Korach's brother, and Amram had Moshe and Ahron. Why would he want to rebel against his nephew?

   This, actually, makes his rebellion stronger! He thought that, by being Moshe's uncle, he would have more of a right to be the leader of the Jewish people, more than Moshe himself!

Now about the people who joined the rebellion, we see that Dasson, and Averam joined it, and not only that, but On also did. Plus, Korach had 250 men who joined too.

But when we see that Moshe rebuked the rebels for joining, we see he only rebuked Dossen and Averam, the 250 men, but not On! Why?

We see from here the power a woman has with her husband. On did join the rebellion but when it actually came to the time to carry the act out, he was asleep! It turned out, that when On's wife heard that her husband joined Korach, she tried to convince him not to go. When it didn't work, she got him drunk, put him to sleep, and stood by his bed uncovering her hair.

When Korach and his 250 men came, they saw her hair uncovered, so they turned their heads away, and went back, thus, On didn't come to the rebellion.

  We see the opposite with Korach's wife.  She actually encouraged  Korach with his rebellion, and she got punished because of it.

 Because of the whole commotion with the rebellion, Moshe told everybody to go to the Mishkan themselves, give a Korban, and see what would happen.  If it gets excepted, then they are right, and are fit to be the leaders.  If not ... then they will die like Aharon's sons.

 Dason and Averam backed out because of that, and left the rebellion, because they realized that this wasn't a good idea. We even see the same thing with Korach's sons. We see later on in the Torah, in Parshas Pinchas, that Korach's sons regretted being in the rebellion. But Chussidius, in Leketi Sichos, explains, that they did not have the courage to actually stop doing it.

   In the end, they got swallowed up by the earth, so it looked like they died, but really Hashem kept them alive underground the whole time until the generation of the rebellion died out.

    We also see something seemingly unusual from Moshe. The Torah says Moshe thought that they believed that everybody in Bnei Yesroal should all be like one group, and all be Kohanim. But once Moshe realized it was actually a rebellion, he Davened to Hashem that Korach's Korban should not be accepted. 

    That seems little strange, doesn't it? If it was somebody else, well then fine. But Moshe Davens for everybody, even the Rashaim, so how come now he says that Korach's Korban should not be accepted?

We see, that Moshe saw that since they were rebelling, there was no way Hashem would accept the Korban, and Korach would for sure die, plus everybody else. So Moshe Davened to Hashem not to accept the Korban.

Moshe in the meantime, begged Korach the whole night not to do this. But Korach didn't listen, and in the end, as we see the revolution failed. And Korach met his doom.

Ekir: 

By making everybody in the "same league" we actually prevent growth from happening. Everybody has their own way of thinking. By saying that you want everybody to be in one group, is combining all those things into one. It wouldn't work out, everybody would think another way and disagree with each other.

You can only boil water in a pot. You can't put water on fire. It wouldn't work, you have to have a pot separating the two. 

Parshat Korach: The Fruits of Your Labors

BS"D

Good Erev Shabbos!
May this week's learning and discussion be a zechus for a refuah sheleima for Maya bas Rochel, Fruma Chana bas Sarah Leah, Bracha Leah bas Shulamis, and Chaya Liana Esther bas Mazal.

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In this week's sidra, we recount the disastrous mutiny of Korach, one of the most infamous demagogues in Jewish history, and his following of rebels.  They each had their grievances and dissatisfactions.  They all secretly pursued their individual agendas, the Malbim says.  Korach twisted the words of the Torah that Moshe transferred to them, rabble-rousing and misguiding the nation to believe that Moshe warped the mandates of the Torah to suit his own ends (chas veshalom).  The rebels hungrily sought an 'equal share' of power among the Israelites.  Korach, a Levite, did not receive the same obligations and honors that are accorded to a Kohen, but lusted for the position that was not his-- that of the Kohein Gadol.  Therefore, he and his company, without any real validity, believed they were slighted, and deemed it unfair that Moshe and Aharon specifically, were the ones who carried the very great responsibility and privilege, of national leadership and authority, spiritually and ethically, despite the obvious fact that they were hand-picked by Hashem Himself to do so.

Their demands, complaints, and rebellion angered Hashem...  and they were forever lost, swallowed alive by the earth, and drowned in their own ego.  As Pirkei Avos says "Kol machalokes... sha'aina l'sheim Shamayim ayn sofa l'hitkayeim...  She'aina l'sheim Shamayim?  Zo machalokes Korach v'chal adaso - Any dispute...  that is not for the sake of Heaven will not endure...  Which was not for the sake of Heaven?  The dispute of Korach and his entire company {Avos 5:20}."  All that is left of Korach and his gang of 250 men, is their example of what not to do.  The story of Korach is forever imprinted into the fabric of the Torah.  Korach certainly achieved the fame he sought...  but for sure not in the way he imagined.

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Today though, I would like to share a few thoughts on the laws of Terumah and Maaser, gifts and tithes, to the Kohanim and Levi'im, that are enumerated in this week's parsha.  These principles are thoughtfully placed here, after Korach's mutiny, to clearly show that these are the privileges and routines that pertain to those they are intended for-- not for those who wish to usurp them, when it is not their heritage or responsibility.  Let's begin.

The entire Bnei Yisroel, with the exception of the Shevet of Laivi, worked hard to provide for their families, and practically everyone farmed.  Why was Laivi excluded, and what was Laivi doing that they couldn't work their soil?  They didn't receive a portion of Eretz Yisroel as their own property!  We are reminded of this in perek 18, pasuk 20:

"Vayomer Hashem el-Aharon b'artzam lo tinchal v'cheilek lo yihiyeh l'cha b'tocham Ani chelk'cha v'nachalatcha b'toch Bnei Yisroel - The Lord said to Aaron, You shall not inherit in their land, and you shall have no portion among them. I am your inheritance and portion among the children of Israel." 

Hashem sanctified Laivi as His own close servants, and they spent their days in consecrated avoda of Hashem in the Mishkan.  They represented the entire Jewish People to Hashem, said Rabbi Gordon of blessed memory, and represented Hashem to the nation.  Their entire lives were of meaningful service and guidance to the people.  They were the spiritual support of the nation.  So while serving Hashem wholeheartedly, and in their special way caring for the nation, how did they provide sustenance for their families?

Hashem decreed that all Israelite farmers set aside a portion of their agricultural produce, as a gift, and even sort of payment, to the Levites.  This is how they received their food.  This portion the Bnei Yisroel set aside was called Maaser, and it was comprised of 10% of the harvest.  Aside from this, and most preferably preceding this, the Bnei Yisroel were also responsible to present the Kohein with a Terumah, a gift, known as the Terumah Gedolah.  The Terumah Gedolah which constituted 2% of their harvest, and was the chelbo, the choicest selection, all elevated in serving Hashem, hence the name "Terumah".  The word "rahm", meaning 'high' or 'lofty' is hidden within the name of this offering, since even food can be elevated if used appropriately to connect to Ribbono Shel Olam, the Master of the Universe.

The Maaser of the Levites did not bear the same level of sanctity as that of the Kohiein's Terumah, which could be consumed only by the Kohein's immediate family, only in a state of taharah (ritual purity), and was strictly intended to share in the Avodas Hashem.  The Maaser of the Leviim, once it was given, took on the status of their personal and private resources, and wasn't spiritually significant.  It was just their food.  (That is why, if the Laivi came and collected his portion before the Kohein, the early bird catching the worm, he would need to separate the 2% of Terumah Gedolah from what he took, and give it to the Kohein, since it really was intended for him.  Also, the Laivi cannot partake of that food, until he transfers the Terumah to the Kohein, because the holy portion is not permitted for his consumption.  All of the intricate and profound scenarios of these transactions are further enlightened by the Torah She'Baal Peh, the Oral Torah, which contains many wonderful sources to study, if you are seeking to learn more about this.)

However, before the Leviim enjoyed their food from their Israelite brethren, they had to follow up with one obligation it entailed.  The Kohanim were not partaking only from the 2% from the farmers of the Bnei Yisroel, but also from the 10% the Leviim received, they had to separate another 10%, to give to the Kohein themselves!  Hashem addresses the Leviim, in pasuk 28, charging them with this responsibility, which the Torah calls "Maaser min haMaaser - a tithe from the tithe"!

Then Hashem assures the Leviim of the significance of this mitzvah, and praises them for it:

"V'nechshav lachem terumaschem cadagan min hagoren v'chamlaya min hayakev - Your gift shall be considered for you as grain from the threshing-floor and as the produce of the vat. {Bamidbar 18:27}"

Even though the Levites were not the ones who had sown the soil and grown the produce, once their portion was presented, the ownership shifted to them.  And then they had a choice:  To give it to the Kohein, to give it to Hashem, or to keep it for himself?  Sure, there was a strict penalty if he held back his hand from giving what was meant to be given...  But he still had a choice.

Throughout our entire lives, we are faced with this sort of decision.  Everything we possess may not have been produced by our own personal efforts, but we are the masters of how we choose to employ whatever we have.  Do we hold back something, by being negligent of using it for the purpose for which everything came into being, to aid us in serving Hashem, in making the world a better place?  Or do we present with joy the greatest gift to our Superior, by using it in an elevated way?

When the Leviim gave this Terumah to the Kohen, their act was considered as if they had taken the earliest care to acquire the produce.  It was considered as their own property, their own efforts, their own gift from the beginning.

When we 'give back' to G-d, even in the smallest ways, investing our efforts to maintain purpose and sanctity in all that we own and do, Hashem Himself assures us that our efforts will not be ignored.  Since we actualize the purpose for which something was created, the tools and resources that were employed along the way, are considered by Hashem as  if we had originally planned and gathered them ourselves.

The beauty of the mitzvah radiates brightly, tracing back through the whole process, connecting each Jew who helped bring it to fruition.  The produce of our mitzvos, the fruits of our labors...