I. Summary

A. Aharon & His Sons Are Chosen As Kohanim. Aharon and his sons Nadav, Avihu, Elazar and Isamar were chosen by Hashem to serve as Kohanim (Priests). One of their tasks was to keep the lamps of the Menorah burning continuously in the Sanctuary (the oil for the lamps was provided by members of the general community). While officiating in the Sanctuary, the Kohanim were to wear special garments. Aharon, as Kohein Gadol (High Priest), was to be robed in especially distinctive hand-made vestments.

B. Confirmation of Aharon & Sons. Their selection as Kohanim was confirmed by a number of symbolic acts — Aharon was presented with a robe by Moshe and anointed with oil; the other Kohanim were then investitured; various sacrifices were brought to the Sanctuary, placed on the Kohanim’s hands, waved before the Altar and finally burnt to symbolize the Kohanim’s right to offer sacrifices. These rites were repeated daily for seven days.

C. Kohanim’s Obligations. Among other things, the Kohanim were charged with bringing daily burnt-offerings of a yearling lamb (in both the morning and evening) on behalf of the Jewish people.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. The Meil & Loshon Ho’rah. Among the garments worn by the Kohein Gadol (High Priest) was the Meil (coat). The Meil was worn as atonement for sins involving “loshon ho’rah” (derogatory speech about others), as symbolized by the following: (a) its color (i.e., sky blue) is a reminder that our words rise to Heaven, and we should thus be careful what we say; (b) its neckline was tight, yet never ripped, reminding us to tighten our mouths when the desire to speak loshon ho’rah is felt; and (c) bells (gold bells which made noise, and cloth bells which were silent) hanging from the bottom, indicating that there are times when we should speak and times when we should remain silent.

2. A Lesson In Humility. Chazal teach that us that bells were to remind the Kohein Gadol of the need for humility in his actions, since it was a method of “asking Hashem’s permission” before entering the Holy of Holies.

B. Kol Dodi on the Torah (Rabbi David Feinstein)

1. Ner Tamid (Eternal Light). There was a particular miracle which occurred in connection with the Menorah in the Mishkon (and later in the Temple) — each day before sunset, the Kohein would light the seven lamps of the Menorah which were filled with just enough oil to last through the night; six of the lamps would burn until morning and go out, but the seventh would continue to burn until the following sunset (when all seven lamps were again lit). This miracle testified that the Shechinah (Divine Presence) was present in the Mishkon (and later in the Temple), and reminds us that Hashem’s Hand is always at work in the physical world.

2. Atmosphere of Holiness. “And I [Hashem] shall meet there with the Children of Israel, and I shall be made Holy in My Glory”. The Mishkon only had holiness because the Shechinah (Divine Presence) dwelt therein; as beautiful and elegant as its structure was, without the Shechinah it had no feeling of holiness. The same is true of our homes; they become holy only when we infuse an awareness of G-d’s Glory into them and our activities, through the mitzvos of Shabbos and Holidays, family purity, Torah learning, mezuzah, etc.

C. Growth Through Torah (Rabbi Zelig Pliskin)

1. Do acts of kindness without expecting anything in return. “And you [Moshe] shall command the Children of Israel that they bring to you pure olive oil beaten for the light to cause the lamp to burn always.” The Midrash comments that Hashem obviously didn’t need their oil but “you should nonetheless make a light for Him just as He makes light for you.” (The Midrash gives an analogy of a blind person and a sighted person who were walking together, with the sighted person leading the way. When they reached their destination, the sighted person asked the blind person to make a light, saying “I want you to do this so you will not feel a debt of gratitude for what I have done for you; now you have done something for me in return”.) R’ Yeruchem Levovitz commented that this teaches us what true kindness is — doing something for others without any expectation of receiving something in return, and is illustrated by the following story: A teacher at Aitz Chaim Yeshiva in Jerusalem recalled a time when his child was seriously ill and he and his wife would have to stay by his bedside all night, seriously draining them both emotionally and physically. One night, Rabbi Aryeh Levin and his wife showed up and said “Go to sleep now, we will stay with your child”; in his genial, charming way, Rabbi Levin explained that it was doing him and his wife a favor since they had something very important to discuss which they couldn’t discuss at home with their children present (A Tzaddik In Our Time).

2. Be proud of doing Hashem’s will. The turban atop the Priest’s head atoned for arrogance and conceit; one may, however, be proud when doing Hashem’s will (i.e., as alluded to by the verse, “when pride is holy to the Almighty”, then it can be on top of a person’s head [Ksav Sofer]). When you are proud of your Torah values, you will not be ashamed to fulfill Hashem’s commandments even if there are others who do not appreciate them or mock or insult you. And, when you are proud of your good deeds, you will be motivated to do more good.

D. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Moshe and his people: a unique relationship. Moshe’s place in the Torah is truly unique. No one is featured so prominently nor more often; in fact, beginning with Shemos, his name is mentioned in all subsequent Parashas (until Devarim), except for this Parsha. What isn’t he mentioned here? After the sin of the Golden Calf, Moshe said to Hashem “and if [You should decide] not [to forgive the Jewish people], then erase me from your Book [the Torah] which You have written”. As a result, his name is omitted in this Parsha (as Chazal teach, “even a conditional malediction uttered by a righteous person comes to pass”). How was it that Moshe — singularly devoted to Torah — would eternally jeopardize his status in the Torah for a small group of individuals who committed the sin of the Golden Calf? As closely associated as he was with Torah, he was even more intimately bound up with the Jewish people. By so doing, he teaches us that the meaning of loving all Jews (whatever their status) with the greatest measure of self-sacrifice and without reservation.

E. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

Serving Hashem At All Times. “The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at dusk.” We must endeavor to serve Hashem in the morning as well as in the evening, in youth as well as in old age. In youth, the body is healthy and strong and man is in full possession of his vigor and energy. However, his mental faculties are still not fully matured. In old age, his mental faculties are fully matured, but his physical strength has declined. Accordingly, the morning sacrifice should remind man to accept the Sovereignty of Heaven when the sun of his own life in on the rise, and to not allow himself to be led astray. The sacrifice which man is required to offer at dusk should teach him that even when the sun of his life is about to set, he must not grow lack in his endeavors, but must gather new strength by serving Hashem. (HaDrash VeHaEyun)

E. Darash Moshe (Rav Moshe Feinstein, z’tl)

Kindling the Menorah. “Aharon and his sons shall arrange it from evening until morning . . . and you, bring near to yourself Aharon your brother.” It is noteworthy that the commandment to kindle the Menorah was given to Aharon and his sons before they were officially initiated into the Priesthood. From this we can see that Aharon made himself worthy of lighting the Menorah even before he became a Kohein, by virtue of his own accomplishments and independently of his status as a Kohein. Indeed, it was the merit of kindling the Menorah that brought him and his sons into the Priesthood, since the light of the Menorah permeates the entire world and inspires everyone to educate his children to study Torah and observe mitzvos. Furthermore, we learn from this the great obligation which parents and teachers have to give their charges the best possible education and upbringing. Just as the Kohein continued to kindle each light until it’s flame ascended by itself (Shabbos 21a), so too are parents and educators required to inculcate Torah in their children and students in such a way that they will be able to understand and grow in Torah by themselves.

F. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. The Priestly Vestments. “And you shall make sacred garments for Aharon your brother for glory and majesty.” The Torah devotes an entire Parsha to the preparation of the priestly vestments. Indeed, the Torah gives more space to the priestly vestments than to the holy vessels which were actually used in the Mishkon. Although the priestly vestments were not an actual part of the service, the service could be performed only when the Kohein was wearing them. It seems apparent that the vestments performed a sublime role. The Chizkuni explains that these garments constituted a sanctified beauty. Clothing is a symbol of man’s higher nature. By distinguishing between man and animals, clothes give a man special dignity. The Koheinim were, therefore, required to dress in accordance with their exalted position, reflective of man’s higher calling. HaRav M. Gifter, Shlita suggests the following additional insight into the vestments: every virtue which man possesses is valued according to his ability to “clothe” himself in that characteristic. Man’s essence must mirror these qualities. The moral attributes and character refinement manifested by the Kohein should be inherent throughout his entire essence. It should be reflected externally as well. If these traits are not externally apparent, then the Kohein is not suitable to entreat Hashem on behalf of Am Yisroel. HaRav Gifter extends this idea to include all Jews, since we are all obligated to affirm ourselves as a member of “a kingdom of priests and a holy nation.” To fulfill this noble goal, we must invest ourselves with the “clothing” of a holy nation: pure moral characteristics, Torah and mitzvos. Our worthiness of the mantle “holy nation” is symbolized by our being “clothed” in our holy merit.

2. The Ner Tamid (Eternal Light). The Pardes Yosef compares the constant burning of the Ner Tamid to the Ner Tamid of Torah which must maintain its continuity in the hearts of every Jew. All too often we affix the Ner Tamid in the House of Study and Shul, and abandon it there. It must also burn “outside the Testimony” — in the home, in the streets and throughout all of our endeavors. The Ner Tamid of Torah guidance should direct every facet of our lives.

NEXT WEEK:  KI SISA

COMING SOON:  PURIM

Weekly Parsha: Shoftim

I. Summary

A. Judicial System. Moshe reviewed the regulations needed to ensure the conditions for a civilized society. Local judges and officers were to be appointed in each city, and justice was to administered righteously and impartially. A judge was strictly forbidden to show bias or accept a bribe. If the local judge found a case too difficult to decide, he was to refer it to a higher authority (i.e., the Koheinim and Supreme Court sitting at the Court of the Sanctuary), whose decision was final (with refusal to abide by their verdict punishable by death).

B. The crime of idolatry. The crime of idolatry, determined after a thorough inquiry, was to be punished by death by stoning. The accused couldn’t be condemned by the testimony of a single witness alone; rather, the testimony of at least two witnesses was required (and these witnesses were to be the first to carry out the execution).

C. Qualifications of a king. Moshe noted that a time would come when the people might desire a king to rule over them, as did other nations. When this occurred, the king was to be a native Israelite chosen by Hashem, who was not to misuse his powers to amass many horses, maintain a harlem or accumulate great wealth. He was to handwrite a copy of the Torah, so that he would be G-d-fearing and Torah observant.

D. The Koheinim. After enumerating the gifts that the Koheinim were to receive for their sustenance, Moshe ruled that if a Kohein from another city came to the Sanctuary, he could minister together with the Koheinim already there and share in the dues they received.

E. Superstition/magic. The Torah forbids all form of superstition and “magic” practiced by the soothsayer. Israel has no reason to resort to such tricks, for Hashem would provide inspired prophets from among them to communicate His will. False prophets speaking in the name of idols were to be punished by death. The false seer could be distinguished from the true one by non-fulfillment of his predictions.

F. Theft. Removing a landmark to enlarge one’s own estate constitutes theft.
vii. Witnesses’ Testimony. Before one can be convicted, his crime must be confirmed by at least two witnesses. If a witness was shown to have given false testimony, he received the punishment intended for the defendant.

G. Exemptions from military service. The Jews shouldn’t display fear before engaging in battle with a powerful enemy, for Hashem will protect them. Three categories of men were exempt from military service; one who had just: (a) built a new house, but hadn’t yet dedicated it; (b) planted a vineyard, but hadn’t yet enjoyed its fruit; and (c) become betrothed.

H. Rules of engagement. Before Israel attacked a hostile city, she should try to negotiate a peaceful entry, in which case the city’s inhabitants would become subservient to Israel. Only if these peace efforts failed could war be waged. If Israel was victorious, all men of the enemy were to be killed, but their women and children were to be spared. Fruit trees were not to be destroyed during a siege where there were other things available, so that they could continue to benefit the new inhabitants of the conquered city.

I. Responsibility for murder in the city. If the body of a murder victim was found in a field, and the murderer couldn’t be found, responsibility for the murder rested with the city nearest to the scene of the murder. In atonement, the Judges and Elders of the city, attacking on behalf of all of it’s inhabitants, were to slaughter a young heifer in an uncultivated valley containing a stream. They were then to wash their hands in the Koheinim’s presence, testify that they weren’t responsible, and pray for forgiveness.

II. Divrei Torah

A. Lil’mode U’lilamed (Rabbi Mordechai Katz)

The Levites’ share. The Levi’im were a “crown jewel” of Israel. Their loyalty prompted Hashem to appoint them guardians of His Sanctuary; they were considered princes of the people and models of holiness. Yet, they weren’t granted their own land in Israel, but rather had to rely on the donations and offerings of the rest of the populace. Why? Hashem knew they were worthy of special duties and tasks. However, He was concerned that if they were to cultivate their own land and raise their own crops, they would become increasingly self-centered. If they prayed for assistance, they might have only their needs in mind, and devote their service to improving their own lot. To ensure that they would continue to pray for the welfare of the entire Jewish nation, Hashem made it so their sustenance depended on the well-being of the rest of the Jews. Even princes must be aware that they can’t separate their fate from the rest of the people’s fate.

B. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Responsibility for murder. The Misneh in Sottah explains that the Elders absolved themselves for blame in the death of the murder victim by showing that no one who came into their presence was allowed to leave without food or an escort. Rashi extends this concept with the interpretation that “we didn’t send him away without food, thereby forcing him to steal, through which he was killed”. Failure to exercise communal responsibility towards the unfortunate in an indictment of Jewish leadership and the entire community.

C. Love Thy Neighbor (Rabbi Zelig Pliskin)

1. We must do chesed (acts of lovingkindness) every single day. “To love your Lord . . . all of the days of your life”. The Chofetz Chaim notes that the Torah stresses that we must walk in Hashem’s ways all of the days of our life, which the Sages stress means that we must emulate His ways by bestowing kindness and compassion unto others every day. Some people mistakenly believe that if they do someone a favor, especially a major one, they have fulfilled their obligation to do chesed for the next few weeks. Thus, the Torah reminds us that the obligation of chesed applies every single day.

2. We must do everything possible to protect others from shame. “And the officers shall speak further to the people and they shall say what man is there that is fearful and fainthearted? Let him go and return to his house and not let him make the heart of his brethren faint as well as his heart.’” In addition to the three categories of men noted above who were exempt from military service, a fourth category is added — one who is fearful and fainthearted. Rabbi Yossi Hagili explains that this category refers to someone who fears that he is unworthy of being saved because of his transgressions. Rabbi Yossi adds that this is the reason why the other three categories were told to go home — if someone were to leave the ranks because of his sins, he would feel embarrassed; however, since other groups were also sent home, others wouldn’t know why he was leaving. This is truly amazing — a large number of soldiers were sent home during war time in order to save a sinner from humiliation. We must learn from this that we must do everything possible to protect people from shame. At a Pesach Seder, Rabbi Yitchak Hutner was splashed by wine inadvertently spilled by someone, staining his kittel (the white robe worn by many at the Seder). To save the other person from shame, Rabbi Hutner immediately said “a kittel from the Seder not stained with wine is like a Yom Kippur Machzor (prayer book) not wet with tears.”

D. Growth Through Torah (Rabbi Zelig Pliskin)

1. Be a judge of your own behavior before the behavior of others. “Judges and police you shall place for yourself”. Rabbi Simcha Bunim commented “that is, before you make judgements about other people, judge yourself first”. As the Sages said, “first correct yourself and only then correct others”.

2. Regardless of how wise you are, if you are biased you will not be objective and will not be able to see the total truth. “For bribery blinds the eyes of wise men”. There is no greater bias than our desire to see ourselves in a positive light; we do not want to see any fault in ourselves and like to believe that we are full of virtues. This bias prevents us from taking a honest look at ourselves and objectively finding our faults and limitations. But self-improvement is the goal of our existence, and because it is so important we must force ourselves to reject the “bribe” of our own bias. Make every effort to view your life as that of a total stranger — only when you can honestly see who and where you are can you grow spiritually and improve your character traits.

E. Majesty of Man (Rabbi A. Henach Leibowitz)

Preparing the way. “You should prepare the way so that every murderer should flee there”. The Torah implores the Jews to “prepare the way” for the unintentional murderer to reach the safe haven of the City of Refuge. Thus, they prepared road signs that pointed the way to the nearest City of Refuge. The Talmud (in Makkos) states that just as Hashem shows the way for the unintentional murderer, He certainly does the same for the righteous. Hashem places “road signs” for all of us, directing us to the correct path to follow for a successful life. When the unintentional murderer came to a fork in the road, the sign pointed him in the right direction. We too have a road map — the Torah — when we reach a fork in the path of life.

F. Living Each Week (Rabbi Abraham Twerski)

Everyone is a judge. “Judges and enforcing officers shall you give unto yourself.” The words “you” and “yourself” in the Hebrew text are in the singular. This is therefore not only a communal mitzvah, i.e., to establish a judicial system, but also an order to each individual to develop a “judge” and an “enforcing officer” within himself. Every person has the obligation to sit in judgment on his own actions. There are many laws that regulate the conduct of judges. First and foremost is that a judge may not take a bribe. Regardless of how great and learned a person may be, he is not only vulnerable to the perverting effects of a bribe, but the Torah says that such distortion of judgment is inevitable. We constantly make judgments in our daily lives. Sometimes we ponder about whether to do something, and at other times we come to a conclusion to act or not act with little or no deliberation. In either case we have made a judgment and we must therefore ask ourselves, was this judgment made objectively or were we “bribed”? Whenever there is a personal interest involved, there is the potential for a “bribe.” How can we escape the risk of being misled by our personal interests? Pirkei Avos teaches, “provide yourself with a teacher, and acquire for yourself a trusted companion.” The objective opinions of people who sincerely care for us may help prevent us from being misled by ulterior motives into making decisions which are not truly just.

G. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

A measuring rod. Ever since his creation, man has felt the need to search for truth. Simultaneously, however, he has had to face the limits implied by his own subjectivity, and the awareness that the insights he discovers are thus limited in scope. By giving the Torah, G-d provided mankind with an absolute standard of Truth. In contrast to our subjective insights, the Torah gives us objective values — guidelines and principles that are applicable in every situation, in every place and at every time. What is man’s responsibility? To judge. To subject himself and his surroundings to scrutiny and to determine the conduct prescribed by the Torah. He should then act upon that judgment and endeavor to modify his life and environment accordingly. In this way, he elevates himself and his surroundings, lifting them into a connection with G-d that transcends human conceptions of good.

Parsha Korach

PARSHA: KORACH

A. Korach’s Rebellion. A revolt against Moshe and Aharon was led by a group of Levi’im (led by Korach) and Reuvenites (led by Dasan, Aviram and On) and included 250 prominent members of the Assembly. Korach was angered that Aharon and his sons were designated to replace the firstborns as the only ones who could perform the sacrificial service (Ibn Ezra) (per Rambam, Korach was angered that Aharon was made Kohein Godol [High Priest] and/or that their cousin Elizaphan was put in charge of the Kohathite family, thus making him Korach’s superior); Dasan and the others claimed a right of leadership based upon their descent from Reuven.

B. Moshe’s Challenge. Moshe challenged Korach and his followers to appear the next day. After warning the people to stand clear, Moshe announced that Hashem would select their leader in the following manner: if the rebels died a natural death, Moshe would be proven wrong; if, however, they were swallowed alive by the earth, Moshe’s leadership would be confirmed. As soon as he finished his announcement, Korach and his followers (and their possessions) were swallowed alive.

C. The People Again Murmur Against Moshe. The people again began to murmur against Moshe, blaming him for the death of Korach and his followers. As a result, they were punished by a plague which killed 14,700 people and only subsided when, at Moshe’s instructions, Aharon walked among the people with a pan of incense.

D. New Proof of Aharon’s Greatness. Hashem ordered the prince of each tribe to bring a rod engraved with his name to the Tent Of Meeting to be placed (along with a rod from the Tribe of Levi with Aharon’s name) before the Ark. The next morning, only Aharon’s rod had produced buds, blossoms and almonds, providing indisputable proof that Hashem has chosen Aharon to be Kohein Godol; Aharon’s rod remained in front of the Ark for future generations as a warning not to challenge the right of Aharon’s lineage.

E. Contributions to the Koheinim/Levi’im. Because the Koheinim and Levi’im had no specific portion of Israel, they were to be supported by contributions from the people. The Koheinim received provisions such as Bikurim (First Fruits), Pidyon Bechorim (First Born), Terumah (a portion of each person’s produce) and various offerings. The Levi’im received Ma’aser Richson (10% of each person’s produce, of which he would have to set aside a portion for the Kohein).

II.  Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

A Wife’s Influence. The Parsha shows the extent of a wife’s beneficial influence — On’s wife persuaded him to disassociate himself from the rebellion and, as a result, he was spared the fate that befell the others. In addition to producing many great prophetesses (e.g., Sarah, Rivkah, Rachel, Leah, Miriam, Devorah, Ruth, Esther, etc.), Jewish history has also borne out the Jewish wife’s importance in keeping the Jewish family together and functioning as a pillar of Jewish life. The Torah calls a wife “Ezer Kenegdo” (a “helper opposed to him”); a wife knows her husband’s true features/faults and is thus able to encourage him when he is on the right path and “oppose” him when he is on the wrong path. (As Bava Metziah states “it is because of his wife that a man’s house is blessed”; Shabbos 25 states “who is rich? he who has a fine wife”.)

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Keep your focus on the goal of doing for Hashem. Rashi notes that Korach was motivated by his envy of another relative who received a honor which he did not. Envy can be very destructive, for it prevents us from enjoying what we have. To overcome envy, you should focus on what you yourself have and on what you yourself can accomplish in this world. Rabbi Levi Yitzchok of Berditchev also notes that a righteous person’s main goal is to give pleasure to Hashem; to such a person, there is no difference if he or someone else causes such pleasure. By keeping this focus, we can relish others’ accomplishments and avoid envy.

2. When someone speaks against others realize that he could just be projecting his own faults. The Kotzker Rebbe commented that people who quarrel with the righteous try to find complaints in ways that are the exact opposite of the truth. Moshe was the most humble of all men, and Aharon’s constant pursuit of peace demanded much humility; yet, Korach claimed that they were acting arrogantly and taking too much power for themselves. This teaches us to be careful not to believe “loshon hora” (gossip/slander), for one who finds faults in others is often projecting his own faults onto them. As Rabbi Abraham Twerski notes, the Talmud teaches that “one who seeks to disqualify another projects his own defects upon him.” (Kiddushin 70a) Korach could have had a distorted perception of Moshe because he projected his own real character flaws onto him. The Bal Shem Tov elaborated on this, saying that world around us acts as a mirror, and that what we see in others is generally our own reflection.

3. Keep trying to make peace. “And Moshe sent to call Dasan and Aviram the sons of Aliav, and they said we will not go up.’” Rashi says that this teaches us that we shouldn’t keep up a quarrel; rather, like Moshe, we should take the initiative to make peace. Even if someone is obstinate, a new approach or strategy might work to bring about peace. One important principle for bringing about peace is the willingness to apologize; a person who sincerely loves and seeks peace will be willing to apologize, even if he doesn’t believe that he did anything wrong. In the clear majority of situations, we lose nothing by saying “we’re sorry” and gain much in terms of harmony and peaceful relationships.

4. During a quarrel focus on making peace not on blaming. “There shall not be like Korach and his congregation”. Rabbi Chaim Shmuelevitz commented that this verse can be read: “there will not be quarrels like that of Korach and his followers”. In this instance, Korach was entirely wrong, and Moshe was entirely right. But in most situations, it’s not so clear-cut. When we quarrel, we should ask ourselves that we did to contribute to the quarrel, rather than focusing our energy on blaming the other person.

C. Majesty of Man (Rabbi A. Henach Leibowitz)

Appreciating the strength of a human being. How could Korach make such a fatal judgment error particularly since, as Rashi notes, he was extremely intelligent, insightful and even worthy of prophecy? Korach felt that he had the necessary justification for the revolt because of a prophecy he had in which it was revealed that the great prophet, Shmuel, would descend from his lineage; thus, he concluded that he would not be punished by death. However, he overlooked the possibility that his sons would have the fortitude to repent and that Shmuel would come from them. Korach failed to appreciate the inherent strength of a human being, the extent of greatness of the soul and the spark of G-dliness in every Jew.

D. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Seeing with both eyes. As noted above, Rashi comments that Korach’s “eye” deceived him into believing that Shmuel would descent from him. Didn’t Rashi mean his “eyes”? Horav Boruch Sorotzkin, zt’l explains that when one looks at something, he should perceive it from all angles (i.e., with both eyes, rather than glancing at it perfunctorily). Horav Sorotzkin explains the reference in Pirke Avos to “judge all men favorably” to mean “judge all of man favorably”; that is, one should look at the whole individual at all times, not simply react to an isolated situation. Had Korach seen with both eyes, he would have realized that his greatness would emanate from his children, who later repented. Korach’s one eye (i.e., his superficial and prejudicial outlook) was the origin of his downfall.

E. Kol Dodi on the Torah (Rabbi David Feinstein)

“And Korach Took . . . ” The Torah doesn’t tell us what Korach took. The truth is that Korach took everything for himself. Hashem entrusted him with great wealth to use for Hashem’s service, but Korach made the mistake of thinking he earned it himself. By contrast, a wealthy person who acknowledges that his wealth really belongs to Hashem and regards himself as nothing more than the administrator of a trust fund will find his wealth to be a true blessing. If he diligently and faithfully oversees the fund in accordance with the wishes of Hashem, its true Owner, he can be assured a handsome return in this world and the world-to-come.

F. Love Thy Neighbor (Rabbi Zelig Pliskin)

Be wary of the motivations of someone who instigates a dispute. Korach tried to give the impression that he was interested in the equality and welfare of the entire nation, when he was really motivated by envy. Often one who instigates a dispute is motivated by his desire for personal gain; in order to attract followers, however, he may claim that he is interested in the good of others. We should be aware of this tendency, so that we aren’t misled by people who desire to create a dispute.

G. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Unity vs. Uniformity. Underlying Korach’s rebellion was his charge that “all the people in the community are holy and G-d is in their midst; why are you setting yourselves above G-d’s congregation?” Korach seems to be advocating unity among the Jewish people; why, then, did his actions lead to so much discord and dissent? The Midrash analyzes Moshe’s answer to Korach — “In the morning G-d will make known . . . ” — to mean “G-d has placed boundaries in His world . . . Can you possibly intermingle night and day? . . . So, too, has He separated Aharon . . . You will have the same chance of negating Aharon’s separate sanctity as you have of undoing G-d’s separation of night and day.” The Midrash can be understood to mean that G-d created the world so that each created being is different and distinct; only when each aspect of creation fulfills its own purpose can it unite with the rest of creation in implementing the total purpose of the greater whole. As the Alter Rebbe explains, all Jews are part of one whole and need each other, like the different parts of the human body constitute a complete person. Just as each limb possesses its own characteristic and unique quality that benefits the body as a whole, so, too, are the Jewish people divided into different spiritual “limbs”; each Jew has his own mission and task and each benefits all other Jews by accomplishing his unique function. Until the coming of Mossiach, when holiness will exist truly as one entity, differences in intensity of performance and levels of sanctity are indeed necessary.

H. In The Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

The Potential Harmony in Differences. Chazal teach that a person shouldn’t be named after a wicked person. Why, then, is the Parsha named “Korach”? Korach’s desire was, in essence, positive; he wanted to be Kohein Godol, to experience the absolute closeness with G-d that results from entering into the Holy of Holies. (In fact, as Rashi relates, even Moshe said that he shared the same desire.) Thus, Korach highlights the potential for spiritual growth that we each possess, and the desire we should show to make it manifest. However, good intentions aren’t enough; for Korach’s action led to controversy and division (and, ultimately, thousands of deaths). Division runs in direct opposition to Torah which was given “solely to bring peace to the world” (Rambam). Yet, division need not, however, run contrary to our desire for peace and unity. In fact, unity is more complete when it encompasses divergent entities, each with a nature of its own. This is the intent of Torah — not that differences shouldn’t exist, but that they should be merged into synergistic harmony. Thus, there is a place for Korach in the Torah, for the Torah teaches that if we can see the potential harmony, division can serve a positive purpose.

I. Living Each Week (Rabbi Abraham Twerski)

1. The Distortions of Anger. The Torah testifies that Moshe was the humblest of all men on earth. How absurd that Korach and his clan should accuse Moshe of vanity and making himself superior to all others! This is precisely the point that the Torah teaches us. When we become involved in a personal dispute, when we become angry, we may lose all sense of logic and strike out against others indiscriminately.

2. The meaning of prayer. Why did Moshe have to pray to G-d not to accept the offering of Korach? Inasmuch as he knew that Korach was defying the Divine will, was it not self-evident that G-d would not accept this offering? The effectiveness of prayer is something that is not easily explained. While some aspects of prayer may be beyond our grasp, one of the explanations is that prayer is not intended to bring about a change in G-d, but in the supplicant. When we relate to G-d in prayer, we may undergo salutary changes. For example, a woman who was bitterly disappointed when her newborn child turned out to have Down’s Syndrome, related that she had prayed fervently. “Please G-d, You have performed so many miracles, do just one more. Change him.” She went on to say, “one day the miracle occurred: G-d changed me.” What she was really saying was that ultimately her prayers helped her accept G-d’s will. We can now understand that Moshe, finding himself in a state of distress, did what the Torah prescribes: He prayed for Divine assistance. Moshe’s payer, like all sincere prayer, was thus not intended to bring about any changes in G-d, but in himself. That is what all prayers should do.

J. Divrei Torah (National Council of Young Israel)

Arguments “l’shem shamayim”. As noted above, Korach began his argument in a most altruistic tone, yet in truth it was a personal and selfish rebellion. The Jewish world stands are a crossroads. Both within and among the among the various movements, there are crucial decisions to be made and honest differences to be expressed. How tragic when we read of arguments that swerve from substance and center upon the personal. They become springboards for “loshon harah” (gossip) and causeless animosity when they could become forums for understanding and cooperation. It is time that frank discussion reflect the discussions of Bet Shammai and Bet Hillel, arguments “l’shem shamayim” (for the sake of Heaven) that did not cause a breach in the Jewish world, rather than the arguments of Korach and his cohorts, personal attacks and malicious slander that can only lead to destruction and tragedy.

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