THE Parshas Korach
Torah Teaser
Q Questions to ask your children
1. Korach took Moshe up on his challenge to bring Kitores to see who is right. Rashis asks, “Was Korach a fool?” He answers that they were not fools but rather, “Chatu Al Nafshosam – They sinned on their souls.” What does this mean, and how does it answer the question? Ans… The Iturei Torah brings in the name of the Chasam Sofer the rule in Hilchos Taaruvos, “Min BiMino Afilu BaElef Lo Batel’ Two similar substances cannot be mivatel each other, no matter how small an amount is mixed with the other.” In a play on words of this Chazal — Min (an apikorus), BiMino (in his apikurses), Afilu BaElef Lo Batel (even in a thousand years will never change his position). This sentiment is brought in the Gemara (Avodah Zara 17). Rashi tells us that Korach was not a fool. If he were, the challenge of the Kitores would have made him back down. Rather he was a Min, an apikores, and an Apikores never ever changes his mind, no matter what threat faces him.
2. A careful reading of the pasukim in this week’s parsha shows that it doesn’t mention Korach’s death explicitly, only that of his group. The 250 people who joined Korach were burned to death. Dasan and Aviram were swallowed alive in the earth. What happened to Korach? Ans… There is an opinion in the Gemara (Sanhedrin 110a) that Korach did not die with those who were burnt or those swallowed by the earth, but he actually died later in a plague. Another opinion says that Korach was both burnt and swallowed into the earth. When the 250 people began to bring their Ketores, Korach joined them, and was consumed by fire. He was standing near the pit, which opened up for Dasan and Aviram, and rolled in to the open mouth of the earth. According to the latter opinion, the reason Korach received both punishments is, if he had only been burnt and not swallowed, Dasan and Aviram would have complained, “Why were we burnt as followers of Korach, while Korach himself was not?” If he would have been swallowed, but not burnt, the 250 people would have had a similar complaint. He, therefore, received both punishments. The fire burnt his Neshama, and his body rolled into the open mouth of the earth. Thus all people witnessed him receiving his just desserts.
3. Moshe Rabbeinu challenges Korach. He tells all of Bnei Yisrael that if Hashem kills Korach in a miraculous way then, “Vidatem Ki Niatzu HaAnashim HaEileh Es Hashem – You will know that these people angered Hashem,” (Korach 16:30). Why do they need to die in a miraculous way? Wouldn’t it prove Moshe is right if they just die on the spot and he remains standing? Ans … The Meshech Chochma explains that the tragedy of the whole fight was that Korach, Dasam and Aviram, who were all great people, knew that Moshe and Aharon were appointed by Hashem, and that everything Moshe did came from Hashem’s command. Had they truly believed otherwise, it would have made the aveira less severe. Their gravest crime was that they told these lies simply as a way to ignite a rebellion among the people. It was the rest of Bnei Yisrael that was caught in this web, having bought into the lies that Korach spread. Therefore, Moshe does not tell the people that if Korach dies it will prove that Moshe is right. He tells the people that if a great miracle occurs and these people suffer a horrific fate, it will prove Ki Niatzu HaAnashim, that Korach knew the truth and did what he did simply to cause anger to Hashem. You don’t need a miracle to prove who is right, but you need a miracle to prove what is in the heart of a person.
4. Shortly after Korach began the feud with Moshe, Moshe called to speak to Dasan and Aviram in order make peace. According to the Kli Yakar, Dasan and Aviram suspected that since they were the ring leaders. What was Moshe’s plan? Ans… Moshe was going to bribe them with important positions in order for them to exit the fray, and then the whole feud would lose its steam. This is seen from their response to Moshe of, “Lo Naaleh – We won’t go up,” meaning: up in stature and position. This also explains the reference to their accusation of Moshe blinding them. The pasuk in Devarim says that accepting bribery “Blinds even the wise.” They claimed that the reason for refusing this offer (that was never made) was that even if they were to accept the offer and turn a blind eye, Moshe cannot blind all the people and that their accepting the offer would only lend additional credence to the accusations.
5. Once again, Moshe comes under fire. This time he is attacked by his very own cousin, Korach, who claims that partiality and not Heavenly direction resulted in the choosing of Aharon as the Kohen Gadol. So Moshe tells Korach and his entire assembly, “In the morning Hashem will make known the one who is His own and the holy one, and He will draw him close to Himself, and whomever He will choose, He will draw close to Himself” (16:5). The double expression is troubling. If He will draw those holy close to Himself, then of course those who He chooses will be drawn close to Him. Why the specific repetition of drawing near? Ans … People may feel that they are holy, but at the end of the day, it only matters who Hashem chooses to be close to. Some may run to be near the oron hakodesh, when in truth, though they may physically situate themselves at the front, they have no spiritual place-setting there. The story of Korach reminds us of the enduring saga of confused positions and roles that we often find in our community. It is the story of the chazzan who thinks he is the Rav, the Rav who thinks he is the President, and of course, the President who thinks he is the Creator! It is a parsha that reminds us that, though we all have a place in Hashem’s heart, our ego should not define our place in the community.

This week is B’Zchus: YOU, the reader.

Distributed by the Chevra Marbitz Achdus D’NMB

Created By Allen @ Strategic
305-454-9819 / 786-222-2078