בס"ד

PARSHAS KORACH - פרשת קרח

"And Korah took" - "ויקח קרח" (Numbers 16:1)

"יזכו לרב טוב כל המתענגים בה בביאת גואל לחיי עוה"ב" - "And those who delight in it (the Sabbath) will be worthy to abundant goodness, with the coming of the Redeemer and the life of the World to Come" (Sabbath Hymn - מנוחה ושמחה)

We can explain it according to the holy words of the Holy Rebbe from Berditchev, zy"a. "And Korah took", Rashi explains "he took a bad acquisition for himself". The Rebbe explains that one who loves G-d with a perfect love takes delight in anyone who serves G-d, even if he is not able to do so in the same way himself. He is happy whenever anyone serves G-d, and he is not concerned whether he is able to do so himself. However, Korah took a bad acquisition for himself, and he could not tolerate seeing another person serve G-d on a higher level than him, because his own service to G-d was not done with perfect love. This is like what the Talmud teaches, that Rabbi Abahu said, "מינה מיני ומיניה יתקלס עילאה" - "'Why worry about it? Through both me and him the Most-High is praised" (Sotah 40a). The concept of Oneg Shabbos - delighting in the Sabbath - must be connected to Ahavas Yisrael - love of one's fellow Jew, that every Jew must delight in his friend's service of G-d. One should connect himself to loving G-d by being happy that G-d has servants, even if he sees that his friend is on a higher level than he, he should find a delight in it. This is why the Sages taught that a person is obligated to visit his Rebbe on the holidays. This is also why there is a custom among Jews to spend the Sabbath with their Rebbe, so they can delight in the fact that there is such a person who serves G-d on such a high level, and to derive pleasure from seeing him. This is the main reason we travel to visit a tzaddik, in order to see how he serves G-d. I heard from my father, of blessed memory, Rebbe Nathan David of Shidlovtza, zy"a, that the Talmud says that when the Messiah comes, "שכל אחד ואחד נכוה מחופתו של חבירו - each person will be burnt in envy by his friend's canopy" (Baba Basra 75a). My father explained that this is only in the case where someone is not serving G-d will love, and thus does not enjoy the fact that someone is serving G-d. For such a person, seeing someone serve G-d is not a delight, but rather just the opposite, it is a punishment, because he will see many people who are greater than himself. However, "all who delight in it", that truly enjoy the service of G- d, whoever it is that is serving, then he will truly be "worthy to abundant goodness, with the coming of the Reedemer", soon and within our days, amen.

(Divrei Binah - Parshas Korach p. 94-95)

"In the morning, the L-RD will make it known who is His" - "בוקר ויודע ה' את אשר לו" (Numbers 16:5)

Let us explain this according to the verse, "אז תבין יראת ה' ודעת אלקים תמצא" - "Then you will understand the fear of the L-RD, and find the knowledge of G-d" (Proverbs 2:5). The main thing a person should do if he wishes to find the knowledge which is the sweetness of novel ideas within Torah, then he must meditate upon pious fear of G-d. If one is pious, he will automatically "find the knowledge of G- d". The main way of meditation upon fear of G-d is to focus upon one's own lowliness. The same is true of all things someone needs, whether they be material needs or spiritual needs, that they are all dependant upon meditating upon pious fear of G-d. If one meditates upon fearing G-d, He will automatically fulfill your needs and desires. This is what Moses said. If you want to be the High Priest, then "In the morning (בוקר - Boker)", first visit (תבקר - te'vaker) upon yourself the fear of G-d, then automatically "and the holy one will be brought close to Him", that you will automatically be brought to holiness. Also "and G-d will make known", that you meditated upon the fear of G-d. Then, "and the holy one", any holiness you need, "will be brought close to Him", you will be brought close automatically.

(Divrei Binah - Parshas Korach p. 95)

ענין מחלוקת קרח - On the subject of the argument of Korah

The argument of Korah was because they did not understand why someone needs a Rabbi. This is because they were from the Generation of the Wilderness, the Generation of Knowledge, so why did they need a Rabbi to be subordinate to? This is why they said "Rav l'chem - רב לכם - it is more than enough for you" (or "it is a Rabbi for you", i.e. you need a Rabbi) (Numbers 16:7). This is the same concept taught concerning the verse "When they came to Marah, they couldn't drink from the waters of Marah," (Exodus 15:23) (Mar is Aramaic for "Master" or "Rabbi"), like the Sages taught, "a bond-woman saw at the Sea what even Ezekiel the son of Buzi never saw". Since they were worthy to such a grand revelation, they did not understand why they needed to keep the active commandments, because in their opinion it was beneath their lofty level. That is why Moses tried to fix this mistake there at Marah, by teaching them that the truth is just the opposite. He showed them that even though a person might be very great, on a very high level, despite that he must still physically do mitzvos himself also. That is the meaning of "the L-RD showed him a tree" (Exodus 15:25), to teach that mitzvos need to be done physically, and not merely mentally. Even if a person connects his thoughts completely to the Supernal Light, if he did not actually perform the mitzvah he is considered to be a Jewish sinner. This is what is taught concerning the verse "and he hid himself among the vessels" (I Samuel 10:22), that from the day that the Torah was given, everything had to be hidden in vessels, because the mitzvos are called vessels for the lights of holiness. Before the Torah was given, one could fulfill the Torah mentally, but since the Torah was given one has to fulfill the mitzvos physically. This is also the concept of the Rabbi-student relationship. This was the mistake that Korah made, that he said "why do we need a Rabbi?" This is the true order of the giving of the Torah, even if a person knows a lot, and he thinks that he is very great, and he does not need anything, despite that he must subordinate himself to a Rabbi. This is why the Mishnah says "Make a Rabbi for yourself". (Pirkei Avos 1:6).

(Divrei Binah - Parshas Korach p. 96)

"For what is Aaron that you should complain against him? - ואהרן מה הוא כי תלינו עליו" (Numbers 16:11)

The main point of wisdom - חכמה - is כח מה - the power of "what". This is the meaning of "the voice of the L-RD is in strength" (Psalm 29:4), that a person must always know that he is only in potential energy, which has not yet come to be actualized. This is the meaning of "power of what", that someone has to understand that the potential power is "what", that he has not actually accomplished anything yet. This is why prosections sometimes come against a Tzaddik, because he knows that he has not actualized anything yet, and he is only on the level of "what". This is the meaning of "what is Aaron", that by complaining against him you are actually doing him a favor, because through these complaints the "power of what" is renewed within him.

(Divrei Binah - Parshas Korah p. 96)

"It gave forth blossoms, sprouted buds, and produced ripe almonds. - ויוצא פרח ויצץ ציץ ויגמול שדקים" (Numbers 17:23)

This is the sign from Aaron of who he is, that it gave forth blossoms, that once he has some understanding in serving G-d, immediately it produced ripe almonds, that through this power acts of kindness are performed. He sees through this to draw good kindess to the congregation of Israel. This is the meaning of almonds - shekedim - שקדים, that Aaron watched out (shakad - שקד) to do good for the Jewish people, to improve their bodies and souls. This is related to the saying of the Sages "שקדו חכמים על תקנת בנות ישראל - the Sages watched out in the interest of the daughters of Israel". Understand this well.

(Divrei Binah - Parshas Korach p. 98)

HAFTARAH - הפטרה

"And the Lord sent Jerubaal - וישלח ה' את ירובעל" (I Samuel 12:11)

Why was he named Jerubaal? It is seemingly a contemptuous name, because it is an idolatrous name. However he is given this name because "Baal" means "master". Since he did not want to be a ruler over Israel, as Scripture attests, but rather he was fighting against being a master. He said that "the L-RD should rule over them" (Judges 8:23). This is the meaning of Jerubaal, that he fought against being a leader. Therefore, Scripture hints here that G-d could save without any human king, like in the story of Gideon in the Book of Judges, and the like.

(Divrei Binah - Parshas Korach p. 98)

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