Korach

Shabbat Parashat Korach 5784

A Cloak of Holiness Upon a Lust for Glory


Why did Moshe and Aharon challenge the Adat Korach to do something that would inevitably lead to their death? And why did the Adat Korach actually sacrifice their lives?
The passuk  says “The following day, the entire congregation of Israel complained against Moses and Aaron saying, "You have killed the people of Hashem.” The people had a complaint against Moshe and Aharon, why did they kill Am Hashem? Why did they put them to an impossible test, knowing that it would result in their death.
Targum Onkelos translates the people’s complaint: “You have  caused the death of the Am Hashem” . Ramban elaborates on this translation explaining that the people blamed Moshe and Aharon for their suggestion to sacrifice foreign ketoret before Hashem, knowing full well that one who does so will be devoured in flames. It was clear that Hashem did not command Moshe to offer up the ketoret  in this manner, for he did not tell it to the people in the name of Hashem. If so, surely it was Moshe and Aharon themselves who devised this plan in order to kill the Am Hashem. Surely they could have found another way to resolve the dispute, with a Heavenly sign, a way that would not have resulted in the death of the Am Hashem.
As an introduction to answer the above question, we shall examine a fundamental principle which is found in Sifrei Hachsidut and in Or HaChaim Hakadosh.  They explain the rationale of Adat Korach  to accept the words of Moshe “He whom Hashem shall choose, he shall be the holy one, you have exaggerated , Sons of Levi.” Each one of the Adat Korach  wished to be a Kohen Gadol. Moshe was offering each one to offer a sacrifice, although Hashem should choose only one of them, contrary to their aspirations. If so, why did they agree?

The mefarshim  explain this through an insight into the death of Rabbi Akiva. Gemara Berachot (61b) writes as follows. “When they took Rabbi Akiva for execution it was zeman kriat shema. They (the Romans) were peeling his flesh with iron rakes, and he (Rabbi Akiva) was accepting upon himself the yoke of the Kingdom of Heaven (he was saying Kriat Shema). His disciples asked him “Even now?” He replied, “My entire life I was troubled by the words (of the Shema) ‘Bechol Nafshecha – even as he takes your soul.’ I said to myself ‘When will I be able to actually fulfill this commandment?’ Now that the opportunity has arisen shall I not fulfill it?” He then extended the enunciation of “echad”  until his soul departed “b’echad”. A bat kol emanated from Heaven: “You are privileged Rabbi Akiva that your soul departed “b’echad”. The ministering angels asked HaKadosh Baruch Hu “Is this the reward for upholding the Torah?” He replied “Their place is among the living.” A bat kol emanated from Heaven “You are privileged Rabbi Akiva, you have been  welcomed to life in Olam Haba.
The commentaries explain, that each day during Kriat Shema when Rabbi Akiva would say “v’ahavta et Hashem Elokecha b’chol levavcha uv’chol nafshecha” he was prepared to sacrifice his life due to the burning love that he felt towards Hashem. Each time he said Kriat Shema  he longed to actually perform the mitzvah of ahavat Hashem in the most intense fashion, to actually give up his life. And Rabbi Akiva was actually able to do so, for he was able to reach a level where his soul was completely detached from his body, he was actually able to sacrifice his life through the deep love that he had for Hashem, and through his burning desire to connect to Hashem in a way impossible for one who is shackled by his physicality.

However, he was forced to restrain his desire, for the Torah commands us “v’chai bahem”  we are prohibited to die for the mitzvot. Therefore, Rabbi Akiva could not satisfy his desire totally, to surrender to his love to the extent that his soul would leave him, for he was commanded to remain alive. But now, when the Romans were raking his flesh, and he was surely going to die, he finally had the opportunity to actually perform the mitzvah in an absolute way, as he longed for all his life, to come to total communion with Hashem. If the opportunity was there “Shall I not perform it?”
So actually, he died ‘beechad’ not from the rakes of the Romans; he died from the separation of his soul from his body when he said ‘echad’. He traversed the fine line which connected his soul to his body. 

An understanding of the death of Nadav and Avihu based on the above
The death of Nadav and Avihu, the sons of Aharon HaCohen, was of a similar vein. The Torah relates that their death was “As they drew near to Hashem.” They too, came to the ultimate level of closeness to Hashem, they endangered themselves by bringing ketoret, for they knew that through this service they would be elevated to a higher level of closeness to Hashem; a level at which their souls would yearn to separate from their bodies. And alas, their souls became connected with the Heavenly fire.

A deeper understanding of the self-sacrifice of the two hundred fifty heads of the Sanhedrin.
So, as we stated at the outset, the two hundred fifty heads of the Sanhedrin understood that only one of them would be chosen. Still, when the opportunity arose to offer up the ketoret, they yearned to have the loftiest thoughts, to enable themselves to reach the ultimate connection with Hashem. It is for this reason that Moshe did not spurn the machtot  which were used for this ketoret. He said that the machtot were sanctified. For those who brought them were not evil, their intent was not to distance themselves from holiness, on the contrary, they only wished to get as close as possible to the light of Hashem. Moshe took the machtot and plated the mizbeach with them. For the mizbeach was where korbonot  were brought; it was the symbol of the will to sacrifice one’s self.

Korach, as well, had a deep intent and will to serve Hashem at the ultimate level. It was for this reason that he complained to Moshe and Aharon. “Who decreed that only you may serve hashem on the lofty level of Kohen Gadol, maybe I am worthy as well. I also want to serve Hashem on the highest level.” This was the “Cloak of Holiness” which Korach “took” for himself.
We have been taught that in actuality Korach’s real motive was lust for glory. We can deduce this from his challenge that a talit that is made completely of tchelet  should be exempt from tzitzit. He said that if one fringe of tchelet which symbolizes the kisei hakavod was enough for a whole tallit surely a tallit which was completely tchelet  should be exempt. Where is the fallacy? The fallacy is that the halachah  which Moshe taught us says otherwise. Korach was inferring that although I wish to serve Hashem, I wish to serve him on my terms, not to be beholden to the dictates of Moshe. He revealed that his true motive was not to be subject to the authority of Moshe.
True, Korach started with a “Cloak of Holiness”, but he left himself vulnerable to the entreaties of the Yetzer Hara, who entered through a small crack , at first almost indiscernible which eventually caused him to totally lose sight of his inner self which had turned impure. Jealousy and the lust for glory had blinded his eyes from realizing his true motives. He believed that it was holiness that he sought although actually it was personal glory.
We must learn this lesson and take heed. We are also faced with many challenges where we believe that our motives are “For the sake of Heaven” “To be closer to Hashem” etc. But in many cases we may be fooling ourselves as to our true motives. We must try to be honest with ourselves and recheck our true intentions; is it the holiness we seek or maybe our own personal glory. Is the source of our action a true ratzon to serve Hashem, or perhaps chas v’shalom  an impure soul.

Rabbi Gad Bouskila