‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Korach
“This distressed Moshe greatly and he said to Hashem, ‘Do not turn to their gift offering…” (Bamidbar 16:15)
It is intriguing that Moshe, the great defender of Klal Yisroel, during the debacle with Korach becomes the prosecutor who demands that Hashem not accept the offerings of Korach. It is inconceivable that Moshe did so to defend his own honor which was under attack, because the Torah itself testifies that Moshe was the humblest of men.
Rambam writes ‘an important rule’ that our observance of all mitzvos is based on the fact that Moshe taught them to the nation at Sinai after direct instruction from Hashem. Even those mitzvos that had been commanded to the patriarchs previously, we observe only because they were re-commanded to Moshe at Sinai.
Based on this, Rav Chaim Kanievsky shlita explains why we state in the Shabbos Mussaf shemoneh esrei about Shabbos – “Then at Sinai we were commanded about it.” In truth, the nation had been commanded about Shabbos prior to their arrival at Sinai while they were camped in Marah (see Rashi, Shemos 15:25). Even though they had been commanded about Shabbos previously, our observance of Shabbos for posterity is only because the command about Shabbos was repeated by Moshe at Sinai.
With this in mind, we can understand the Malbim’s explanation of Moshe’s unusual response to Korach’s provocations. Moshe understood that he was the transmitter of the Torah to this world. Therefore, Korach’s challenge to Moshe was essentially a challenge to the transmission of Torah, which began with Moshe. It was in zealous defense of the honor of the Torah that Moshe called on Hashem to publically embarrass and eradicate Korach and his followers. There was no trace of personal defense in Moshe’s actions, rather it was completely for the sake of the honor of Torah.
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“It shall be that the man whom I shall choose – his staff will blossom…” (Bamidbar 17:20)
Moshe told the assembly of Korach that when they saw the lifeless stick of Aharon miraculously blossom like a flower that would be undeniable proof in the veracity of Moshe and Aharon’s mission.
Rav Leib Chasman zt’l noted that it is worthy for us to contemplate the fact that the blossoming of a any tree or flower is no less an incredible miracle. Throughout the winter a tree stands almost lifeless. Then suddenly spring arrives and buds miraculously appear on the ends of the branches. Within a short time the tree bursts to life with verdant multihued leaves covering its entirety.
Rav Ephraim Wachsman expressed this idea by depicting a world in which a strange phenomenon began to occur for no explicable reason – chickens began to lay oranges and eggs began to grow on trees. Imagine what a tumult it would cause. And just because it’s the opposite, is that a reason we shouldn’t be as amazed?
The only reason we fail to recognize the miracle in daily growth is because we become accustomed to it. But if one were to contemplate and ponder the unnaturalness of this natural occurrence he would be able to appreciate how supernatural and divine the natural growth process is. This is why Koheles (1:16) stated “My heart has seen much wisdom and knowledge.” The eyes often see things but fail to appreciate those sights. One can only see truth when he looks with his heart.
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“But if Hashem will create a creation, and the earth opens its mouth and swallows them and all that is theirs…” (16:30)
Ta’am V’da’as notes that Hashem created a new form of punishment to punish Korach, because the sin of fostering dispute and disgracing Torah scholars is awesome and frightening.
It is a stark and sobering reminder how particular Hashem is for the defense of the honor of Torah scholars, even more than His own honor, as it were.
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Sources: Rambam – Peirish Mishnayos, Chullin perek 7 (100b) Rav Chaim Kanievsky – Derech Sicha p. 573; Malbim – HaTorah V’hamitzvah; Rav Leib Chasman – Ohr Yahel (1, p. 186)