Sponsored by Lynn and David Frankel

In Memory of David’s Parents, Benjamin and Jeannette Frankel

Near the end of Parshat Korach, we learn about many of the Mitzvot HaTluyot Ba’Araetz, the agricultural mitzvot that are observed in the Land of Israel. One example is Truma Gedola, the Great Tithe, where the owners of the land have to give a portion of their produce to the Kohen during years 1-6 of the Shmita cycle. Another example is Trumat Ma’aser, where the Levi receives 1/10 of the produce from the owners of the land and he in turn must give 1/10 of what he receives to the Kohen.

The Mitzvot HaTluyot Ba’Araetz were originally Biblical mitzvot. Today they are Rabbinic mitzvot as most of the Jewish people are not living in the Land of Israel. We are only permitted to eat the produce that is grown in Israel if Trumot and Maasrot have been separated and if all of the other Mitzvot HaTluyot Ba’Araetz have been observed.

How does this work considering that the Kohanim are not considered in a state of ritual purity and therefore would not be able to eat the Trumot and Maasrot? Where does all of the separated produce go to?

Rambam in Hilchot Truma 3:1 comments: There is no minimum requirement for Teruma Gedola according to Biblical law as it says in Dvarim 18:4: “The first of your grain, wine and oil, and the first of the shearing of your flock you shall give him” even the slightest amount. Even one kernel of grain fulfills the requirement for an entire grain heap. In our present age when the Truma will be burned because the Kohanim are impure, a person may separate even the smallest amount.

Rambam in Hilchot Truma 2:1 explains that we are obligated to separate Truma from food designated for human consumption, that is guarded and that grows from the earth…Just as grain, wine and oil are agricultural produce that is food designated for humans, grows from the earth and has an owner, so too are we obligated to separate Trumot and Maasrot from any analogous agricultural produce.

In other words, any produce that is grown in Israel that can be eaten by humans must have Trumot and Maasrot removed before it can be eaten.

Following the Rambam, we don’t need to give 1/40, 1/50 or 1/60 (the Rabinically mandated amounts for when the Truma was given to the Kohen) for Truma Gedola today. Rather we give a smaller amount which comes out to a little more than 1% of what is grown in Israel today.

Instead of burning the Truma and letting it go to waste (although the Kohen can use Truma olive oil to light Shabbat and Chanuka candles), the chief rabbinate has a solution to give the Truma that is separated in the fields to the animals in the Biblical Zoo in Jerusalem, the Safari in Ramat Gan and other places where animals live in Israel which are at least partially owned by a Kohen.

How is this allowed?

According to the Rambam in Hilchot Truma 9:7, when a Jew rents livestock from a Kohen, he may feed it Teruma.

In other words, if the animal belongs to a Kohen then it can eat Truma.

Maharam Chaviv (Shu”t Kol Gadol 56) taught that today, since the Kohanim can’t eat the Truma, we would be allowed to feed it to the animals because there is no loss. Rabbi Tzvi Pesach Frank and the Chazon Ish agreed with this opinion.

Rav Shlomo Zalman Auerbach (Maadanei HaAretz, Trumot 2:15) brought the Ran (Psachim 14a): “Truma which is human food should not be fed to an animal as long as it is in a state where humans would eat it.” From here we learn that Truma which is ruined and can no longer be eaten by humans is considered animal food and can be given to animals. He therefore recommends waiting until the produce starts to rot so that it is not worthy of human consumption before giving it to the animals.

Most of the produce that goes to the major supermarket chains is already separated in the fields. The supermarkets display signs that the Mitzvot HaTluyot Ba’Araetz have been observed and customers do not need to do anything further.

If the store does not have a sign, one can check the pre-packed produce to see if anything about the kashrut status of the product is mentioned. If no information is listed then the buyer will have to take Trumot and Maasort themselves when they get home (instructions for how to do this can be found in Israeli siddurim). As well, if someone grows their own produce, they will have to be responsible for separating Trumot and Maasrot.

We are lucky to be living at a time where we can buy produce that is grown in the Land of Israel as well as observe the agricultural mitzvot. May the day come speedily in our times when the Mitzvot HaTluyot Ba’Araetz can be fulfilled Biblically and where the Kohanim and their families can once again eat the produce in a state of holiness.

Sponsored by Sharona & Josh Halickman in Honor of Moshe’s High School Graduation

At the end of Parshat Korach, we read about the gifts that the Kohanim receive as a reward for their service.

In Bamidbar 18:13, God tells Aharon the Kohen:

The first fruits of everything that is in their Land, which they bring to God shall be yours, every pure person in your household may eat it.

We have already seen the mitzvah of Bikurim (the first fruits) before in Parshat Mishpatim, Shmot 23:19:

The beginning of the first fruits of your Land must be brought to the house of Hashem, your God…

Rashi explains the procedure for setting aside Bikurim:

A man who enters his field sees a fig that has ripened. He ties a reed around it to identify it and thereby designates it as Bikurim. Bikurim need to be brought only from the Shivat HaMinim, the Seven Species with which Eretz Yisrael is praised (Dvarim 8:8): “A Land of wheat, barley, grape, fig and pomegranate; A Land of olive oil and (date) honey.”

Sefer HaChinuch 91 explains the reason for the mitzvah of Bikurim, bringing the first fruits to the Beit HaMikdash (Temple):

At the root of this mitzvah lies the purpose to set the thought of God above our rejoicing and happiness that we should remember and know that from Him all the blessings in the world reach us. For this reason we were commanded to bring the ministering servants of His house the first of the fruit that ripens on the trees. Out of this remembrance, this acceptance of His kingship, and our avowal in thanks before Him that the fruits and other goodness come from Him, we will become worthy of blessing, and our produce will be blessed.

May we merit the rebuilding of the Beit HaMikdash and may we once again have the opportunity to bring the Bikurim to Yerushalayim. 

On Monday afternoon, a little before 2:00 pm, I was driving to pick up my son, Yehuda from school in the Bayit VeGan neighborhood of Jerusalem. I passed by Shaarei Zedek Hospital as I usually do and everything was quiet. A few minutes later, on our way back, there were fire engines entering the main entrance of the hospital. When we were back home, I found out that around 2:00, the ground opened and swallowed up three cars that were parked in the parking lot. Nobody was injured.

People asked how this disaster came about out of nowhere. However, it turns out that there were already warnings from geologists in 2019 before they started working on the new road, Highway 16 that the area was weak and that blasting to build tunnels could damage buildings in the neighborhood. Unfortunately, they still got the green light to go ahead with the project.

The day after, the road next to the hospital was closed in order to investigate some of the cracks to see if there was another sinkhole waiting to happen. Cars were rerouted and the traffic was unbearable. By Thursday, the road was back open as they didn’t find any imminent problems. Will this be another hazard waiting to happen?

Some commented how ironic it was that this happened the week of Parshat Korach where after Korach’s rebellion, we read of his punishment (Bamidbar 16:31-32):

As he was finishing speaking all these words the ground beneath them split. The earth opened its mouth and swallowed them and their houses and all the people that belong to Korach and all of their possessions.

In verse 34, we read the reaction of B’nai Yisrael:

All of Yisrael who were around them fled from this uproar, for they said, perhaps the earth will swallow us.

Rabbi Chanoch Heynech HaKohen Levine of Aleksander, Rebbe of Ger (1798-1870) asks: Why did B’nai Yisrael call out and flee if they knew that the earth opening up was only a punishment for Korach and his followers and if God wanted to reach the rest of the nation, he could find them anywhere and open the ground to swallow them up?

He answers that according to the midrash in Parshat Beshalach, Yitzchack passed down to his children “HaKol Kol Yaakov” the voice of Yaakov, the power of prayer and calling out to God when they encounter a dangerous situation. Now that they saw the punishment they called out to God with prayers and supplications as they did not want it to happen to them as well.

We can learn some very important lessons from the reactions of B’nai Yisrael:

If you are in a potentially dangerous situation, move out of the way.

Calling out in prayer is important as well as calling out to make sure that justice is done.

Those who live in the area near Shaarei Zedek have complained of feeling all kinds of effects from the construction of the new highway including buildings shaking, cracking and issues with plumbing. This is the time to cry out to the authorities before something more dangerous occurs. What happened in the Shaarei Zedek parking lot was miraculous in that nobody was hurt. We can’t rely on miracles and we have to make sure that with proper planning, we avoid the next disaster.

In Memory of Linda Basch on her 6^th Yahrzeit*

B’nai Yisrael were wary of the Ktoret (incense) for a few reasons:

Aharon’s two sons, Nadav and Avihu died because of the incense as we see in Parshat Shmini, Vayikra 10:1-2: “The sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before God an alien fire that He had not commanded them. A fire came forth from before God and consumed them, and they died before God.”

What did they do that was so bad?

According to Sifra, they erred by bringing their own incense into the Kodesh HaKodashim (Holy of Holies) which was off limits to everyone except for the Kohen Gadol (High Priest) on Yom Kippur.

Rabbeinu Bachya says that they didn’t go into the Kodesh HaKodashim, rather they offered the daily incense on the inner altar without being commanded.

According to Rabbi Eliezer, the problem was that they were guilty of making a Halachic decision without consulting their teacher, Moshe.

In this case, the incense itself wasn’t the problem. The issue was that Nadav and Avihu took it upon themselves to decide when and where to bring it.   

In Parshat Korach (Bamidbar 16:6-7), Moshe offered Korach and his followers a challenge: “Do this: Take for yourselves fire-pans- Korach and his assembly- and put fire in them and place incense upon them before God tomorrow. Then the man that God will choose- he is the holy one…”

Korach and his followers would prove themselves if their incense was accepted, but if not they would die. Moshe was hoping that Korach and his men would withdraw from their rebellion rather than take a chance. Unfortunately, they went through with it and we see in Bamidbar 16:35 “A flame came forth from God and consumed the 250 men who were offering the incense.”

We see from these two cases why B’nai Yisrael thought that incense was deadly. However, Rashi points out (17:13) that incense in itself does not kill, it is sinfulness that kills. To show them that incense can also have a positive effect and save lives, Moshe instructed Aharon during the plague (Bamidbar 17:11-12):

“Take the fire pan and put fire from atop the altar on it and place incense on it, and go quickly to the congregation and atone for them for anger has come forth from before God; the plague has commenced.” Aharon took as Moshe had spoken and ran to the midst of the congregation and behold! The plague had begun among the people. He placed the incense and provided atonement for the people.

Here the incense was used for a positive reason. In verse 13 the plague stopped. In verse 14 the final death toll of the plague was totaled at 14,700 (not counting the 250 people who died due to Korach’s rebellion) and in verse 15 Aharon returned to Moshe, to the entrance of Ohel Moed and the plague stopped.

Why does the Torah list twice (verses 13 and 15) that the plague stopped?

According to Sforno, the first time that it says that the plague stopped (verse 13) refers to the fact that nobody else got sick. The second time that it says that the plague stopped (verse 15) indicates that all those who were ill were cured.

May all who are infected be healed and may we see no new cases of the plague of Covid-19.

*Sponsor Torat Reva Yerushalayim's Women in Judaism class in memory of Linda Basch z"l

Linda Basch z”l was a teacher, mentor and friend. Torat Reva Yerushalayim’s Women in Judaism class at Neve Amit senior residence in Jerusalem has been sponsored in memory of Linda for the past six years. Please help us continue to sponsor the class in memory of Linda z”l by dedicating one class, one month, one semester or  a full year. Please see the dedication opportunities below. Thank you for your support!

Nechama Leibowitz taught:

There is no greater annoyance than when one party to a dispute refuses to sit down and talk things out with the other side. In such a situation lies little hope for peaceful settlement.

This sounds exactly like what is happening in the Knesset today.  The different political parties are not getting along and within each party there are disputes as well with no solution in sight.

This age old problem goes back to the “machloket” between Korach and his congregation. Not only was Korach angry at Moshe and Aharon, but even the members of his congregation of followers could not get along with one another. Each member had his own interests which nobody was willing to sacrifice for the sake of the greater good.

Korach was a great speaker and a great influencer. If he would have only used his skills for the positive rather than the negative, he, the 250+ men who were with him and the 14,700 who died in the plague could have all had their lives spared.

The new Knesset which was elected has potential to make things work. If everyone would take a step back, look at how disastrous the story of Korach turned out and learn from previous generations that we need to work together in order to make the State of Israel run properly we would be on the road to move ahead.

Instead of wasting more money on new elections which could again end up at a standstill, there is an opportunity for everyone to get together, make some compromises and get this government going.

Israel has enough enemies. Now is the time for us to become one united front.

The Haftara from Shmuel Alef, 11:14-12:22 is a good match for Parshat Korach for a few reasons.

One reason is that both the Torah and Haftara readings deal with leaders who defend themselves using almost the same words.

In Parsha Korach, After Datan and Aviram (two members of Korach’s revolt) attacked Moshe for not bringing them to the land of milk and honey, we read (Bamidbar 16:15): “Moshe was extremely distressed and said to God: ‘Do not turn to their offering; not a donkey did I sequester from any of them nor have I done ill to any of them.’”

Rashi quoting Midrash Tanchuma comments that Moshe states that even when he needed a donkey for transportation, he did not take one that belonged to B’nei Yisrael. Rather, he took his own.

In the Haftara (Shmuel Alef 12:3) as Shmuel crowns Saul as king and gets ready to step down as judge, Shmuel says: “Here I am; testify about me in the presence of God and in the presence of His anointed: Whose ox have I taken? Whose donkey have I taken? Whom have I robbed? Whom have I coerced? From whose hand have I taken redemption-money that I should avert my eyes from him? And I shall make restitution to you.”

Rashi elaborates that Shmuel asked if he had ever used anyone else’s ox to plow his field or whether he had ever taken a donkey other than his own as transportation.

If you pay careful attention you see that Moshe addresses God, while Shmuel speaks directly to the nation and asks for their trust.

In the story of Korach, the rebels are angry at Moshe and his brother Aharon yet taking a donkey is not one of their complaints and in the case of Shmuel, the elders (Ziknei Yisrael) ask for a king since Shmuel’s sons did not follow in his path yet they are not angry at him as it says in Shmuel Alef 8:5: “You have grown old and your sons did not follow in your ways, appoint for us a king to judge us like all of the nations.”  What bad things did Shmuel’s sons do? The answer is in Shmuel Alef, 8:3: “They were swayed by profit; they took bribes and they perverted justice.”

Rav Yisachar Yaakovson asks why both Moshe and Shmuel got all defensive about stealing donkeys when that was not what they were being accused of. His answer is that every complaint needs to be analyzed psychologically- what was said outright as well as the intention behind what was said. Both Moshe and Shmuel felt that their credibility was being attacked as often leaders are suspected of stealing (even in their time) and unfortunately in many cases the suspicions are correct.

In Psalm 99 which we recite as part of the Kabbalat Shabbat service we say: “Moshe and Aharon were among his Kohanim and Shmuel among those who invoke His name- They called upon God and He answered them.” We see from here that all three were considered the true leaders from the tribe of Levi.

Another reason why Parshat Korach and this Haftara from Shmuel are read on the same day can be found in the genealogy of Divrei HaYamim Alef (Chronicles) 6:18-23, where Shmuel is listed as a descendent of Korach.  Rav M. Hirsch teaches that from the seed of Korach, the rebel who rose up against God’s kingship descended Shmuel, the strongest fighter for guarding the holiness of God’s leadership.

In Memory of Linda Basch z”l, on her third yahrzeit* 

Korach, a member of the tribe of Levi took a group of 250 important people to rebel against Moshe and Aharon. Why would these intelligent leaders agree to follow Korach?

According to Ibn Ezra, B’nei Yisrael believed that it was Moshe’s decision (not God’s) to take the job of working in the Mishkan (Tabernacle) away from the bechorim (first born sons of every tribe) and transfer it to the Kohanim (priests) immediately after the sin of the golden calf. They were under the false impression that Moshe did this on purpose in order to give preference to his own family members. The Leviim (members of the tribe of Levi) were upset that they were chosen to be subservient to the Kohanim (Aharon, Moshe’s brother and his children). The tribe of Reuven felt that they were deprived of their birthright which was transferred to Joseph’s descendents. They suspected that Yehoshua favored his own tribe (Ephraim) over the other tribes.

Ramban explains that Korach did not yet have enough fuel for his fire after the sin of the golden calf so he did not start his rebellion at that time. Rather, he waited until after B’nai Yisrael were punished in Taverah (where they complained for no apparent reason), Kivrot HaTeavah (where they lusted for meat) and the sin of the meraglim (spies) where they were condemned to death in the wilderness.

According to Ramban this was the perfect moment for Korach to start his mutiny. When the nation felt at their worst, Korach blamed all of their troubles on Moshe and Aharon even though ultimately all of these decisions were made by God.

Korach can be looked at as the first politician, blaming all of the nation’s problems on the current leadership, a tactic that is still used today. The politician gives an impression that if they are elected they will be able to correct all of the nations problems which were created by the former government.

For Korach to blame Moshe and Aharon for the problems that B’nai Yisrael brought upon themselves was simply not fair.

Good politicians do not need to rip apart the governments that came before them, they just need to prove that they are the best candidates for the job.

Unfortunately for Korach, he was not destined to have a career in politics and he and his followers were swallowed up by the earth.

Shabbat Shalom and Chodesh Tov from Yerushalayim,

Sharona Margolin Halickman

*Linda Basch z”l was a teacher, mentor and friend who was the director of programming for senior citizens and those with special needs at The Hebrew Institute of Riverdale. Torat Reva Yerushalayim’s Women in Judaism class at Neve Amit senior residence in Jerusalem has been sponsored in memory of Linda for the past three years. Please help us continue to sponsor the class in memory of Linda z”l by dedicating one class, one month, one semester or  a full year. Please see the dedication opportunities below. Thank you for your support and may Linda continue to be remembered each week in Jerusalem.

Parshat Korach begins with the story of Korach’s rebellion (Bamidbar 16:1-3): “Korach, son of Yitzhar, son of Kehat, son of  Levi separated himself, with Datan and Aviram, sons of Eliav and On the son of Pelet, the offspring of Reuven. They stood before Moshe with 250 men from B’nai Yisrael, leaders of the assembly, those summoned for meeting, men of renown. They gathered together against Moshe and Aharon and said to them, “It is too much for you! For the entire assembly-all of them- are holy and God is among them; why do you exalt yourselves over the congregation of God?”

The only time that we hear about the families of the rebels is in Bamidbar 16:27: “And Datan and Aviram went out and stood at the door of their tents with their wives, their children and their infants.”

The Talmud, Sanhedrin 109b-110a chooses to focus on the wives who are not mentioned at all, On, the son of Pelets’s wife and Korach’s wife, to try to fill in what may have gone on behind the scenes.

On, the son of Pelet ceases to be part of the rebellion. Why did he drop out?

The Talmud explains that On’s wife saved him. She said to him: “Why are you joining Korach’s rebellion? What will you gain from it? If Moshe is victorious, you will be a disciple and if Korach is victorious, you will be a disciple! Why then would you join Korach against Moshe?”

On answered: “You are correct. But what shall I do? I took part in their deliberations and swore to them that I would join the rebellion when called.”

She said to her husband: “I know the entire assembly, Korach and his followers included are holy people as it says ‘for the entire assembly-all of them-are holy.’ Turn back from this dangerous course and I will save you!” She gave him wine and when he was drunk she put him to bed inside their tent. She then sat at the entrance of the tent with her hair uncovered. Every member of Korach’s group who came to summon On saw her sitting at the entrance with her hair uncovered and left as they weren’t comfortable seeing an immodest woman. While On was sleeping off his intoxication, Korach’s assembly were swallowed up by the earth.

We see from here that On’s wife’s prevented him from joining Korach’s rebellion and suffering the conspirator’s horrible fate.

In contrast, the Talmud explains that Korach’s wife incited her husband to rebel against Moshe.

Korach’s wife said to him: “See what Moshe is doing! He has arrogated power and wealth for himself and his immediate family. He himself is king, he appointed his brother Aharon as Kohen Gadol (High Priest) and he appointed his brother’s sons deputies of the High Priest…”

The Talmud concludes with a quote from Proverbs 13:1: “She who is wise among women builds her house”, that is a reference to the wife of On the son of Pelet, “But the foolish one destroys it with her own hands”, this is a reference to the wife of Korach. 

In Memory of Linda Basch z”l on her First Yahrzeit*

*Follow the link to sponsor a shiur for the elderly in Jerusalem in memory of Linda

http://toratreva.org/Joomla/index.php?option=com_content&task=view&id=509&Itemid=509

Parshat Korach begins with the words “Vayikach Korach”, “Korach took” yet the text never tells us what he took.

Rashi explains that Korach won over the heads of the Sanhedrin with flattering words.

Gur Aryeh, a commentary on Rashi says that the essence of the person is the mind which can’t be taken physically but may be taken figuratively when submitting to another persuasion.

Korach tried convincing the important people that Moshe and Aharon were not good leaders and that they take advantage of the Jewish people.

Midrash Shocher Tov on Tehilim 1 elaborates:

Korach gathered the community together (Bamidbar 16:19) “Korach congregated against them the entire congregation at the entrance of the tent of meeting” and he began to tell a story about a widow that had two daughters. The widow owned a field and when she wanted to plow, Moshe told her that she can’t plow with an ox and donkey together. When she went to plant he told her that she can’t plant kilayim (mixed seeds). When she went to harvest, he told her that she has to leave “leket”, gleanings “shichecha”, forgotten sheaf and “peah” the corner of the field for the poor. When she went to thresh he told her to give “terumah”, “maser rishon” and “maser sheni”, tithes.

The midrash continues:

The widow sold her field and bought two lambs. When they gave birth Aharon told her to give him the firstborn. When it was time for shearing, he told her to give him the first shearing. At this point she decided to slaughter them and eat them. As soon as she slaughtered them Aharon asked her to give him some of the meat…

Korach was trying to make it look like Moshe and Aharon were taking advantage of the widow and making up rules to drive her crazy when in fact those are Gods rules from the Torah.

Although she had to give up parts of her possessions to the Kohanim, Leviim and those less fortunate, there would have still been plenty left for her and her family.

Korach doesn’t bring up the fact that the Torah protects those who may have less such as the stranger, the widow and the orphan.

This reminds me of the BDS (boycott, divest, sanction) smear campaign against Israel, working to convince people from around the world to stop buying Israeli products. BDS is also pushing for products from the “settlements” to be labeled as such so that people can especially boycott products from over the “green line.”

What is the problem with BDS beyond trying to hurt Israel’s economy?

If Israel ends up closing factories, especially over the “green line” it will be a bigger problem for the Arabs as it is mostly Arabs who work in those factories. Most of the Arabs that work in those factories just want to earn an honest living and bring home a paycheck at the end of the month. If they are no longer working for Israelis, they will not be paid nearly as well (if they are able to get jobs at all). Those in charge of the BDS campaign are actually hurting the people who they think that they are helping.

In Jerusalem, where Israeli-Arabs are free to shop wherever they like, I don’t see Arabs boycotting Israeli stores or products. The malls and supermarkets are full of Israeli-Arabs who are looking for a good deal just like the rest of us!

Korach started a rebellion against Moshe and Aharon and in the end Korach and his followers were swallowed up by the earth to show that Korach would never be a leader and his spreading of lies and stretching the truth would never work.

Those who are running the BDS campaign will not win either. Many quality products come out of Israel and those looking for quality will not compromise. Those who choose to go along with it will be taken down the wrong path like Korach’s followers.

Wherever you are in the world, help support Israel by buying Israeli products and show the world that you are on Moshe’s side, not Korachs!

In the Haftara for Parshat Korach we read about different times in history when the Jewish people were in danger:

Shmuel I 12:8-11: “When Yaakov came to Egypt and your forefathers cried out to God (Vayizaku), God sent Moshe and Aharon and they brought your forefathers out of Egypt and settled them in this place. But they forgot HaShem their God, so he delivered them into the hand of Sisera, general of the army of Hatzor and into the hand of the Plishtim and into the hand of the king of Moav and they battled them. Then they cried out to God (Vayizaku) and said ‘We have sinned! For we have forsaken God and we have worshipped the Baalim and the Ashtarot, but now rescue us from the hand of our enemies and we will worship you.’ So God sent Yerubaal and Bedan and Yiftach and Shmuel and He rescued you from the hand of your enemies from all around and you dwelt in security.”

According to Metzudat David, Vayizaku refers to crying out to God in prayer.

When we are in a dangerous situation our first reaction is to call out to God in prayer.

Last Thursday, three Israeli teenagers, Gil-Ad Shaer, Naftali Fraenkel and Eyal Yifrach were kidnapped by terrorists.

The first response after the initial shock was to pray for the boys. Special communal prayer services were set up all over Israel and throughout the world in order to pray for their safe return.

Special chapters of Tehilim (Psalms) are being recited. Prayers for the captives are being included in our daily services.

The army is doing everything that they can to find the boys.

What more can be done?

Social media campaigns are raising awareness of the kidnappings throughout the world.

Donations of food and treats for the soldiers are being collected and distributed.

Classes on the topic of the mitzvah of releasing captives are being taught.

Women are baking challot and praying for the boys while they observe the mitzvah of Hafrashat Challah.

There are people learning Mishnayot and dividing up Pirkei Avot to be studied.

Letters of support for the families and the soldiers are pouring in.

Residents of Chevron are doing laundry for the soldiers who are stationed near them.

Donated pizzas are being delivered to the army bases.

There are songs being written about bringing the boys home safely and famous singers visiting the families including Tony Orlando.

The families of the boys as well as the soldiers feel strengthened by the outpouring of support as they continue to pray for the safe return of the boys.

Just as God heard our prayers and rescued us from the hands of the Egyptians, Sisera, the Plishtim and Moav may He hear our prayers and through the merit of all of the special mitzvoth that are being observed bring the boys home safely to their families and may we dwell safely and securely in the Land of Israel.

Every controversy which is for the sake of Heaven will endure in the end; and every one which is not for the sake of Heaven will not endure. Which is a controversy for the sake of Heaven? Such was the conflict of Hillel and Shammai. And which is not for the sake of Heaven? Such was the conflict of Korach and his entire assemblage.

What was special about the controversy of Hillel and Shammai?

For two and a half years the schools of Hillel and Shammai debated, each claiming “The Halacha is as we teach.” A heavenly echo then said “Both these and these are the words of the Living God; but the Halacha follows the school of Hillel.” Why did the school of Hillel have the law established the way that they taught? Because they were humble and taught both their views as well as the views of the house of Shammai.

Although we follow Halacha according to Beit Hillel, the teachings or Beit Shammai are alive as well since when we study the Halacha we respectfully mention what was taught by Beit Shammai as well.

A well known example would be the Halachot for lighting Chanukah candles. Beit Shammai says to light all of the candles on the first night of the holiday and remove one each night. Beit Hillel says to light one on the first night and add an additional one each night since we should always “go up in holiness”. Even though we follow Beit Hillel, we still study Beit Shammai’s teachings each year as well.

We can learn from the disputes of Beit Hillel and Beit Shammai that if something is “for the sake of Heaven”, within the realm of Halacha, one has the right to voice his opinion and others have the right to respectfully disagree.

Korach on the other hand was looking to pick a fight. He came to rebel against Moshe and seek honor. What he was doing was for his own sake, not for the sake of Heaven.

According to Midrash Tanchuma, the reason that the mishna talks about the conflict between Korach and his assemblage and not the conflict between Korach and Moshe was because Korach couldn’t even get along with his own assemblage. There were 250 men in his group and they each were out for themselves, each of them wanted to be the Kohen Gadol (High Priest)!

We see from here that discussion is healthy as long as it is for the sake of Heaven.

The Parsha ends with a list of the gifts that God presented to the Kohanim as a reward for their service.

Teruma is a gift (from fruits and grains) that is mentioned in this section.

Those living in Israel are familiar with the laws of Teruma. When we shop for produce we have to make sure that there is a sign saying that Terumot have been taken out.

Is it still a Biblical commandment to observe the laws of Teruma in the Land of Israel today?

According to Rambam in Hilchot Trumot, today Teruma is a Rabbinic mitzvah. It only applies in the Land of Israel as a Biblical commandment when all of Israel dwells there.

In the days of Ezra (Second Temple), not all of the Jews came back to Israel. Today as well, although we have the State of Israel not all of the Jews are living in Israel.

What exactly does “all of Israel” mean? Does every Jew in the world need to move to Israel in order for the Mitzvah of Teruma to once again become a Biblical commandment?

If most of the Jews in the world move to Israel and the majority of the Jews in the world are living in Israel then the mitzvah of Teruma as well as the other mitzvoth HaTluyot BaAretz (mitzvoth that only take place in the Land of Israel) will once again become Biblical commandments.

The question now is how are we going to get the majority of Jews in the world to move to Israel?

One way that is slowly helping bring young families to Israel is the high cost of day school tuition. Many people who can no longer afford US day schools are realizing that in Israel their children can get an excellent Jewish education in the religious public schools.

The phenomenon of students coming to study in Israel for a year has also brought about a rise in aliya as many students become comfortable in Israel during their year abroad and feel that they can make Israel their home.

The rise in anti-semitism in many parts of the world has helped play a factor in aliya as well.

The most effective way for Rabbis to encourage aliya is by setting an example. The fact that Rabbi Riskin left Lincoln Square Synagogue to start a community in Efrat encouraged many members of his congregation to move to Israel as well. The same is true for Rabbi Shalom Rosner, a Rabbi from Woodmere, Long Island who built a community called Nofei HaShemesh and encouraged many of his congregants to follow in his footsteps.

If we can bring the majority of Jews in the world back to Israel, not only will they be able to observe the Mitzvoth HaTluyot Ba’aretz Rabinically, they will raise us to a level where we can perform these mitzvoth on a Biblical level.

Sponsored in Memory of Dr. Moshe Carmilly on his First Yahrzeit

Sponsored in Honor of the Birth of a Baby Girl Born to Lt. Aharon Karov, an Israeli Soldier Who Was Critically Wounded in Gaza During Operation Cast Lead Just Days After His Wedding

Parshat Korach, Bamidbar 16:1-2 starts off with the incident about Korach’s rebellion: “Now Korach, the son of Itzhar, the son of Kehat, the son of Levi, and Datan and Aviram, the sons of Eliav, and On, the son of Pelet, sons of Reuven took men. And they rose up before Moshe, with 250 men from the children of Israel, leaders of the assembly, famous in the congregation, men of renown.”

How did Korach, Datan and Aviram convince 250 important men to join their rebellion against Moshe?

Ibn Ezra explains that the group of rebels was made up of all kinds of grumblers and malcontents.

Korach’s rebellion took place right after the Leviim were separated and given the honors which were originally given to the Bechorim (first born sons).

B’nai Yisrael felt that Moshe took the honor away from the Bechorim because he wanted to give it to his own tribe.

The Leviim were upset because they would be subservient to the Kohanim.

Members of the tribe of Reuven felt that they were deprived of their birthright which was given to the tribe of Yosef. They may have felt that the birthright was given to Yosef because Yehoshua was a descendent of Yosef (from the tribe of Efraim).

Korach used the discontent of others for his own benefit.

Korach had strong leadership skills. He had the ability to gather people together and form a cohesive group. Unfortunately, instead of using these skills in a positive manner, he used them to promote negativity.

We must learn from Korach that if we are lucky enough to be blessed with leadership skills, it doesn’t pay to use them for the negative as in the end Korach and his followers were punished, as it says in Bamidbar16:31-32 “the ground that was under them split open. The earth opened its mouth and swallowed them and their households…”

In Parshat Korach, Korach, Moshe and Aharon’s cousin, along with Datan and Aviram, leads an outright rebellion, attempting to overthrow Moshe and Aharon as the leaders of the nation.

Before calling for the destruction of Korach and his followers, Moshe went to the tents of Datan and Aviram to see if he could convince them to stop their rebellion.

“Moshe stood up and went to Datan and Aviram and the elders of Israel followed him. He spoke to them saying: ‘Turn away now from near the tents of the wicked men and do not touch anything of theirs, lest you pesrih because of their sins’” Bamidbar 16:25-26).

Tractate Sanhedrin 110a brings up the above pasuk 16:25: “ ‘Moshe stood up and went to the tents of Datan and Aviram’. Reish Lakish said: From here we learn that one should not persist in a quarrel. For Rav said: Whoever persists in a quarrel (machzik bemachloket) breaks a negative commandment, as it is written (Bamidbar 17:5), ‘and be not like Korach and his company’.”

We see from here that even if one feels he is right, he should not perpetuate a quarrel. Rather he should look for every opportunity to end it. Although Moshe had been slandered by Datan and Aviram, he didn’t wait for them to apologize to him. Rather, he went to them to try to persuade them to end their quarrel. Moshe’s reasoning was that one must seize every opportunity to end a dispute.

Unfortunately, Datan and Aviram did not listen and were therefore punished with Korach and the rest of his company.

We must do our best to resolve any quarrels that may arise and remain in the camp of Moshe and Aharon.

Sponsored by Myrna and Mel Halickman in honour of their son Isaac, completing his Fellowship in Cardiology.

Right after the tenth plague, Makat Bechorot, the death of the first born Egyptians, God laid claim to all firstborn Jewish boys. In Parshat Bo, Shmot 13:2, God commanded Moshe “Sanctify to Me every firstborn, whatever opens the womb among the children of Israel, of man and beast, is mine.”

At the end of Parshat Korach, Bamidbar 18:15-16 God emphasizes to Aharon what makes the Kohanim different from the rest of the Jewish people including the details of the Pidyon Haben (redemption of the first born)  and the role of the Kohen in the ceremony. God commands Aharon: “Every first issue of a womb of any flesh that they offer to God, whether man or beast, shall be yours; but you shall surely redeem the firstborn of man, and the firstborn of an impure beast shall you redeem. Those that are to be redeemed- from one month shall you redeem according to the valuation, five silver shekels by the sacred shekel…”

Rabbi Saadya Gaon comments that the words “ach pado tifdeh”, “you shall surely redeem” implies that the child must be redeemed (the Kohen cannot try to keep the baby, he must return him to his father).

According to the Shulchan Aruch, Yoreh Deah 305:24, if the firstborn was delivered by a caesarian section and therefore did not “open the womb”, then that baby is still considered firstborn, but he is not redeemed (there is no Pidyon HaBen for him).

The Gemara in Bechorot 48a explains that the Torah commands the Pidyon HaBen to be done at 30 days since that is when the baby is out of serious danger and is considered a person.

The Pidyon HaBen is celebrated with a festive meal. The baby is usually brought out on a silver tray and bedecked in jewelry.

The Gemara in Kiddushin 29a points out that if a father did not redeem his son at thirty days, the father would still be obligated to redeem his son even after he grows up. If the father never redeems his son, then the obligation lies on the son to redeem him self when he grows up (but by then he will be too big to be brought in on a silver tray!)

The Pidyon HaBen reminds us that our children are gifts from God and should not be taken for granted.

Korach, Moshe and Aharon’s cousin and fellow Levi, as well as his disciples rose up in a rebellion against Moshe and Aharon and complained (Bamidbar 16:3): “You have taken too much for yourselves, for the entire assembly-all of them- are holy (kulam kedoshim)…”

What was so bad about what Korach said? God also said (Shmot 19:6) “You shall be to me a kingdom of Kohanim and a holy nation (goy kadosh)”.

According to Rabbi Aharon Yaakov Greenberg, the difference is that if there is unity among the Jewish people, if they are truly a “goy kadosh”, holy nation of one heart and one soul then the holiness will emanate throughout the nation. When God spoke the words “goy kadosh”, He spoke in the singular (kadosh rather than kedoshim).

However, when the Jewish people were in a state of disunity, as in the episode of Korach, Korach spoke in the plural “kulam kedoshim” each individual is holy in their own right. The problem was that the community aspect was missing.

Sforno comments that a holy nation is a nation that will never perish but will exist forever.

The Jewish people can only achieve this status if we become unified.

Unfortunately, again today, the Jewish people are divided. We have to work on getting the secular and religious, those on the left and those on the right to come together despite their differences so that we can truly become a “mamlechet kohanim vegoy kadosh”, a kingdom of kohanim and a holy nation that will endure forever.

When we think of the word “Aliyah”, one of the following two dictionary definitions probably comes to mind:

Aliyah: Literally "to go up", the word has acquired two common meanings: to be called up to the bimah during the Torah service when a portion of the Torah is being read; the act of immigrating to Israel is referred to as "making aliyah".

Practically, “Aliyah” refers to rising spiritually.

In Parshat Korach, Bamidbar Chapter 16, Korach and other members of the tribe of Levi including Datan and Aviram lead a rebellion against Moshe. When Moshe asks to speak to Datan and Aviram, their response is “Lo Naaleh”, “We will not go up”.

Eben Ezra (16:12) explains why Datan and Aviram used the terminology of “Lo Naaleh” as opposed to just saying “Lo”, “No”. The simple meaning of the text is that Ohel Moed, where Moshe wanted to meet with them was in the middle of the camp, on a raised surface and they didn’t want to go up there. Eben Ezra’s second meaning is that whoever goes to serve God or goes to a holy place is considered an “oleh”, “rising”.

In Parshat Shlach, when the spies complained about the Land of Israel. Calev said (Bamidbar 13:30) “Aloh Na’aleh Viyirashnu Otah”, “We can surely go up to the land and we can surely possess it”.  However, the other spies that were with him (excluding Yehoshua) said “lo Nuchal La’alot”, “We are not able to rise up”.

A group of modern orthodox rabbis who themselves made Aliyah, named their organization “Aloh Na'aleh”. Their mission is to motivate American Jews to come to Israel. The organization believes that the mitzvah of Yishuv Haaretz (returning to the Land) is of utmost importance and that Aliyah is an achievable goal. Their aim is to legitimize Aliyah and place it firmly on the agenda of the North American Jewish community. These Rabbis are in Calev’s camp as opposed to the camp of the spies and Dotan and Aviram.

Different people have different ways of spiritually rising and connecting with God. For some it is going to a synagogue, for others it is receiving an aliyah during Torah reading, for still others it is visiting Israel, praying at the Kotel or ultimately it may be making Aliyah, permanently residing in Israel.

We must continue to rise spiritually.

Question: If two people are standing on a ladder, one on the third rung and one on the second rung, who is higher? Answer: It depends on which direction they are going. Never stop climbing!