The First Fruits |
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Wednesday, 22 June 2022 |
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. |
The ground beneath them split |
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Friday, 11 June 2021 |
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. |
Is Incense Deadly? |
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Thursday, 18 June 2020 |
In Memory of
Linda Basch on her 6th 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!
Suggested Dedication Opportunities:
Weekly class for a year | $2500 | Weekly class for a semester | $1250 | Yom Iyun- Day of Dedicated Learning | $1000 | Monthly class for a year | $900 | Monthly class for a semester | $500 | Weekly class for a month | $360 | Tehillim (Psalms) at the Kotel (Western Wall) | $180* | One Class | $90 | Parsha Points Weekly Newsletter | $54 | Torat Reva Dedication Card | $36* |
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If Korach were in the Knesset |
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Tuesday, 25 June 2019 |
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. |
What goes around comes around |
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Thursday, 14 June 2018 |
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. |
Make B’nai Yisrael Great Again |
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Monday, 26 June 2017 |
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.
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The Invisible Women of Parshat Korach |
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Thursday, 30 June 2016 |
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. |
Did Korach Introduce BDS? |
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Friday, 26 June 2015 |
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!
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Bring Back Our Boys! |
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Thursday, 19 June 2014 |
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. |
Conflict for the Sake of Heaven |
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Friday, 14 June 2013 |
In Pirkei Avot, Chapter 5, Mishna 20 we read:
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.
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How Can We Get the Majority of Jews Back to Israel? |
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Friday, 22 June 2012 |
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.
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A Land Flowing with Cottage Cheese and Honey? |
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Friday, 24 June 2011 |
Sponsored in Memory of Dr. Moshe Carmilly on his First Yahrzeit
It is known throughout the world that the Land of Israel
is a land flowing with milk and honey. ElAl even runs trips called Milk and
Honey tours!
We see the milk and honey theme throughout the Torah
including in this week’s Parsha, Parshat Korach and last week’s Parsha, Parshat
Shlach.
Datan and Aviram who join Korach in his rebellion against
Moshe actually use the description of “a land flowing with milk and honey” in
two different ways: (Parshat Korach, Devarim 16:13-14)
“It is but a pittance that you have brought us up from the
land flowing with milk and honey to kill us in the desert, that you must exercise
power over us to make yourself powerful as well? Even into a land flowing with
milk and honey you have not brought us, and not given us an inheritance of
fields and vineyards if you put those people’s eyes out, even then we will not
go up.”
Datan and Aviram
claim that the Land of Egypt was a land flowing with milk and honey and now
that they are in the desert they are worse off since they have not been brought
into the promised Land of milk and honey (Israel) and were not given an
inheritance of fields and vineyards.
Even though they claimed that Egypt
was a land of milk and honey, they never said that Israel was not.
In the modern State of Israel there is no shortage of milk
or honey. The dairy products are so good here that you rarely see milk products
being brought into Israel
from abroad.
The downside is that there is no competition and therefore
the cost of milk products continues to rise. At this point, the cost of cottage
cheese in Israel is double
the price of cottage cheese in Europe.
This week there was a public campaign in Israel to ban
cottage cheese. Cottage cheese is being used as a symbol for dairy products and
basic food products. The idea of the boycott is to make sure that every family
can buy these products at fair prices.
The problem with importing the products from overseas is
that Israelis will end up losing jobs.
We have to do what we can to lower the prices on dairy
products that are produced in Israel
so that we can truly take advantage of the fact that we are in an “Ertez zavat
chalav u’dvash”, a land flowing with milk and honey. |
Korah: A Poor Example of a Leader |
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Friday, 11 June 2010 |
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…” |
Seize Every Opportunity to End a Dispute |
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Friday, 19 June 2009 |
Sponsored by Send A Sefer (www.sendasefer.com) where you can send Jewish Books (Hebrew, English or French), Talitot, Tzizit, P'til Techelet, Mezuzas, Megilot & Tefillin to someone special in Israel! For a Bar- Mitzvah, Bat Mitzvah, Birthdays, Weddings, Anniversaries or Yeshiva/Seminary Students! All gifts are elegantly wrapped with a greeting card!
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. |
The Mitzvah of Pidyon HaBen (Redemption of the First Born) |
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Thursday, 26 June 2008 |
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. |
Holiness Through Unity |
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Wednesday, 13 June 2007 |
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. |
Getting an Aliyah vs. Making Aliyah |
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Monday, 11 June 2007 |
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! |
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