Parshas Korach
This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.
A note: Comments within double brackets, [[abc]], are notes I write for myself. Readers should be encouraged to skip them.
An announcement: The Lonely Man of Faith has been reprinted and is available for only $10 at Amazon.com http://www.amazon.com/gp/product/0385514085/sr=8-1/qid=1151858159/ref=pd_bbs_1/103-9335126-6181424?ie=UTF8
Question:
Rhetoric
“They [Korah, Dathan, Abiram, and their followers] demonstrated against Moses and Aaron, and declared to them, 'You have gone too far! All the people in the community are holy, and God is with them. Why are you setting yourselves above God's congregation?'” (Numbers 16:3)
“When Moses heard this, he threw himself on his face. Then he spoke to Korach and his whole party… You sons of Levi have gone too far!… Isn't it enough that the God of Israel has separated you from the community of Israel to bring you near to Him… Will you also seek the priesthood?’” (Numbers 16:4-10)
“[Dathan and Abiram respond to Moses] ‘Isn't it enough that you brought us out [Egypt], a land flowing with milk and honey - just to kill us in the desert! But you must also lord over us?’” (Numbers 16:13)
Arranged chronologically:
Moses’ Words
Rebels’ Words
“They [Korah, Dathan, Abiram, and their followers] demonstrated against Moses and Aaron, and declared to them, 'You have gone too far! All the people in the community are holy, and God is with them. Why are you setting yourselves above God's congregation?'” (Numbers 16:3)
“When Moses heard this, he threw himself on his face. Then he spoke to Korach and his whole party… You sons of Levi have gone too far!… Isn't it enough that the God of Israel has separated you from the community of Israel to bring you near to Him… Will you also seek the priesthood?’” (Numbers 16:4-10)
“[Dathan and Abiram respond to Moses] ‘Isn't it enough that you brought us out [Egypt], a land flowing with milk and honey - just to kill us in the desert! But you must also lord over us?’” (Numbers 16:13)
What is the significance of the bolded repeated phrases?
From Rebellion to Song
“This Torah that Moses transcribed from the Almighty is unique and there will never be another. One must neither add to it nor subtract from it, be it the Written Law or the Oral Law. As it stated: "Neither add to it nor subtract from it" (Deuteronomy 13:1). We have already elaborated upon this Principle in the introduction to this work.
(Rambam 9th principle of Faith)
One way in which the Torah is unique is aptly demonstrated in this week’s parshah, Parshas Korach.
Korah and his followers, demanding the priesthood, rebelled against Moses and Aaron and died as a result. Some were swallowed up by the earth. Others brought incense in the Tabernacle and were incinerated. After this incident, the Torah says:
“God spoke to Moses, saying, 'Tell Eleazar (son of Aaron the priest) that the fire pans have been sanctified, and he must gather them up from the burned area. He shall then scatter the burning coals far and wide. The fire pans belonging to the men who committed a mortal sin have been presented before God and thus sanctified, so he shall make them into beaten plates to cover the altar. Let this be a sign for the Israelites.'
Eleazar took the copper fire pans that the victims of the fire had presented, and he beat them flat as a covering for the altar. It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God. [וְלֹא-יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ] They shall not be like Korah and his party…” (Numbers 17:1-5).
Part of the last verse, וְלֹא-יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ , is unclear. Nechama Leibowitz cites three different understandings (Studies in Bamidbar, pages 223-224).
Is it a command or a warning? And if it is a warning, what exactly are we to be afraid of?
1. According to (Nechama’s understanding of) Rashi, the verse reads “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God in order that they not behave like Korach and his party…”
2. According to the Biur, commentary organized under Moses Mendelssohn, the verse would read “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God in order that they not fare like Korach and his party…”
3. Finally, Rav in the Talmud (Sanhedrin 110a) says “Whoever perpetuates controversy violates a negative injunction.” Thus, he reads it as “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God. And do not behave like Korach and his party…”
[[Dispute between Rambam and Semag]]
While Rashi’s reading is probably closer to the simple meaning of the text, each reading is important.
1. The Talmud derives a clear prohibition from this passage and we would do well to adhere to Hillel dictum of “loving peace and pursuing peace” (Ethics of the Fathers 1:11)
2. For those who might, out of their ego and craving for honor, attempt to seize leadership, the Biur’s reading tells us that if you try, you will die.
3. Although Judaism is quite clear that “a bastard Torah scholar is greater than an ignorant high priest” (end of Makkos), we know that the priests have special responsibilities and are often viewed as being closer to G-d. A non-priest, out of his or her love for G-d, might desire to become a priest and force others to accept him as one. Rashi comes and tells us that no, a non-priest should not behave like Korah and aspire to the priesthood! It is a sin! No matter how pure you think your motives are, do not act like Korah and try to become a priest. G-d loves you and created you the way you are because you, just as you are, have a unique mission to accomplish.
[[Nechama Leibowitz citing Netziv, 221-222]]
These multiple meanings explain how our Sages say that all of the Torah is a “song” (Deuteronomy 31:19) (Nedarim 38).
One of the major differences between poetry and prose and is the room for interpretation and varied meaning. Well written poems often have multiple meanings, different authentic interpretations, and various levels of depth. Unlike poetry, a well written prose has one meaning and that meaning is clear to the reader. When one can interpret a prose to mean different things, it means the prose is unclear and thus it is bad prose.
The Torah is typically written like a prose but in fact, even the most seemingly dry and clear cut legal sections are poetry with multiple meanings and tremendous depth. (This explanation was given by one of my teachers in Israel, I unfortunately do not remember who.)
Another way to look at this is that the Torah is like DNA. In extremely terse phrases, the Torah contains vast quantities of wisdom and it is our task to unpack its messages. (Rabbi David Fohrman in one of his tapes about Cain and Abel)
[[See Netziv’s introduction to Genesis and piece from Rav Nadel]]
With this, we can better understand and appreciate the uniqueness of the Torah.
Have a good Shabbas,
Mordechai
This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.
A note: Comments within double brackets, [[abc]], are notes I write for myself. Readers should be encouraged to skip them.
An announcement: The Lonely Man of Faith has been reprinted and is available for only $10 at Amazon.com http://www.amazon.com/gp/product/0385514085/sr=8-1/qid=1151858159/ref=pd_bbs_1/103-9335126-6181424?ie=UTF8
Question:
Rhetoric
“They [Korah, Dathan, Abiram, and their followers] demonstrated against Moses and Aaron, and declared to them, 'You have gone too far! All the people in the community are holy, and God is with them. Why are you setting yourselves above God's congregation?'” (Numbers 16:3)
“When Moses heard this, he threw himself on his face. Then he spoke to Korach and his whole party… You sons of Levi have gone too far!… Isn't it enough that the God of Israel has separated you from the community of Israel to bring you near to Him… Will you also seek the priesthood?’” (Numbers 16:4-10)
“[Dathan and Abiram respond to Moses] ‘Isn't it enough that you brought us out [Egypt], a land flowing with milk and honey - just to kill us in the desert! But you must also lord over us?’” (Numbers 16:13)
Arranged chronologically:
Moses’ Words
Rebels’ Words
“They [Korah, Dathan, Abiram, and their followers] demonstrated against Moses and Aaron, and declared to them, 'You have gone too far! All the people in the community are holy, and God is with them. Why are you setting yourselves above God's congregation?'” (Numbers 16:3)
“When Moses heard this, he threw himself on his face. Then he spoke to Korach and his whole party… You sons of Levi have gone too far!… Isn't it enough that the God of Israel has separated you from the community of Israel to bring you near to Him… Will you also seek the priesthood?’” (Numbers 16:4-10)
“[Dathan and Abiram respond to Moses] ‘Isn't it enough that you brought us out [Egypt], a land flowing with milk and honey - just to kill us in the desert! But you must also lord over us?’” (Numbers 16:13)
What is the significance of the bolded repeated phrases?
From Rebellion to Song
“This Torah that Moses transcribed from the Almighty is unique and there will never be another. One must neither add to it nor subtract from it, be it the Written Law or the Oral Law. As it stated: "Neither add to it nor subtract from it" (Deuteronomy 13:1). We have already elaborated upon this Principle in the introduction to this work.
(Rambam 9th principle of Faith)
One way in which the Torah is unique is aptly demonstrated in this week’s parshah, Parshas Korach.
Korah and his followers, demanding the priesthood, rebelled against Moses and Aaron and died as a result. Some were swallowed up by the earth. Others brought incense in the Tabernacle and were incinerated. After this incident, the Torah says:
“God spoke to Moses, saying, 'Tell Eleazar (son of Aaron the priest) that the fire pans have been sanctified, and he must gather them up from the burned area. He shall then scatter the burning coals far and wide. The fire pans belonging to the men who committed a mortal sin have been presented before God and thus sanctified, so he shall make them into beaten plates to cover the altar. Let this be a sign for the Israelites.'
Eleazar took the copper fire pans that the victims of the fire had presented, and he beat them flat as a covering for the altar. It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God. [וְלֹא-יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ] They shall not be like Korah and his party…” (Numbers 17:1-5).
Part of the last verse, וְלֹא-יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ , is unclear. Nechama Leibowitz cites three different understandings (Studies in Bamidbar, pages 223-224).
Is it a command or a warning? And if it is a warning, what exactly are we to be afraid of?
1. According to (Nechama’s understanding of) Rashi, the verse reads “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God in order that they not behave like Korach and his party…”
2. According to the Biur, commentary organized under Moses Mendelssohn, the verse would read “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God in order that they not fare like Korach and his party…”
3. Finally, Rav in the Talmud (Sanhedrin 110a) says “Whoever perpetuates controversy violates a negative injunction.” Thus, he reads it as “It was to be a reminder for the Israelites, so that no one other than a descendant of Aaron shall bring unauthorized fire and burn incense before God. And do not behave like Korach and his party…”
[[Dispute between Rambam and Semag]]
While Rashi’s reading is probably closer to the simple meaning of the text, each reading is important.
1. The Talmud derives a clear prohibition from this passage and we would do well to adhere to Hillel dictum of “loving peace and pursuing peace” (Ethics of the Fathers 1:11)
2. For those who might, out of their ego and craving for honor, attempt to seize leadership, the Biur’s reading tells us that if you try, you will die.
3. Although Judaism is quite clear that “a bastard Torah scholar is greater than an ignorant high priest” (end of Makkos), we know that the priests have special responsibilities and are often viewed as being closer to G-d. A non-priest, out of his or her love for G-d, might desire to become a priest and force others to accept him as one. Rashi comes and tells us that no, a non-priest should not behave like Korah and aspire to the priesthood! It is a sin! No matter how pure you think your motives are, do not act like Korah and try to become a priest. G-d loves you and created you the way you are because you, just as you are, have a unique mission to accomplish.
[[Nechama Leibowitz citing Netziv, 221-222]]
These multiple meanings explain how our Sages say that all of the Torah is a “song” (Deuteronomy 31:19) (Nedarim 38).
One of the major differences between poetry and prose and is the room for interpretation and varied meaning. Well written poems often have multiple meanings, different authentic interpretations, and various levels of depth. Unlike poetry, a well written prose has one meaning and that meaning is clear to the reader. When one can interpret a prose to mean different things, it means the prose is unclear and thus it is bad prose.
The Torah is typically written like a prose but in fact, even the most seemingly dry and clear cut legal sections are poetry with multiple meanings and tremendous depth. (This explanation was given by one of my teachers in Israel, I unfortunately do not remember who.)
Another way to look at this is that the Torah is like DNA. In extremely terse phrases, the Torah contains vast quantities of wisdom and it is our task to unpack its messages. (Rabbi David Fohrman in one of his tapes about Cain and Abel)
[[See Netziv’s introduction to Genesis and piece from Rav Nadel]]
With this, we can better understand and appreciate the uniqueness of the Torah.
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 9:42 AM
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