Parshat Korach

Parshat Korach

This week's parsha features the rebellion of Korach and his followers against Moshe. Korach's main point of contention was Moshe's appointment of Elizafan Ben Uziel as a Prince, even though, in terms of age, Korach was next in line. Korach, perceiving this to be a fabrication of the will of HaShem, gathered together two-hundred and fifty heads of the assembly to challenge Moshe's leadership.

The Medrash Tanchuma asks a deeply penetrating question regarding the motives of Korach. "Korach was a clever man; what did he see that brought him to such foolishness? The medrash answers "His eyes misled him, for he saw a great chain of descendants emerging from him: Shmuel Hanavi, who was as important as Moshe and Aharon, as it says in Tehillim (99:6) 'Moshe and Aharon were among his priests and Shmuel was among those who invoke his name.'" Korach saw from the fact that Shmuel is mentioned in the same sentence as Moshe and Aharon, that Shmuel is just as important as them.

Korach's line of reasoning is very difficult to understand. He feels that he is justified in replacing Moshe and Aharon as leader because he saw that one of his descendants will a very important person. How does his offspring prove that he is fitting to be a leader? If Shmuel himself was leading this rebellion, then the argument would make sense: Shmuel is just as important as Moshe and Aharon, so perhaps he could be fitting to lead in their place. But what does Shmuel's greatness say about Korach's own worthiness? Furthermore, this thought process only proves the very opposite Korach's entire goal. Inherent in his line of reasoning is the assumption that Moshe and Aharon are men of spiritual greatness. Korach deduces that since Shmuel is just as important as them, Korach himself deserves to lead. But yet, he claims that Moshe and Aharon are unfitting, and that they are fabricating the will of HaShem. How can they be great enough to prove his own greatness, yet not great enough to be the rightful leaders? How can Korach make such an illogical argument?

From here we can learn a tremendous lesson what having a personal bias - a negiah- can do to a straight-thinking person. When one has a negiah; even a minutely subconscious one, he can skew reality with an absolutely newfangled interpretation, just in order for it to fit into his desired goal. Korach's main thrust was to overtake Moshe and Aharon was his desire for honor. This negiah led him so far astray: he came to the ridiculous conclusion that he was fitting to be a leader, even though the progeny that would have actually been fitting for the job would not be born for generations. Additionally, it caused him to mount a rebellion against leaders which he himself inherently believed were great and holy men!

We see further proof to this idea in the very words of the Medrash. It says, "His eyes mistook him for he saw a great chain of descendant's emerging from him." Why does the Medrash use the "eyes" to connote his mistake? Why not say simply "he made a mistake"?

The passuk in Kriat Shema says "You shall not stray after your heart and after your eyes." Here, HaShem warns us not to desire that which we see with our eyes. From this we learn that the "eyes" imply desire. Perhaps according this explanation, the Medrash is telling us that Korach's personal desire for kavod is what led him to skew and misinterpret reality.

May we merit the strength to realize and overcome our biases, and may we be able to see reality in a pure form that will allow us to fulfill the true will of HaShem.

Shabbat Shalom

Parshat Shelach

Parshat Shelach

 

In this weeks parsha we read the story of the Meraglim, who were sent to survey the land of Israel before the Jewish people would enter and conquer it. Returning with a negative report, they sparked fear in the hearts of the nation, and the entire generation was punished for this needless fear. Hashem says: "All who anger me shall not see [the land]" (Bamidbar 14:33). According to the Midrash, this means that everyone, even the young children, would die before entering the land.

From this we can ask a seemingly obvious question: why did everyone need to be punished? The infants did not take part in the sin; what did they do wrong that they should not be allowed to go into Eretz Yisrael?

To answer this we need to understand the sin of the spies. When we look at the report of the spies, we see that all of their "facts" about the land were delivered in a negative light. For example, they brought back the tremendous fruit and deduced that this was an abnormal place. They saw that people were attending funerals and assumed that this is a land that consumes its inhabitants. In truth, the large fruit was a demonstration of the incredible produce of the land, and the fact that men were dying was a miracle from Hashem to distract the residents from the presence of the spies. However, the spies had a "bad eye" an "ayin rah" which did not allow them to see the amazing good that Hashem was bestowing upon them. It was this trait of negativity that they ingrained in the Jewish nation when they delivered their report.

Perhaps we can say that it was for this reason that the entire nation that experienced the sin of the spies could not enter the land. For even if they did not actively participate in speaking lashon harah about Eretz Yisrael, they were all influenced to see the land in a bad light. Now they would never be able to fully appreciate the goodness of Israel. Only a nation which wasn't tainted by pessimism would be able to enter and enjoy the benefits of the land.

So too, only one who has a positive eye can recognize what Hashem is giving him, and one who cannot see the good does not deserve to receive it. Such a bad trait can permeate and spoil the attitude among the nation. What we see from here as well is the trait pessimism is so bad that it affects our perspectives subtly, even when we are not consciously aware.

Eretz Yisrael is an amazing place, a gift from Hashem, but one who has a bad eye will not see this. There can be many challenges to living in Israel, back then in the time of the spies, and today as well. It is easy for a negative person to get distracted by these challenges and completely miss the point of what it means to live in Israel. But one who has a positive eye and a real appreciation for what is most important in life will recognize the spiritual opportunities afforded to one who lives there.

 May we all find the strength to view all of life's challenges in light of the blessings in our lives, so that then the challenges will not seem so large, and we will merit even more blessing from Hashem.

Shabbat Shalom

--
Naftali Kassorla

Fwd: Chag Sameach!

Wishing all of our family, friends, teachers and rebbeim a chag sameach.

Please see the attached.

Naftali and Mindel Kassorla

--
Naftali Kassorla

Fwd: Parshat Bamidbar

something I wrote a while back for Bamidbar

Shabbat Shalom

Nafi

Parshat Bamidbar

 

With this week's Parsha we begin a new book in the Torah - Sefer

Bamidbar. The central focus of this book is the laws and history of Mishkan (the

Tabernacle) as the Jews travel through the desert. The Ramban points out that

there are many interesting parallels between the description of the Mishkan and

that of the revelation at Har Sinai. From this comparison we learn that the

Mishkan, the Beit Hamikdash, and later the community synagogue were meant to

serve as a reminder of the amazing experience the Jews had at Har Sinai. When

the Torah was given, the Shechina (divine presence) came down and temporarily

rested among the nation. In the Mishkan (as well as the Beit Hamikdash and the

shul) the Shechinah rests permanently, and we have the opportunity to re-enter

the experience we had at the giving of the Torah on a daily basis.

Perhaps we can take the Ramban's concept a little further. The beginning

of the Parsha deals with the counting of the nation, yet HaShems specifically

commands Moshe "but you shall not count the tribe of Levi, and you shall not

take a census of them among the children of Israel." At first glance this is very

interesting – why does HaShem give the command

not to count Levi? Are they

not part of the nation as well? Rashi explains that it was because the tribe of Levi

chose not to sin with the golden calf at Har Sinai, and therefore they are not to be

counted with the rest of the nation, but rather as a separate entity. We see from

here that since the Levites did not sin with the golden calf, they are considered to

be of a higher standing.

Immediately after this commandment, HaShem directs Moshe to entrust

the tribe of Levi with the assembling, disassembling and transporting of the

Mishkan. One might ask why it was that the tribe of Levi was specifically chosen.

In what were they meritorious, and what connection does it have with the

Mishkan?

However, according to the aforementioned Ramban and Rashi, the

connection between the Levites and the work in the Mishkan is clear. As we

know, the nation reached incredible heights at the revelation by Har Sinai. To

have HaShem's divine presence revealed was the most seminal moment of

holiness in this world and its power

echoes through the generations to this very

day. According to our tradition, the nation reached the same level as Adam

Harishon before the sin of the tree of knowledge, almost meriting the coming of

Mashiach. Yet these hopes were dashed when the nation sinned with the golden

calf, thus causing the nation to tumble from their lofty level. However one tribe

remained steadfast in their devotion to Hashem; this was the tribe of Levi. This

tribe, in withstanding from sinning, retained that holiness which was reached at

the revelation.

Perhaps this is the reason that Levi was chosen. Since they were

the

only ones who did not sin at Har Sinai and therefore the only ones did not fall

from their high level, it stands to reason that

only they could do the service in the

Mishkan, this "mini-Har Sinai." Levi would serve as the constant bearers and

reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har

Sinai.

 

We see that in choosing Levi, Hashem is once again highlighting the

connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the

Shul. We may often take for granted the level of holiness that we can achieve by

entering our local shuls, and the proper respect with which they are to be treated.

 

With Shavuot approaching, it is quite appropriate that

this should be our lesson carrying us in. For while we did not consciously

experience the giving of the Torah personally, we have the incredible opportunity

to return back to the level that was reached there, every time we enter a shul to

daven or learn. If we truly take this idea to heart and behave in shul as though

we are visiting the shechinah, we too can be on the level of the Levites and merit

to see the return of the Beit Hamikdash where we can once again do the divine

service, speedily in our days.

Shabbat Shalom V'Chag Sameach

Naftali Kassorla
Sent From Windows Live Mail

Chag Kasher V'Sameach

Wishing you all a wonderful Pesach.

Please see the attached.

Naftali & Mindel Kassorla

Happy Purim!

To all of our teachers, family and friends,

Wishing you a very happy Purim!

Please see the attached card.

Naftali and Mindel Kassorla

Fwd: Parshat Bo

Parshat Bo

In this week's parsha, HaShem prepares for the final plagues against Egypt that will pave the way for the redemption of Klal Yisrael. We are about to start the last three plagues; these will be the final knockout to Egypt. Egypt is currently in desolation. It has been struck with some of the most devastating blows. At this moment HaShem tells Moshe that He is bringing these plagues upon them Egyptians "so that I can put these signs of Mine in his midst, and so that you may relate in the ears of your sons and your son's sons that I made a mockery of Egypt…So that you may know that I am HaShem." HaShem commands us to tell over the story of the plagues and his domination of Egypt, because in seeing the power of the plagues, we will have a greater recognition of HaShem.

However, one could ask a seemingly glaring question: Why now? The last three plagues have not commenced, yet HaShem is telling us now of the obligation to recount the plagues? Wouldn't it make more sense to tell us of this obligation after all the plagues finished? It seems logical that after the conclusion of all the plagues we would have a clearer perspective of HaShems greatness. Furthermore, one could ask, why not obligate us before all the plagues even began?  

The Gemara in Yevamot (79a) says there are three attributes of the Jewish people: we are a reserved, beneficent, and merciful people. Our nations collective DNA is to be merciful. Yet it is a dangerous midda as well. Sometimes that causes us to be too trusting. One just needs to look at the last 65 years of the state of Israel, and the many attempted (and one-sided) overtures for peace, with nothing but more violence in return. This desire stems from our attribute of Mercy, and heartfelt desire for love and peace. In contrast, Golda Meir one remarked that there will only be peace between Israel and the Palestinians when the Palestinians love their children more than they hate us. To hate is in their nature. Yet in our mercy we cannot recognize that truth.

With this in mind we can now answer our question. The most appropriate time for the obligation to recount the plagues was specifically in the middle of plagues. Egypt was desolate, literally standing on one crippled foot, about to crumble. Not to feel some sort of rachmanut, one would have to be totally devoid and desensitized from any sort of emotion. A modern-day example: the sport of boxing. While one may favor one boxer over the other, it is hard to not feel sad and merciful when the boxer whom you are rooting against is brutally and savagely beat, despite the fact that a minute ago you were rooting for him to be in this very position! This is a natural response for anyone, but all the more so for the Jewish people. 

HaShem in His great wisdom specifically picked this opportunity to state the obligation to recount the plagues in order to forestall this innate emotional, merciful response. Through recounting the story, we remind ourselves of the reasons for why HaShem is doing this to Egypt, the pain they caused, and the evil decrees they enacted upon us. The response of mercy would have been misplaced - now was the time for HaShem to glorify Himself for all generations. For this, our nerves needed to be steeled.  This was a time when we couldn't allow ourselves to fall into the trap of misplaced mercy.

This does mean that we don't have any mercy for the Egyptians. On the contrary; Seder night, when we recount the story of the redemption, we spill the wine in deference to the fallen Egyptians. But this sign of respect only comes at a time when we are about to look at the redemption as free people, from the perch of history, where we can see everything come together to form the beauty of the redemption. This is not misplaced mercy, for the mercy is not stemming from an automatic emotional response. Instead our mercy comes from a greater place: that although we are all royalty on this night, we do not rejoice in their downfall, rather we overcome our feelings of supremacy and feel the pain others, even for our enemies.

Through this we can see how a Jew is meant to use his emotions. They should not be simply an automatic emotional response to situations; rather they can be controlled and felt at the appropriate times. There is a time to be merciful and a time to be harsh, a time to be happy and a time to be sad. HaShem wants us to be masters over our feelings and use them properly.

Shabbat Shalom

Naftali Kassorla