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Parshat Korach Weekly Dvar Torah for the Sake of Heaven

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Parshat Korach Weekly Dvar Torah for the Sake of Heaven Parshat Korach 3 Tammuz 5778 /June 16, 2018 Daf Yomi: Zevachim 64; Nach Yomi: Isaiah 24 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO For the Sake of Heaven Rabbi Naphtali Burnstein Mara D'atra, Young Israel of Greater Cleveland In Pirkei Avot, Chapter 5, Mishna 20, we are reminded of the difference between a machlokes sh’le L’Shem Shamayim ─ “a dispute that is for the sake of Heaven, and a machlokes sh’eino L’Shem Shamayim ─ a dispute not for the sale of Heaven.” In giving us the examples of each, the Mishna chooses that of Hillel and Shammai as that of a machlokes sh’le L’Shem Shamayim, and that of Korach and his entire community as that of a machlokes sh’eino L’Shem Shamayim. The question is asked why the two examples given in the Mishna do not seem to be comparablel. In the first example, Hillel and Shammai are the ones chosen as having disputes for the sake of heaven, and in the latter example, rather than choosing Korach together with Moshe and Aharon, Korach and his community are chosen. Did Korach indeed dispute with his followers or with Moshe and Aharon? Many suggestions have been offered; perhaps the most well-known approach is the following: The Mishna, mentioned above, points out that a machlokes L’Shem Shamayim will have a constructive outcome, whereas a machlokes sh’einoL’Shem Shamayim will not. The reasoning for this striking difference is in the motivation behind each. A dispute for the sake of heaven has truth as its ultimate goal. Under such circumstances, such as in the case of Hillel and Shammai, both sides seeking Emet −the ultimate truth − can have validity and permanence to their particular stance or view. In the particular case of Hillel and Shammai, the Ritva explains that although at the present time the halacha follows Hillel, there will come a time in the future when Shammai’s opinion will be followed and practiced. Thus, ultimately the words used by our Sages to describe their disputes as ay-lu v’ay-lu Divri; Elokim Chaim will be fulfilled. On the other hand, when Emet is not the goal, and personal gain and honor are being sought, then not only do such disputes not endure, but even their adherents begin to differ and split apart themselves as well. The classic example of a machlokes sh’einoL’Shem Shamayim is not Korach and Moshe, but rather Korach V’Adoto. Each one was fighting but not necessarily for the same cause or goal. Each had his own particular interest and/or need in mind. Along the same lines, it may be suggested that our Sages in Pirkei Avot wanted to stress the tragic effects of machloket (division). Within Korach’s followers there are two groups: 1) The ones there to cause trouble, and 2) Those whose intentions were sincere but were misled by others. By describing the classic example of an inappropriate dispute as that of Korach V’Adoto, we are being taught to avoid any form of division, whether it be one with the motives of a Korach (#1) or with those of an Adoto (#2). The Torah itself warns us to avoid both of these approaches to machloket when it says v’lo Ye-he-ye K’Korach V’adoto. Bikur Cholim Based on the words V’pikad'ta Kol Ha-Adam Y'pakad A’le-hem in Parshat Korach [16:29] our Sages derived the mitzvah of Bikur Cholim (visiting the sick). Leaving aside the exact proof from the above pasuk, let us examine one issue involving this important mitzvah. The Ramban writes of two aspects to the mitzvah of Bikur Cholim: 1. Determining if the patient requires medical or nursing care and necessary provisions; and 2) Prayer on behalf of the patient. Both of these aspects are quoted in the Shulchan Aruch as necessary components of the mitzvah of Bikur Cholim. The question has been raised as to whether one may fulfill his obligation of Bikur Cholim by telephone. HaRav Moshe Feinstein zt"l [Igrot Moshe, Yoreh Dayah 1, #223] says that the complete mitzvah can only be achieved by actually coming to visit in person. In this way, the personal needs of the patient may be attended to. Also, upon seeing the sick person, the one who visits may be moved to pray with greater feeling and empathy for the recovery of the patient. Rav Moshe, however, says that when it is not possible to visit in person, a telephone call would be appropriate (and necessary) to fulfill the aspects of Bikur Cholim. Shabbat Shalom. The Weekly Sidra "A Sense of Immortality" Rabbi Moshe Greebel Z"L While it is an indisputable fact that man is destined to ‘shuffle off this mortal coil’ at some time or another, it is only in a corporeal sense that this is generally regarded. Yet, our Rabbanim of blessed memory have well instructed us that even in invincible death, life can still exist. Shlomo HaMelech (King Solomon) stated: “For the living know that they shall die; but the dead know nothing, nor do they have a reward any more; for the memory of them is forgotten.” (Koheles 9:5) On this Passuk (verse), the Gemarah in B’rachos 18a tells us the following: “….. ‘For the living know that they shall die’ are the righteous who in their death are called living…..” In the Gemarah of Y’vamos 97a we see this: “For, Rabbi Yochanan stated in the name of Rabbi Shimon Ben Yochai, ‘The lips of a (deceased) scholar, in whose name a traditional statement is reported in this world, move gently in the grave.’” In this week’s Sidra, as a further proof that Aharon, the brother of Moshe, was truly the Kohain Gadol (high Kohain) of the B’nai Yisroel by the word of HaKadosh Baruch Hu, a rod from each tribe was collected: “And it shall come to pass, that the man’s rod whom I shall choose, shall blossom; and I will make to cease from Me the murmurings of the B’nai Yisroel, whereby they murmur against you.” (Bamidbar 17:20) Based on the commentary of the Yalkut Sofer (Rav Yosef Leib Sofer who passed away in 1915 of blessed memory), we have the following observation. The expression ‘Shall blossom’ (Yifrach) appears three other times in Tanach (24 books of the Bible): “The righteous shall blossom in his days; and let there be abundance of peace till the moon is no more.” (T’hillim 72:7) “The righteous (man) shall blossom like the palm tree; he grows like a cedar in Lebanon.” (T’hillim 92:13) “I will be as the dew to Yisroel; who shall blossom like the lily, and cast forth his roots as Lebanon.” (Hoshai’ah 14:6) The significance of these three P’sukim, teaches Rav Yosef Leib, is that the true Tzadik (righteous man) who instructs his offspring and his disciples in Torah and fear of HaKadosh Baruch, lives forever (shall blossom) through his teachings and example. Yet, one who is concerned only for himself, and does not instruct others in the path of Torah, gives delight, metaphorically speaking, to HaKadosh Baruch Hu as long as he exists in this physical plain. However, after his passing, nothing of him remains. This can clearly be seen when it comes to Chanoch, of whom the Torah writes: “And Chanoch walked with G-d after he fathered M’sushelach three hundred years, and fathered sons and daughters. And all the days of Chanoch were three hundred and sixty five years. And Chanoch walked with G-d; and he was not; for G-d took him.” (B’raishis 5:22-24) That is, deduced Rav Yosef Leib, because Chanoch was only concerned for himself in the ways HaKadosh Baruch Hu, and not for anyone else of his generation, after his passing nothing remained of him, as it states, “And he was not.” This then, expounded Rav Yosef Leib, is the true meaning of the three instances where the expression ‘Shall blossom’ is written. For, if one diligently instructs others in the ways of Torah, he shall blossom like the palm tree, which endlessly yields fruit, as the true Torah instructor yields offspring and disciples who continue in his tradition. However, concluded Rav Yosef Leib, one who is solely concerned for himself and no other, shall blossom like the lily, which yields only thorns and thistles, but no subsequent fruit. And, for such a man is it written, “The righteous shall blossom in his days.” Only in this corporeal existence shall he delight HaKadosh Baruch Hu, but not after his passing when nothing of him shall remain. So conclude the words of the Yalkut Sofer. But, let us segue from here to another thought. Birkas HaMazon (benediction of grace after meals) is a direct Mitzvah from the Torah, as is openly stated: “When you have eaten and are full, then you shall bless HaShem your G-d for the good land which He has given you.” (D’varim 8:10) Yet, a source for Birkas HaTorah (daily benediction on the study of Torah) is not openly stated in the Torah. From where then, did our Rabbanim of blessed memory know to incorporate Birkas HaTorah into our daily T’fillos (prayers)? The Gemarah in B’rachos 48b supplies us with the following answer: “We have found warrant for blessing over food (in the Torah); whence do we derive it for the blessing over the Torah? Rabbi Yishmael says, ‘It is learnt a fortiori.
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