Parashat Korach 5773 June 8, 2013
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I Am the Lord Your God, Who Brought You out from Under the Burdens of the Egyptians
Definition of Leadership "Leadership is a combination of strategy and character. If you must be without one, be without the strategy.“ - U.S. Army General H. Norman Schwarzkopf • God has chosen YOU to lead others • Your family needs YOU to be a spiritual leader • Your neighbors need YOU to be a spiritual leader • This church family needs YOU to be a spiritual leader Source: www.theamericanenterprise.org/taeja00c.htm Today… Can you trust God even in the pain? Then Moses said to the Lord, “Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.” The Lord said to him, “Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the Lord? Now then go, and I, even I, will be with your mouth, and teach you what you are to say.” But he said, “Please, Lord, now send the message by whomever You will.” Exodus 4:10-13 But Moses said, “O Lord, please send someone else to do it.” (Exodus 4:13 NIV) But he said, “Oh, my Lord, please send someone else.” (Exodus 4:13 ESV) Are you ready to go when God calls? Then the anger of the Lord burned against Moses, and He said, “Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart. -
Parshat Korach 5770 by Guy Izhak Austrian June 12, 2010
Parshat Korach 5770 By Guy Izhak Austrian June 12, 2010 “We will keep the victims and their families in our prayers.” So said President Barack Obama after the devastating earthquake in Haiti last January, before concluding with just such a prayer: “May God bless the people of Haiti and those working on their behalf.”1 At the same time, the Rabbinical Assembly of Conservative Judaism distributed a “Prayer for Haiti” by Rabbi Naomi Levy,2 and no doubt, many other Americans prayed as well. Given all of the options for taking action after a crisis in a developing country—donating, organizing and volunteering—why do the President, a rabbi in Los Angeles and ordinary people across the U.S. feel compelled to pray for the victims? What impact can these prayers have? We can find a clue in the haftarah for Parshat Korach, a passage from the First Book of Samuel.3 There, Samuel bids farewell to the Israelites, and he rebukes the people for insisting on being ruled by a king. Yet Samuel promises that though he is no longer their prophet and judge, he will continue to pray for them: “Moreover as for me, far be it from me that I should sin against the Lord in ceasing to pray for you.”4 Samuel juxtaposes his own prayerful support of the people with his prophecy, in an earlier passage, of the king’s coming oppression. The king, he says, “yikach”—will take—your children, vineyards and olive groves, your servants and livestock.5 In contrast, Samuel asks rhetorically, “Whose ox have I taken … from whom have I taken a bribe…?” and the people affirm, “You have not taken anything from anyone.”6 Samuel suggests that a righteous leader prays for the people, while an exploitative leader such as a king will only take. -
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. -
Shlach – the Few That Are Many Simon Wolf Respect to the Antecedent
בס"ד פרשת שלח Parshat Shlach – The Few that are Many Simon Wolf respect to the antecedent. In order to gain a better understanding of this phenomenon, it is worthwhile The Mishna in Megillah records a series of religious to take a deeper look at a couple of examples. The practices that require ten men (Minyan) to be most prominent illustration of this vagueness is the performed.1 Included in the list are reading the Pasuk that we quoted above found in Parshat Torah, Birkat Kohanim, Kaddish, Kedusha, Barchu, Korach. items that are otherwise known as Devarim במדבר פרק טז or expressions of (דברים שבקדושה) Sh’b’Kedusha (כ) וַיְ ַד ֵּ֣בר יְקֹ֔וָק ֶאל־מ ֹ ֶׁ֥שה וְ ֶ ֽא ֲל־ַאה ֖ר ֹן ֵל ֽאמ ֹר: sanctity.2 The Gemara then queries as to the (כא) ִה ָּ֣ב ְד ֔לּו ִמ ּ֖תֹוְך ָה ֵע ָ ֣דה ַה ּ֑ז ֹאת וַ ֲא ַכ ֶּ֥לה א ֹ ָ֖תם ְּכ ָ ֽר ַגע: source of the Mishna’s contention that ten men are (כב) וַּיִ ְּפ ֤לּו ַע ְל־ּפנֵ ֶיה ֙ם וַּ֣י ֹ ְאמ ֔רּו ֕ ֵאל ֱא ֵֹ֥להי ָה ֖רּוח ֹת ְל ָכ ָל־ּב ָׂ֑שר essential for creating a Minyan. In response, Rabbi ָה ִ֤איׁש ֶא ָח ֙ד יֶ ֱח ֔ ָטא וְ ַ֥על ָּכל ָ־ה ֵע ָ ֖דה ִּת ְק ֽצ ֹף: פ Yochanan references to the verse in Parshat Emor,3 (כג) וַיְ ַד ֵּ֥בר יְק ָֹ֖וק ֶאל־מ ֹ ֶׁ֥שה ֵּל ֽאמ ֹר: and I will be sanctified amongst Bnei Yisrael“ (כד) ַּד ֵּ֥בר ֶאל־ ָה ֵע ָ ֖דה ֵל ֑אמ ֹר ֵ ֽה ָע ֙לּו ִמ ָּס ֔ ִביב ְל ִמ ְׁש ַּכ ֖ן־ק ֹ ַרח ָּד ָ֥תן which he claims asserts ”(ונקדשתי בתוך בני ישראל) וַ ֲא ִב ָ ֽירם: that “any expression of holiness should not be recited in a quorum of fewer than ten.” Perplexed by the response, the Gemara inquires as to from where At the climax of Korach’s rebellion, God commands in the verse can this be inferred. -
Parshat Shelach Weekly Dvar Torah
Parshat Shelach 26 Sivan 5779 /June 29, 2019 Daf Yomi: Erchin 13; Nach Yomi: Mishlei 19 Mevorchim HaChodesh Tammuz 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 Fleeing from Fame Brings Respite from Reproach Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis This week's parsha relates the mission of the twelve meraglim - spies or scouts - who were sent to scout the land of Cana'an before the Jewish nation entered it. When they returned from their reconnaissance, ten of the meraglim reported that the people would not be able to conquer the land. Only two of those sent - Yehoshua and Caleiv - insisted that Israel would prevail against the Cananites. How were those two able to withstand the pressure of the other meraglim and act independently? Rashi cites a medrash which says that when “Moshe called Hoshea bin Nun, Yehoshua" (Bamidbar 13:16) he was praying that Yehoshua should not be influenced by the evil plans of the other meraglim. The name change implies (as Rashi notes) this prayer. “May Hashem (Yud-Hay) save you from the plot of the Spies." The Targum Yonasan (See Tractate Megillah 3A where the Gemarah attributes its authorship to Reb Yonasan ben Uziel. Its overall style is very similar to that of Targum Onkelos, though at times it seems to be a looser paraphrase.) adds: "When Moshe saw his extreme humility, he called Hoshea bin Nun, Yehoshua." Caleiv, however, managed, on his own, that is without Moshe interceding on his behalf, to withstand the mergalim's scheme. -
10 So Moses and Aaron Went to Pharaoh and Did Just As the Lord Commanded
Today’s Scripture Reading Exodus 6:14-7:13 14 These are the heads of their fathers' houses: the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi; these are the clans of Reuben. 15 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman; these are the clans of Simeon. 16 These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari, the years of the life of Levi being 137 years. 17 The sons of Gershon: Libni and Shimei, by their clans. 18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, the years of the life of Kohath being 133 years. ! 6:14-7:13 19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their generations. 20 Amram took as his wife Jochebed his father's sister, and she bore him Aaron and Moses, the years of the life of Amram being 137 years. 21 The sons of Izhar: Korah, Nepheg, and Zichri. 22 The sons of Uzziel: Mishael, Elzaphan, and Sithri. 23 Aaron took as his wife Elisheba, the daughter of Amminadab and the sister of Nahshon, and she bore him Nadab, Abihu, Eleazar, and Ithamar. 24 The sons of Korah: Assir, Elkanah, and Abiasaph; these are the clans of the Korahites. ! 6:14-7:13 25 Eleazar, Aaron's son, took as his wife one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers' houses of the Levites by their clans. -
Exodus 2:1-10
5/14/2018 SCRIPTURE SERMON TEXT: TITLE: “DON’T REBUKE EXODUS THE CHILDREN” 2:1-10 PART II "And a man "So the woman of the conceived and bore a son. And when she house of Levi went saw that he was a and took as wife a beautiful child, she hid daughter of Levi." him three months ." Exodus 2:1 Exodus 2:2 "But when she could no "And his sister stood longer hide him, she took afar off, to what would an ark of bulrushes for him, be done to him. daubed it with asphalt and pitch, put the child in it, Then the daughter of and laid it in the reeds Pharaoh came down to by the river’s bank." bathe at the river..." Exodus 2:3 Exodus 2:4-5a 1 5/14/2018 "And her maidservants "And when she opened it, walked along she saw the child, the riverside; and behold, the baby wept. and when she saw the ark So she had compassion on among the reeds, him, and said, ‘This is one she sent her maid to get it." of the Hebrews’ children.’ " Exodus 2:5b Exodus 2:6 "Then his sister said "And Pharaoh’s daughter to Pharaoh’s daughter, said to her, ‘Go.’ ‘Shall I go and call a nurse So the maiden went for you from the Hebrew and called women, that they may nurse the child for you?’ " the child’s mother." Exodus 2:7 Exodus 2:8 "Then Pharaoh’s daughter "And the child grew, said to her, and she brought him ‘Take this child away and to Pharaoh’s daughter, nurse him for me, and I will and he became her son. -
The Tribe Weekly Newsletter This Week's Parasha Is Eikev
The Tribe Weekly Newsletter This Week’s Parasha is Eikev Shabbat Times in London Shabbat begins: 8.24pm Shabbat ends: 9.31pm In this week’s Parasha (Weekly Torah portion), Eikev, Moshe (Moses) continued to address the Children of Israel, assuring them that if they follow the Mitzvot (Commandments) of the Torah, they would have no need to fear the Canaanites and they would conquer and settle in the Land, with God as their protector. Moshe (Moses) described the richness of the Land of Israel, including the seven varieties of fruit/grain (Shivat Haminim); wheat, barley, grapes, figs, pomegranates, olives and dates). Moshe (Moses) then reminded the people of their acts of rebellion during their forty years in the Wilderness. He reminded them how they had worshipped the Golden Calf when they thought Moshe (Moses) would not return from the top of the mountain. Moshe (Moses) also reminded them of the rebellion of Korach, the sin of the spies and when they made God angry at different places, namely; Taveirah, Massah, Kivrot Hataavah and Kadesh Barneah. But Moshe (Moses) also reminded the Children of Israel that God forgave them and gave them another chance with the second set of Luchot (Tablets of stone). Moshe (Moses) told the Children of Israel that all the great events they had witnessed during their forty years in the Wilderness (the deliverance from Egypt, the splitting of the Red Sea, the miraculous punishment given to Korach and his rebellion, the Manna and the miraculous source of water), would ensure their observance of and commitment to all of God’s laws. -
Shabbat-B'shabbato – Parshat Korach No 1579: 3 Tammuz 5775 (20 June 2015)
Shabbat-B'Shabbato – Parshat Korach No 1579: 3 Tammuz 5775 (20 June 2015) AS SHABBAT APPROACHES Is it Good to Have a King or Not? - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem In the Haftorah for this week, Shmuel tries to strengthen the status of the King. "And Shmuel said to the people, Let us go to Gilgal, where we will renew the kingdom." [Shmuel I 11:14]. It seems that Shmuel has resigned himself to accept the will of the nation to appoint a king as their head, in spite of his objections when the people first turned to him (ibid, 8:6). It is therefore surprising to see that Shmuel still rebukes the people at this point, even at an event where he seems to support Shaul and gives him the title, "anointed by G-d" [12:3]. The rebuke, which is accompanied by a sign of thunder and rain in the season of the harvest, leads the people to cry out, "we have added on to our sins, by asking for a king for ourselves" [12:19]. Evidently Shmuel's intention is to create the proper awareness with respect to the government institutions. Anybody who prays for the appearance of the Kingdom of G-d has doubts about any other government authority. The Rebbe of Satmar, Rabbi Yoel Teitelbaum, expressed this doubt very well when he said that to establish any government, even a religious one, before the coming of the Mashiach, would be a revolt against the Kingdom of Heaven. While it is true that his words are not halachically valid with respect to the government of the State of Israel for the simple reason that we were commanded in the Torah to establish this government (see Ramban, commenting on the Sefer Hamitzvot, positive mitzva 4), such that in this case it is a mitzva and not a sin, there is a grain of truth in his approach – we must make sure that the government will not block the way to the Kingdom of Heaven but rather that it will be a reflection of this kingdom. -
Power Struggle!
POWER STRUGGLE! (Scripture. Numbers 16:1-3) Numbers 16:1-3. 1Now Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, sons of Reuben, took men, 2and they stood before Moses, together with some of the sons of Israel, 250 leaders of the congregation chosen in the assembly, men of renown. 3They assembled together against Moses and Aaron, and said to them, You have gone far enough! For all the congregation are holy, every one of them, and the LORD is in their midst; so why do you exalt yourselves above the assembly of the LORD?” Introduction: This story is a warning for all of us. Don’t try to pull down the leader whom God has appointed. People should not support a rebel leader blindly. If they do, they will be punished along with the rebel leader also. Sometimes, we create unnecessary problems in God’s kingdom. Let us learn from this story, and avoid this kind of power struggle. Numbers 16:1-3. 1Now Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, sons of Reuben, took men, 2and they stood before Moses, [a]together with some of the sons of Israel, 250 leaders of the congregation chosen in the assembly, men of renown. 3They assembled together against Moses and Aaron, and said to them, You have gone far enough! For all the congregation are holy, every one of them, and the LORD is in their midst; so why do you exalt yourselves above the assembly of the LORD?” Before we dig into this story, let us see their genealogy. -
Torah Portion Summary
PARASHAT BERESHEIT - BIRKAT HAHODESH October 6, 2007 – 24 Tishrei 5768 Annual: Genesis 1:1 – 6:8 (Etz Hayim, p. 3; Hertz p. 2) Triennial Cycle: Genesis 1:1 – 2:3 (Etz Hayim, p. 3; Hertz p. 2) Haftarah: Isaiah 42:5 – 43:10 (Etz Hayim, p. 36; Hertz p. 21) Prepared by Rabbi Joyce Newmark Teaneck, New Jersey Torah Portion Summary The Torah begins with God’s creation of the world – light, heaven and earth, the oceans and dry land, the heavenly bodies, plants, animals, and finally the first human beings – in six days. God then blesses the seventh day, Shabbat, the day of rest. The human beings are placed in the Garden of Eden “to till it and tend it,” but when Adam and Eve disobey God’s commandment and eat the fruit of the Tree of Knowledge of Good and Evil they are expelled from the Garden. Eve gives birth to two sons. When they are grown Cain, the elder, kills his brother, Abel, and is punished by God. Adam and Eve have a third son, Seth, and the Torah relates the 10 generations from Adam to Noah. The parasha concludes with God’s sorrow over human wickedness. 1. Does "Torah" Mean "Law"? When God began to create heaven and earth – the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water – God said “let there be light,” and there was light. (Bereisheit 1:1-3) A. Rabbi Yitzhak said: It was only necessary to begin the Torah with “This month shall mark for you...” (Shemot 12:2), for this is the first mitzvah about which Israel was commanded. -
Candc-Family
בקע עשת " ט Eikev 5779 The Politics of Memory WELCOME TO COVENANT & CONVERSATION 5779 FAMILY EDITION Covenant & Conversation: Family Edition is a new and exciting initiative from The Office of Rabbi Sacks for 5779. Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers and families with his ideas and thoughts on the parsha. To receive this via email please make sure you are subscribed to Rabbi Sacks’ main mailing list at www.RabbiSacks.org/Subscribe. PARSHAT EIKEV IN A NUTSHELL In Eikev Moses continues his speech, setting out the Moses reminds them of the people’s sins during the principles of the covenant the Israelites made with God, and wilderness years, the Golden Calf, the Korach rebellion, and what it demands of them as a chosen nation in a Promised other similar stories. He reminds them, too, of God’s Land. If they are faithful to the covenant, they will be forgiveness. Remembering their history, they must love and blessed, both materially and spiritually. But they should not respect God and teach their children to do the same. This attribute their success solely to themselves or their entire set of beliefs is summarised in the passage that righteousness. They must never forget that God is helping became the second paragraph of the Shema (Devarim with every step along the way. 11:13–21). Israel’s fate depends on Israel’s faith. THE CORE IDEA This week Moses continues to speak to the people, setting and all you have is multiplied, then your heart will become out an ideology that holds such wisdom that it will remain proud and you will forget the Lord your God who brought you relevant for all of their lives and for every generation that out of Egypt, out of the land of slavery… You may say to follows.