SHABBAT PARSHAT KORACH IN ISRAEL • 28 SIVAN 5780 JUNE 20, 2020 • VOL. 27 NO. 28 IN CHUTZ LA’ARETZ PLEASE SAVE THIS FOR NEXT WEEK PARSHA INSIGHTS by Rabbi Yaakov Asher Sinclair Deluxe Delusion “… and On ben Pelet, sons of Reuven …. ” (16:1) t’s amazing how we can be blind to the blindingly Which suggests that On’s motivation was to gain status, and obvious. Rashi explains that the name of On ben Pelet that his wife was pointing out to him that whoever was going I can be understood as follows: He sat in mourning all the to be the boss, it wasn’t going to be him. days of his life for his sin of joining in at first with Korach (Onen means mourner), and that miracles were wrought for But didn’t we establish that On ben Pelet was acting him (Pelet or Pele means wonder or miracle), and because he altruistically and because of his righteousness the truth was repented he was saved from Korach and his plot. He was the revealed to him? Apparently, there must have been some “son of Reuven,” meaning that he saw (the word “Reuven” is minute desire within him for honor and self-advancement, from the root “to see”) the falsity of the Korach’s claim. and when his wife pointed this out to him, he did teshuva. Ostensibly, then, On ben Pelet was on a high spiritual level Which begs another question. Did On ben Pelet need his and was motivated only by altruism. The Gemara in wife to point out to him that he wasn’t going to be the boss? Sanhedrin (109b), however, explains: Rav says, “On, son of Surely that was abundantly clear to On without his wife’s Pelet, did not repent on his own, but rather his wife saved rebuke. him. She said to him: What difference does it make to you? If this Master, Moshe, is the great one, then you are the student. And if this Master, Korach, is the great one, then It emerges from this that even a tiny delusional idea in our you are the student. Why are you involving yourself in this heart can totally blind us — even to the blindingly obvious. matter?” PARSHA OVERVIEW orach, Datan and Aviram, and 250 leaders of Israel provides Divine confirmation that Levi's tribe is chosen for rebel against the authority of Moshe and Aharon. priesthood and verifies Aharon's position as Kohen Gadol, K The rebellion results in their being swallowed by the High Priest. The specific duties of the levi'im and kohanim are earth. Many resent their death and blame Moshe. G-d's stated. The kohanim were not to be landowners, but were to “anger” is manifest by a plague that besets the nation, and receive their sustenance from the tithes and other mandated many thousands perish. Moshe intercedes once again for the gifts brought by the people. Also taught in this week's Torah people. He instructs Aharon to atone for them and the portion are the laws of the first fruits, redemption of the plague stops. Then G-d commands that staffs, each inscribed firstborn, and various offerings. with the name of one of the tribes, be placed in the Mishkan. In the morning, the staff of Levi, bearing Aharon's name, sprouts, buds, blossoms and yields ripe almonds. This • Source: Chidushei HaLev TALMUD TIPS by Rabbi Moshe Newman Shabbat 100-106 one of a person rending his garment on Shabbat for a Mitzvah or Aveirah? close relative, for which he is not only obligated a he Yeshiva Sages asked a question on the mishna korban, but is also considered as having fulfilled his from a teaching in a beraita that says, “One who mitzvah of kriah. He fulfills this mitzvah by his act of rends his clothing for his recently departed relative on tearing his garment, even on Shabbat, although this is T considered a desecration of Shabbat and should Shabbat is chayav (obligated to bring a sin offering if done forgetfully) — and he fulfills his mitzvah of kriah (the mitzvah seemingly fall into the problematic category of “mitzvah to rend one’s garment for a close relative’s passing from this ha’baah b’aveira.” How can his tearing be considered a world.)” mitzvah if it is also an act of chillul Shabbat? The gemara states that this beraita appears to directly This question is posed and discussed in the Talmud contradict our mishna which states, “One who rends his Yerushalmi and is also widely addressed by the great clothing for his recently departed relative on Shabbat is Rishonim and Achronim throughout the ages. The key patur (is exempt from bringing a sin-offering if done to each approach is to carefully define the phrase forgetfully), and for all destructive acts done on Shabbat mitzvah ha’baah b’aveira. One approach is to carefully one is patur.” The apparent contradiction: If a person look at the relationship between the mitzvah and the tears his garment in mourning his relative, the mishna aveira. Does the aveira have a direct affect on the says he is not obligated to bring a sacrifice, but the performance of the mitzvah? If so, the “mitzvah” is not beraita says that he is obligated! a mitzvah. It is an example of a mitzvah ha’baah b’aveira. For example, a stolen lulav cannot be used for the The gemara answers that although both the mishna and mitzvah of arbah minim on Succot since the lulav is the beraita state that he is tearing his garment for his affected by the transgression by retaining an “aveira- relative, the mishna is talking about a distant relative status” since the thief should be returning it instead of (such as a cousin), while the beraita is teaching about a holding it in his hand to try to fulfill a mitzvah. In our close relative (i.e. his mother, father, brother, sister, case, however, the garment is just a garment with which son, daughter or wife). Since he has no obligation to a person is transgressing by tearing it on Shabbat. This do kriah for a distant relative, his tearing the garment is transgression in no way relates to the mitzvah of kriah a destructive act — an act not forbidden by the Torah he wishes to fulfill by tearing it. The aspect of it being torn on Shabbat is a side issue (albeit quite serious), so and therefore he is exempt from bringing a korban. to speak, since the mitzvah is for the mourner to tear However, a person has an obligation to do kriah for a his garment, an act which could be done not on close relative, and therefore it is considered a Shabbat just as well. constructive act and chillul Shabbat, for which he would • Shabbat 105b be obligated to bring a korban. (Commentaries explain Anger Danger that kriah is an act that provides a constructive psychological release and comfort by the mourner Rabbi Shimon ben Elazar said in the name of the Sage Chilfa venting his anguish in a controlled and religious bar Agra who said in the name of Rabbi Yochanan ben Nuri: manner.) “A person who tears his clothing in anger, who smashes his vessels in anger and who wastes his money in anger, should be A question that seems to be especially troubling, considered to you as if he is an idol worshipper. Why? Because although it does not appear in our sugya of a mourner this is the strategy of a person’s yetzer hara (evil inclination): tearing his clothing on Shabbat, is a principle known as Today it urges him to do something wrong; tomorrow it urges “mitzvah ha’baah b’aveira” — literally, “a mitzvah that him to do something else that is wrong (i.e. worse); and so on comes with a transgression.” Elsewhere in Shas we learn — until it finally tells him to worship idols and he indeed goes that a mitzvah ha’baah b’aveira is unacceptable and is not and worships idols.” a mitzvah. (Succah 30a) The case taught in the beraita is • Shabbat 105b www.ohr.edu 2 Q & A Questions 1. Why did Datan and Aviram join Korach? 12. What sin did Datan and Aviram have in common 2. Why is Yaakov's name not mentioned in Korach's specifically with Goliath? genealogy? 13. Before what age is a person not punished by the 3. What motivated Korach to rebel? Heavenly Court for his sins? 4. What did Korach and company do when Moshe 14. What happens to one who rebels against the said that a techelet garment needs tzizit? institution of kehuna? Who suffered such a fate? 5. What warning did Moshe give the rebels regarding 15. Why specifically was incense used to stop the the offering of the incense? plague? 6. Did Moshe want to be the kohen gadol? 16. Why was Aharon's staff placed in the middle of the other 11 staffs? 7. What event did Korach not foresee? 17. Aharon's staff was kept as a sign. What did it 8. What does the phrase rav lachem mean in this signify? week's Parsha? (Give two answers.) 18. Why are the 24 gifts for the kohanim taught in this 9. What lands are described in this week's Parsha as week's Parsha? "flowing with milk and honey"? 10. When did Moshe have the right to take a donkey 19. Who may eat the kodshei kodashim (most holy from the Jewish community? sacrifices) and where must they be eaten? 11.