Divrei Torah Parshas Korach
Torah Table of Contents
Now Hear This!, Yisa Bracha Yerida Le'Tzorech Aliya (A Descent in Order to Ascend), Yisa Bracha A Dvar torah from Reb Motti Rosen z"l
From the sefer Yisa Bracha, Parshas Korach
Korach's complaint was that "the entire congregation is holy" [Bamidbar, 16:3]. Rashi, in the name of the Midrash Tanchuma, explains, "Everyone heard 'I am the L-rd your G-d' at Sinai." Reb Shaul points out that the answer to this claim is alluded to in the very next verse [16:4]: "And Moshe heard, and fell upon his face."
Indeed, everyone heard Hashem at Mount Sinai, but not all these "hearings" were the same. When Moshe Rabbeinu heard Hashem, he fell upon his face, indicating that he was ready to die for Hashem [mesiras nefesh l'misa] as the Zohar [Part 3, 116b] explains. (Translator's note: by falling upon his face, it was if he fell down dead). For Moshe, this hearing brought him to serve Hashem with his entire being - heart and soul.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
based on a ma'amar in sefer Yisa Bracha, Parshas Korach
V'haya Ha'ish asher evchar bo mateihu yifrach (Bamidbar 17, 20).
It shall be the man whom I shall choose - his staff will blossom
Reb Chaskele of Kuzmir Zt'l questions the pasuk's phrasing, "Which I shall choose," in the future tense, rather than speaking in the past tense, "Which I have chosen." Since we know it is referring to Aaron, and Aaron will be the chosen one, the verse should have stated, "Which I have chosen."
The Rebbe Zt'l explains that our verse is hinting to us another fine example of Aaron's humility. Aaron was not certain if he was going to be the chosen one, and if his staff would be the one to blossom. He was unsure whom Hashem was referring to in the pasuk, which is a more than valid explanation for the verse's speaking in the future tense.
The Imrei Shaul then cites a ma'amar from his father, the Divrei Yisrael Zt'l, on a related issue. The Divrei Yisrael, in his explanation on the Ma'amar, (Tamid 32a) "Who is wise? He who discerns what is about to come to pass (Haroeh Es Hanolad)" explains that there are two prohibitions in the laws of Shabbos regarding the use of certain objects on Shabbos, Muktza and Nolad. Muktza (literally, set aside) is when an object is set aside before Shabbos not to be used on Shabbos, and is prohibited in your mind. Nolad (literally, newborn), on the other hand, refers to something that was nonexistent to you before Shabbos, and of course never entered your mind to prohibit from use. When the object is "born" on Shabbos it is then automatically prohibited.
The same two categories can be applied to one's thoughts and intentions in Torah study and Divine Service. There are some who are on a level of Muktza, as follows: it has entered their minds that through Torah and Divine involvement one can gain much earthly respect, which can cause haughtiness. He immediately sublimates these negative thoughts and urges and involves himself in spiritual matters with pure heavenly intentions. This is truly a great level of Divine Service and a greatly accomplished righteous soul.
However, there is a greater level in serving Hashem, which is a person referred to as a Nolad. These haughty and negative thoughts have never even entered this man's mind. His original and sole intention of Divine involvement is only to satisfy Hashem and glorify his holiness. Regarding him, our Sages say, who is a true wise man, Haroeh Es Hanolad.
The Imrei Shaul continues onto another related issue cited by Rebbe Shmuel Eliyahu of Zvolin Zt'l. A person has to constantly realize that he has not yet begun his Divine Service. A person must think to himself, only now am I starting to accept upon myself the burden of serving Hashem. Anyone who can truly comprehend and accept on himself that my Divine Service is starting today, and if I won't succeed today I will try again tomorrow, is on a high level of Divine Service and is bound to be chosen in heaven and accepted as a true and honest servant.
Translated by Reb Shlomo Gelbtuch, of Brooklyn a Modzitzer Chassid
What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
At the beginning of Parshas Korach, the torah in one Pasuk gives two different examples of what a wife can do for her husband. The Pasuk begins, " Vayikach Korach", (And Korach took), and ends with "V'On ben Peles. (and 'On' the son of Peles)." The question can be asked - who is On ben Peles? This is the first time he is ever mentioned and the last time - we never hear about him again. Also, there were 250 men involved in the Machlokes - why is he singled out for mention?
The Gemara tells us that On ben Peles is mentioned to teach us about his wife. On's wife wanted very much to keep her husband away from Korach and his Machlokes - but how should she go about doing it? When she saw Korach and his men coming towards her tent, an idea came to mind. She sat herself by the entrance to the tent, uncovered her hair, and began to brush it. Korach and his men saw her and could not go inside. They continued on their way and On was saved from suffering the same fate as Korach and his followers.
That is one example of the power of a woman. What is the second? The Pasuk begins
"V'Yikach Korach" what did Korach take? The Medrash tells us that Korach took "etzas ishto," the suggestions
of his wife - the machlokes was all her idea. She told him that Moshe is taking everything for himself and his
family and leaving nothing over for him and the rest of the Shevet (tribe).
What are the two questions that Korach asked Moshe - Does a "Talis Koolo Techayles" (a tallis made of all purple wool) need Tzizit and Does a house full of Seforim need a Mezuzah?
In the beginning of B'reishis (Perek 2:18) the Chumash tells us that Hashem saw it was not good for a man to be alone "E'eseh Lo Ezer Kinegdo"(I will make him a helpmate to match him). A wife is called Ezer - a helpmate. In the Parsha of Tzizit (Bamidbar 15:39) the Pasuk tells us "V'Haya Lachem L'Tzizit, U'Riesem Oso, U'Zichartem Es Kol Mitzvoth Hashem, V'Aseesem Osam." The Divrei Yisrael explains that in these three words U'Riesem, U'Zichartem, V'Aseesem - we have the letters Ayin, Zayin, Resh - the letters that spell "Ezer." So, merumez in a woman is the mitzvah of Tzizis.
What is the importance of Tzizis? The Chumash in Parshas Shelach tells us that Moshe added a Yud to the name of Hoshea Ben Nun and called him Yehoshua. Rashi explains that Moshe davened " Kah Yosheacha Mayetzas HaMeraglim" - Hashem should deliver you from the ideas of the Meraglim.
Who are the Meraglim? In the Parsha of Tzizis, Rashi tells us that the eyes and the heart are the Meraglim for the body - they are what work to lead a person astray. Hashem took the 'Ish', which has the Yud and gave him an 'Ishah' which has the Hey - the two together are Yud and H'e "Kah" - a wife is what helps to keep her husband from the ideas of his Meraglim and keeps him from transgressing the Mitzvos of Arayot.
Also, the Divrei Yisrael brings down from Rav Chazkel of Kuzmir that in the Tanaim we say - " Loy Zeh Me Zu V'Zu Me Zeh" - which contains the letters of Mezuzah - which contains the name (Shin Daled Yud) "Shakai" which is the Yesod of Yiddishkeit.
So, within a woman you have the mitzvoth of Tzizit and Mezuzah. Korach's wife obviously did not have within her the Kedusha of a bas Yisroel. A bas Yisrael who brings with her to her marriage the mitzvoth of Tzizit and Mezuzah. She understood the Tafkid of a wife - to be a helpmate, but without the Kedusha, she could not lead him in the right direction. That is why when Korach came to Moshe his questions were about Mezuzah and Tzizit.
A woman's role is to be a helpmate for her husband, an "Ezer" but also to be "Kinegdo" against him when necessary.
Rashi explains that when he is worthy, his wife will be his helpmate, but if he is not worthy, she will become his
adversary. Here the Chumash showed us two different examples of two different wives - one who understood her
Tafkid and purpose and saved her husband's life and one who twisted around all she had within her and brought
about her husband's death in her pursuit of power and kavod.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
