KMTT - the Torah Podcast
KMTT - Parshat HaShavua Korach
KMTT - Parshat HaShavua Korach, by Rav Ezra Bick
And this is Ezra Beck and today is Thursday, Yom Hay, Guimo Tanos. Today's shoe is a shoe of Pashat-e-Shavua and I will be the one giving the shoe Pashat-Korach. Pashat-Korach as we know is about korach, it's about korach's argument. And we know that korach had a bunch of people who came with him. With our government to the details, I think everyone agrees that there's more than one party involved in korach's. This korach who has some sort of an argument with Aron Akalain, apparently korach would like to be korain-edal. There's the Tanbavi Vam who are not arguing with Aron, they seem to be arguing with Moshe, later on they have a direct argument with Moshe. They don't like the political leadership of Moshe. There are these 250 nissier-e-da who we don't know what they want exactly, but somehow they want to get close to the miktash. They would like to be in the miktash, they want to be like the ktorach. And his own Ben-Pelor, we have no idea what he's doing here. Khazal especially point out and later on, later on took him the night between the original confrontation of Moshe with korach and the next morning when the story of the being swallowed by the Earth takes place. Khazal say Khorach goes from house to house and finds everyone who has any sort of a grudge and he gets them to join his party. So it's a whole conglomeration of different complaints. But there is one thing which gathers them all together and that's found in the Passerk when they first come because there it says "Vayikhaalu al-Nusheh" Khorach and the Tanaviram had own Ben-Pelor and 250 people who were nissier-e-da. Khramor-e-da and Shem-Shem, very, very important princes of the people. "Vayikhaalu al-Nusheh v'al-Haron." They all get together and they say, "He is only one statement." They say one thing. Ravelachhem, Kihr-la, Ida, Kulam, Kedushimu, Tohama, Shemumu. What do I do at it? That's the U al-Khaal-Nusheh. They express their democratic aspirations. For the entire congregation are all holy, and in their midst is God. And why are you, O Shem-Aron? Why are you lorning it over the community of God? So this statement is said by all of them. Later on we find little bits of individuality and different punishments. In fact, we're given to the different groups that are together with Khorach. It's a very interesting subject to discuss what are the different groups, but that's not what I want to talk about. I want to talk about this common theme because it's really disturbing. After all, isn't Khorach correct? Isn't it true that the entire Ida, the entire congregation is all, all of them are holy, and God is in their midst, and therefore perhaps the conclusion is also correct. Why are you lorning it over the community of God? The theme is the theme that was expressed by God since it listens. And we've all, today, been subject to extensive ideology, stressing that the presence of God and Israel is in the crowd, not in individuals. Are we supposed to identify with Khorach's call? We'll find it somehow an expression, a negative expression, something that's to be objected to, something which would give us repulsion. I don't know, I like it. What really is the pablam that lies at the root of the Khorach rebellion? And how are we supposed to relate to it? Take a break and we'll talk about something else. Different question altogether. Khorach's rebellion is directed against Moshe and Allah. Moshe, political leadership, avon the high priest of the Qunagdola. In fact, the people who are in the rebellion are identified in one pursuit as Benet Levi. When Moshe first responds to the entire group, the bear el Khorach, el Adato, Moshe speaks to Khorach and his whole aida, his whole congregation. And he says to them later on that he calls them Benet Levi. So we only know of one Benet Levi who's involved in this Khorach himself. Maybe he had support. Benet Levi was identified as in the group of the complainers of the rebels. What happens? The next morning Khorach and his group are swallowed up. His aida are all swallowed up. The 250 people are, they bring Kithogr, they bring incense and they have burned to death. And then the Jews complain about that. And they say, Moshe or Beno, you're responsible for killing these people. The response to that is a kind of a ceremony whereby each tribe, the prince, the leader of each tribe, brings his staff with his name on it. They place it in the old mo'et. One of them is the staff of Aron. And the next morning his staff is chosen. It flowers and has fruit. When that takes place, everybody takes their staff to go home. And that's the end of all the rebellions. This appears to be a ceremony proving the election of Shavit Levi. But Shavit Levi was never an issue with the rebellion. How does this answer the question that was asked? "Atemhamitemit amashem." The people complain to Moshe and Aron, "You've killed Khorach." The Tan, Babiram and all their fathers. And therefore you have a divine proof, a miraculous proof that Shavit Levi is special. Remember there are 12 staffs, one for each tribe. And the staff of Levi, the staff of Aron, the prince of Levi is chosen. What is said to do with the story of Khorach? Nobody, as far as we can tell in the story of Khorach, questioned the election of Shavit Levi. Not only does this ceremony take place, but immediately afterwards, the rebellion is really over, but immediately afterwards, God says to Moshe, that he's going to take care of the mikdash. He'll prevent unauthorized Jews from entering the mikdash. And there is an entire description of how he's going to have the Levim help him. It's as though the Levim were just now selected. But the Levim was selected back in Pashat-Bamid-Bahn, in Pashat-Bah-Lotra. They have a whole long description. They have how they're counted separately. Their numbers are compared to the numbers of the firstborn. Then they're switched for the firstborn. And then Pashat-Bah-Lotra, there's a whole ceremony of how the Tahil-Tahil-Tahil-Tahm. They shave, they come to the mikdash. This Tunufah, they're waved in the air by the colony. And then they become the Vim and it's described at length. Now, after Pashat-Bah-Lotra, it's as though they're being re-selected, re-elected, and given new jobs, so given the same job again, it's really the same job. They're told to help the colony and take care of the mikdash. What does this have to do with Pashat-Bah-Lotra? Okay, to answer this question, hopefully, obviously, you can suspect me very. If I answer this question, I'm going to answer the first question. Okay, to answer this question, let's compare what it says about the Vim here, to the Vim in Pashat-Bah-Lotra, and Pashat-Bah-Lotra. Before that, a careful reading of this interesting ceremony of the stats. I said that there were 12 stats, obviously, each step represents a tribe. I don't think you can argue with that, but the language of the Torah. God says to Mosheh to tell the Jews, karke meitam, take from them, matheh, matheh. It's a bit of a pun, matheh means a staff, it also means a tribe. Take from them a staff, levait alve, meit kon si ahem, levait al-vodam, shnaimasamatot. Take 12 stats, one for each vait alve communifamili, apparently here means a large family, a tribe, but take it from the princes of each tribe. If the staff represents the tribe, why is there the name of the prince of the tribe on the staff? Write the name of the tribe, you have 12 staffs, so write, uvain shnaimasamili, udah, sahasu luna biniamin, done after you got Vashat. You're safe, or if I remember Nashah? Why write an individual's name? It doesn't represent the individual. He's merely the representative, so why is his name? The name means, when you put something's name on something, it means you're looking at his individuality, his special personality. If he's only representing, someone has to bring the staff, so he's only representing the tribe, put the name of the tribe. The Torah repeats, as far as the staff of Levi. The staff is the staff of Levi, you should not think of anything for a second, it's not, it's a personal staff of iron. It's the staff of Levi, but put iron's name on it. Why do you put iron's name on the staff of Levi? It's how it explains. It's about the Torah. Because there's one staff for the heads of the tribes. When, in fact, the choice is made. So the person who says the choice is, in fact, individual. Vayaha ish. And the individual, the man, the single individual, Ashir Ephraubo, who I will choose, Matteo Yifraq. His staff will blossom. So the Torah is saying, I'm choosing an individual. But individual, the only 12 individuals, want to eat shavit. And the staff represents the shavit. What happens later on, in the morning, sure enough? It's iron's staff, and how's the Torah say that? Vayimimachorat, on the morning. Vayimachorat alaydut. Moshe comes to the tent. Vihine pahrach matteh aha ron, the vayit vayvi. This is the only time in the Torah we find this phrase. Matteh aha ron, the vayit vayvi. Which staff blossom? Not the staff of iron. Not the staff of vayvi. The staff of iron, the vayit vayvi. Aha ron, the vayit vayvi. Aha ron, who is from the house of vayvi. Vayimachorat alaydut. Vayimachorat alaydut. Vayimachorat alaydut. Vayimachorat alaydut. And then, that's the end of all rebelliousness in Amisa. Moshe brings out the staffs from before God to the Jews. Vayilu, vayikhu, ish matteh aha ron. They see it. Each person takes his staff. End of the process. In other words, each person takes it, goes home and they don't say a word. There's nothing to say. It's all over. What did they see? And what is the taught telling us about what these staffs represent? Okay. Let's now compare the next portion. The selection of the vayim. So, the selection of the vayim takes place, first of all, in poshat vamidvam. After the Jews are counted, then the vayim is counted. God says, go to the vayim, count them, find out how many there are. At that point, God also tells Moshevayna why he is counting the vayim. Para gimam. Pasuk begins, "Pasuk," by the bell of the name of Shilim. Oh, I can't believe it. I'm not sure if I'm going to go home. But share the two oto. Take the tribe of vayim. It's called him matteh. Take the tribe of vayim. Place him in them before our own ha'kor, hey? And they shall serve him. And they shall keep his keeping. Vishamru at mishmoutam. Vishmoutam. Beit mishmout. Call aidah. It's neomor. Eilabotahotahotahotahotahotahmishkan. Make us whole on this what they have to do. They have to watch over the cave name. They have to watch over the mishmoutam. And then pasuk teh. Vinatatatat al vayim la aron luvanab. You shall give the vayim to Aron and his sons. Nithunim. Nithunim. Heimalom. Eit benesar. Remember this pasuk. They are given, they are given. Nithunim. They are given, they are given. To him from the Jews. Who is him? Aron. So the vayim are present from vinayu'sel to Aron. It sounds futile. They are given to be servants. Almost the shetua told they shall serve him. But if they are given, they are given to me that they are handed over. They belong. They belong to Aron. That is pasuk teh. Eit atat. By afterwards there is another speech of Hashem to Mosheh, which sort of repeats it a little bit different. By the vayim, they are machete lemau, pasuk teh dal. Vaniin eil akhakti talvi yimitokbenesar takhakkogogogogogopetarehrenesar vayuliyalvi. God says to Moshe, I am taking the vin from the Jews and they are going to be mine. Why mine? Because the bholim, the firstborn belongs to me from the time when I kill the firstborn of Zayim, and as will be explained immediately, the vin must switch in the bholim. So they have two different pasuk teh dal, in pasuk teh dal, and is it distinctive? It is between them. And one, it says the vin are given to Aron from the Jews. And one says they are given to God from the Jews. I don't want to talk about the difference between those two pasuk teh dal. That is an interesting point about what it means to be a devi. It is a devi, a servant of God. It is a servant of Aron. Both those things are found in two adjacent sections. Almost two adjacent sukim in the Torah. A little bit later, in pasuk teh dal, the actual ceremony of sanctifying the vin takes place. And at that point, God also says, "What's the point of it? Why are you doing this?" And here again, we have another definition of who the vin are. In pasuk teh dal, in pasuk teh dal, in pasuk teh dal, in pasuk teh dal. In pasuk teh dal, in pasuk teh dal, in pasuk teh dal. In pasuk teh dal, in pasuk teh dal, in pasuk teh dal. In pasuk teh dal, in pasuk teh dal, in pasuk teh dal. 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In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. In pasuk teh dal. The Jews have figured it out. That it's true. That kihal ha-edah kulamk-toshim-toh-chah-ma-shem. But that's because they're a collective. Not because they're individuals. And therefore, even though they're still complaining, they're complaining, "They're 10-hami-tan-med." Am-ma-shem. You've killed the people of God, 250 in fact. But our complaint isn't because this person shouldn't have been killed and this person shouldn't have been killed and this person shouldn't have been killed. They've represented Am-ma-shem. Moshabenu's answer is to say, "Yes, and Aarona campaign is also not." And ish-shem. A man with a special name. God chooses Aaron because Aaron the Great Levi. And therefore, in me, the afterwards, God redefines the relationship of Aaron to Levi. He tells Aaron, he tells Aaron, "You have to take care of the miktash. And you have to make sure that the Jews don't come in with the shouldn't belong. And remember that it will be him or going to be with your brothers. Your own tribe. If Aaron is special because he comes out of Levi, then I think it's obvious. It doesn't have to be installed out. That Levi is special because they come out of Am-ma-shem. Now, as the crucial fallacy is, do we look at individuals? Do we look at the group? Once I explain that the Moshab and Aaron, specifically Aaron, once I explain that Aaron is Aaron, the Sihalevi, and I've broken the super individualism that Karak expressed. Then the Jews really understand that Kih-kala-edak-kul-an-tashim. So we all have a corporate relationship with God. Within that corporation, there are different jobs. So the VM has a job. And from the VM, but the economy has a job. But it doesn't bother us anymore. Because it's not a question of, gee, God is close to them. He's not close to us. God is close to all, but all taken together. And each person's individual role, individual achievement, is from within that collective identity. That's what the Parach-mater-ar-on-the-bake-levi means. If a stick can flower, it's not because Aaron is special. It's because he is Prince Ruby-im. And therefore, figure it out. If through the VM, have a special role to God, it's because there are also one tribe out of twelve. There are mik-tok-be-nei-us-al. The Pasek had said that way back in Babid-Bahr. But I think the people hadn't understood. Because they were focusing not on Ruby-im, but on Aaron. Once they focus under the VM, then they realize that Qarach is both correct and incorrect. For Sukh, Hola, Adar, Kulam, Kedoshim is true. It's essential to understand our understanding of each and every one of us our relationship with God. But not the way Qarach understood it. Not that you have a special relationship with God. And you, and you, and you. We each have a special relationship with God because we are part of Kola, Adar. And the word Adar is repeated over and over and over again in this Pasek. Both negatively and positively. Qarach says the whole Adar is Kedosh. God comes to Mosheravaenu and says to him, "Hib-a-d-lum-itok-Adar-a-za-ta-kare-ta." He says, "You and Agon, you go on the side. You'll be saved. Let me kill everybody else." The Adar. Of course, Aaron Moshe says, "No, absolutely not." What is God saying? I think, tongue and cheek. You know, you're two good individuals. Maybe I'll have a relationship with you. And they, I'll kill. But Moshe says, "What do you mean? If you kill the whole Adar, Hib-a-d-lum-itok-Adar, I should separate myself from the Adar. If I separate myself from the Adar, there's nothing left. And so Mosheravaenu keeps his feet within the Adar. The individuals are punished. "Komah badat-al-d-tan-babirahm, one by one by one by one." But the Adar hakato-shah remains. The Jews say, "But I tell them we tell them that I'm a Shem." And God says, "No, no, no. They're individuals." And Mosheravaenu and Agon, they are mitoch. Mitoch-bene-is-sal. There is, of course, an obvious and great and important lesson from this, which I leave you to draw yourselves. This is not only a story of Ka-rah-moshan-ah-rah. The story of the personal relationship of every spiritual seeker, of everyone who comes close to God. It's based on your merits, but it's rooted in your membership of Kray-as-sal, the brit. The Shrin-ah, resting of Shrin-ah, in the world, is not on the shoulders of an individual, as special as he is. It's on klaw-i-sal, the sha-kantib-t-to-kal. And within that, the individual has a particular role, which is appropriate for his skills. That's it for Pashat-as-shah-vua. And now, my other hat, which rolls to the daily madrash. I'm continuing directly from the madrash that we read yesterday, the pash-sok vatif-tah-ha-rah-tit-pir, and immediately afterwards, it says what falls in to the opening of the earth. And it says that the people that call us Shr-a-ham, vat-kal-ha-hi-kum, the word yukum is a difficult word. It means everything that stands up. In modern Hebrew, yukum means the universe. This is what has outside in the brit. Vat-kal-ha-hi-kum-za-ham-ma-mon, it means the belongings, the money, it's everything that they own. Why is the belongings of a person called yukum-shah-ma-amid-tah-rah-glam? It makes you stand up, it stands you up. You must make kim-otah. A person stands, what is the cost thing in English, we call it support. Support is the money in which you live. So this is that we support the person when they were swallowed up, and only the people were swallowed up, including as we saw in the madrash two days ago, against any other, different from any other punishment, any other sin in the Torah, vid-a-dham-bid-a-sham-ayim, human or divine punishment. This one is more extreme in that, even the children, even infants were swept up into the pit, but also everything which belonged to them. Their property was wiped out. Gavartainu-amu, our masters have said, "I feel of how yukum-by-ya-da-kove-es, ayum-by-yum-by-yum-by-yum-by-yum-ayim-ayim-ayim." Suppose their clothing was sent out to the dry cleaner on this day. So it rolled right out of the store, went to the pit and fell and fell down. Rabi-shmuh-ba-nakmani-am-a-afid-um-makh-a-cha-ta-shula-biyad-is-ra-el-miy-a-dham-afiyat-an-iv-laht. Suppose there was a pin or a needle, a sole needle, that one person had lent to another. It was in the hands of a different Jew at this moment. It flew out of the air, jumped into the pit and went down. We're called kakh-lama. It's really an extreme reaction. Why? Because of makh-lok-at. They had makh-lok-at with God, and therefore this response. The question is, is it quite close? It's a very severe sin to dispute with God. Makh-lok-at is a very severe sin. It's still to understand it. If a severe sin, you should get hit twice. But what's the point of having the clothes fly out of the dry cleaner? But I think the answer is, we're not talking about the severity of the sin in terms of a severe punishment. What the Torah is saying, what Chazala is saying. And I think it's the same point as we saw in the Midrash, about that even their children and their infants. The way to end makh-lok-at isn't necessarily to punish the balam-lok-at, but to end it. You have to wipe it out completely otherwise. Makh-lok-at is the kind of thing that dispute argument. The ascension is such that it leaves seeds in the ground, seething underneath the surface. And tomorrow, they'll spray it again if somebody else or some other place. Makh-lok-at doesn't end when you put the person in jail. You give the person a schmisen punnym. You give him some sort of a punishment. Makh-lok-at has to be wiped out. So I'm not saying that practically speaking by burying their belongings that helps, but I think the idea that Chazala is saying is that the response to Makh-lok-at is nothing is left. Their memory is blotted out. It's actually the picture of the Torah, of the earth opening up its mouth, and everything going in, and then it's closing over. It's not like killing somebody. Here, they just, they disappear. They get swallowed up into the earth, and everything is gone. And in that context, Chazan say, and they're closing, and they're pinned, and they're, they're, they're cliable down. The utensils of the trade, if they had linted to somebody or left at some place, later on in the next morning, you looked around, and it's as though they had never existed. There was no sign that these people have existed. Lama-shachalak-alak-alak-alosh-bakhon. The ascension. The scent. And, and Makh-lok-at has to be obliterated. Otherwise, it continues to cease. And in that context, very, very important and understandable continuation, the afal-pihan, the madra says. Even so, la tid-la-voh, haematidin-la-alaat. When I'm saying they were wiped out, I don't mean because the punishment requires a very, very strong punishment. Isn't moussag a kasad of karit? Karit means your, the punishment is not, you should die, but you should be, you should be wiped out. But here, it was practically speaking to end the Makh-lok-at. Even though I'm saying there is no memory of them, it's as though they never existed in terms of the social situation. A bami-say-al, but la tid-la-voh, when the bit-rat-am-it-am, haematidin-la-alaat, they will be included. As sinners, what's the view? That's the view. They're like all sinners. In koi-us-say-e-say-shan-chare-la-mabah, they have a portion in the world to come. Or here it says that they will allow a load, meaning that they will be resurrected, and the resurrection of the dead, bit-rat-am-it-am. But, good-am-it-am-it-am, shan-shan-shay-shan-chare-la-mabah, same idea, but they will have a hare-rat-la-mabah. This statement is imported in light of the previous statement. On one hand, the actual act of being sought-off means that the makhlok-at is finished, is wiped out, it doesn't exist, but the individual person, relationship with God, it's very serious what they did, but at a time when the world will be corrected and the world will be fixed, and all of society will be reconstructed at the end of time, then they also have a place, the re'en-hana-mit-pal-ed-at-al-a-ham, because of the sukh, which seems to be firm directly to this. After all, when they were sought up by the earth, it said that they went down chare-im-sha-la, alive into sha-ol, into the depths, and chana-in-hat-fil-a, said about God, as-she-im-mit-um-eh-chaya, God kills and gives life. Morid-sha-ol, vayal, he puts people down to sha-ol, the same place where they went, chare-im-sha-ol-a, he goes down to sha-ol, vayal, and he brings them up, he brings them up alive. That's it for today. There will not be a shi-ul in the air of Shabbat program tomorrow this week, there will be no program at all, since I'm in South Africa and unable to prepare it. So we will say now, Shabbat Shalom. I apologize for the missing shi-ul this week. We're back on Monday with the shi-ul of Ahraf Tawari in the weekly-in the weekly-mit-sa. Shabbat Shalom, vaybakat, ha-tah-ra, me etsion, you've been listening to KMTT. Today, the shi-ul in Pashata Shabua. This is Eswabek. I gave the shi-ul and the medrash hai-omid, the daily medrash. Kimi-tsion, te-tsay-tah-ra, u-de-var-as-she-im-emir-us-sha-lam. [BLANK_AUDIO]