The Weekly Dvar Torah
Volume I Issue #6
Dispute: How to know if Hashem is on 'my side'
Parshas Korach
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This week’s issue is dedicated in honor of my son Simcha Zissel’s marriage last night to Nechami Cohen/Schwartz
In this weeks parsha, Moshe informs Korach and his community to be prepared for a test. They were instructed to bring an incense offering. The stakes would be extremely high; life to the victor and death to the loser, the equivalent of Russian roulette, only that in this case with the exception of one, all of the gun’s chambers would be loaded with live ammunition. It is important to note that there is no halachic allowance for bringing a private incense offering. However, there are two recorded exceptions in the Torah. Let’s start with the second case. Nadav and Avihu, the sons of Aharon, on the day of the consecration of the Mishkan brought their own personal incense offerings. Their reward; they were put to death by a heavenly fire. Incense is something that can be offered only by the community and bringing it as a private offering was considered to be a ‘strange fire’ tantamount to idolatry. Moshe warned the Nesiim that the results to the losers would be lethal. Moshe had the highest credit rating possible for a prophet. Furthermore, the community of Korach was witness to the tragic deaths of the holy sons of Aharon who’s incense offering evoked heavenly fire. How was it possible for sane individuals, let alone chachomim and tzadikim, to take such a risk as to offer a private incense offering? How could they have taken his warning lightly?In answering this question Rav Meir Simcha of Dvinsk points out the following. Who were the 250 members of Korach’s rebellious congregation? Surprising as it may be, they were the Nesiim, the leaders of the nation. The same Nesiim who’s remarkable consecration of the Mishkan is delineated with extraordinary length and detail in parshas Naso. Wonder of wonders!!! How did these spiritual giants entangle themselves in this horrible despute?
Moshe had the same question. Moshe knew that whatever it was that provoked the Nesiim to reckless rebellion, it must have been extremely compelling. These people were no fools. They were so absolutely certain of themselves that they did not hesitate for even a moment to accept Moshe’s challenge to a frightening and horrifying test. But before Moshe could respond to the uprising he needed to understand the ulterior motive of these incredibly wise people. Moshe, in his amazing humility and wisdom, understood that the basis for their deplorable behavior was their certainty of their own righteousness in the eyes of Hashem. Here is the key; if they are so sure of their own righteous they must have some form of confirmation. What is their evidence?
Have a look in parshas Naso. The Nesiim offered magnificent sacrifices during the eight days of the dedication of the Mishkan. Our Sages ob”m, point to these offerings as quintessential personal offerings to Hashem. The Nesiim were of the highest level of purity of mind and spirit in bringing these offerings. The Torah makes use of uncharacteristic length describing in minute details the components of these offerings. The amount of attention the Torah focuses on these offerings is itself testimony to the high regard in which Hashem viewed their gifts. Not only are the offerings accepted by Hashem, they are showcased in the Torah. The consecration of the Mishkan was a remarkable accomplishment; it brought the Shechina into Am Yisroel. Interestingly enough, among the components of these offering was ketores - incense. Here is the clue that Moshe was looking for!
The participants in Korach’s rebellion are the only people on record to have brought a private offering of incense that Hashem accepted with favor. In contrast to Nadav and Avihu’s tragic episode, we have a very significant revelation. The Nesiim were certain of their own righteousness due to the fact that Hashem accepted their offering, subsequently evidenced by dwelling with His Shechina in the Mishkan. In stark contrast, the offerings of the priests Nada and Avihu’s were rejected. Here is the confirmation; Hashem favors them over the entire tribe of Moshe and Aharon, so they thought. Moshe now understood what led them to risk their own lives - they had proof from heaven of their righteousness.
This is why Moshe challenged them to bring incense. He understood that their previous offering of incense in honor of the Mishkan was the proof that fueled their rebellion. This was, unfortunately, a grave error. Yes, Hashem accepted their incense offerings for the consecration of the Mishkan, but to deduce from this that Hashem will chose them over Moshe and Aharon required a big leap in judgment. Here is an example of how risky it can be to base ones actions on Divine proof, especially where despute is involved.
In light of this we can better understand a puzzling medrash. Everywhere the in the Torah that the word v’ayehi – and so it was, appears it is an expression of sorrow. The medrash poses a challenge to this interpretation based on the verses in parshas Naso, where the offerings of the Nesiim in honor of the Mishkan are delineated. In those paragraphs the introductory word of each Nasi is va’yehi. Clearly the consecration of the Mishkan was a joyous event so why is it introduced with an expression of sorrow? To this the medrash answers that they [Nesiim] are going to be burned in the relbellion of Korach. Rav Meir Simcha explains that the medrash is alluding to the reason that the Nesiim risked the challenge of Moshe. It was the success in their personal incense offering in honor of the Mishkan that led them to believe that once again Hashem would favorably accept their offering. They had proof that they were holier than even the holy priests Nadav and Avihu. Certainly no harm could come to them through the incense.
The lesson: next time you are looking for proof that Hashem is on ‘my side’ think twice. It can be extremely hazardous to attempt to derive Divine proof of what you are about to do based upon previous success. Previous heavenly approval, even when verifiable, is not carte blanche approbation for future actions. It is tricky business to try to prove that Hashem is on ‘my side’. The results could translate into personal disaster. What may have been acceptable and even praise worthy in the past, in a different scenario, may spell out sacrilege and disaster. Perhaps this is included in the Torah’s warning “Do not be like Korach and his congregation” In the face of despute, humility and submission are far less risky than seeking proof that Hashem is on ‘my side’.
Sponsorship and dedication opportunities are available.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This week’s issue is dedicated in honor of my son Simcha Zissel’s marriage last night to Nechami Cohen/Schwartz
In this weeks parsha, Moshe informs Korach and his community to be prepared for a test. They were instructed to bring an incense offering. The stakes would be extremely high; life to the victor and death to the loser, the equivalent of Russian roulette, only that in this case with the exception of one, all of the gun’s chambers would be loaded with live ammunition. It is important to note that there is no halachic allowance for bringing a private incense offering. However, there are two recorded exceptions in the Torah. Let’s start with the second case. Nadav and Avihu, the sons of Aharon, on the day of the consecration of the Mishkan brought their own personal incense offerings. Their reward; they were put to death by a heavenly fire. Incense is something that can be offered only by the community and bringing it as a private offering was considered to be a ‘strange fire’ tantamount to idolatry. Moshe warned the Nesiim that the results to the losers would be lethal. Moshe had the highest credit rating possible for a prophet. Furthermore, the community of Korach was witness to the tragic deaths of the holy sons of Aharon who’s incense offering evoked heavenly fire. How was it possible for sane individuals, let alone chachomim and tzadikim, to take such a risk as to offer a private incense offering? How could they have taken his warning lightly?In answering this question Rav Meir Simcha of Dvinsk points out the following. Who were the 250 members of Korach’s rebellious congregation? Surprising as it may be, they were the Nesiim, the leaders of the nation. The same Nesiim who’s remarkable consecration of the Mishkan is delineated with extraordinary length and detail in parshas Naso. Wonder of wonders!!! How did these spiritual giants entangle themselves in this horrible despute?
Moshe had the same question. Moshe knew that whatever it was that provoked the Nesiim to reckless rebellion, it must have been extremely compelling. These people were no fools. They were so absolutely certain of themselves that they did not hesitate for even a moment to accept Moshe’s challenge to a frightening and horrifying test. But before Moshe could respond to the uprising he needed to understand the ulterior motive of these incredibly wise people. Moshe, in his amazing humility and wisdom, understood that the basis for their deplorable behavior was their certainty of their own righteousness in the eyes of Hashem. Here is the key; if they are so sure of their own righteous they must have some form of confirmation. What is their evidence?
Have a look in parshas Naso. The Nesiim offered magnificent sacrifices during the eight days of the dedication of the Mishkan. Our Sages ob”m, point to these offerings as quintessential personal offerings to Hashem. The Nesiim were of the highest level of purity of mind and spirit in bringing these offerings. The Torah makes use of uncharacteristic length describing in minute details the components of these offerings. The amount of attention the Torah focuses on these offerings is itself testimony to the high regard in which Hashem viewed their gifts. Not only are the offerings accepted by Hashem, they are showcased in the Torah. The consecration of the Mishkan was a remarkable accomplishment; it brought the Shechina into Am Yisroel. Interestingly enough, among the components of these offering was ketores - incense. Here is the clue that Moshe was looking for!
The participants in Korach’s rebellion are the only people on record to have brought a private offering of incense that Hashem accepted with favor. In contrast to Nadav and Avihu’s tragic episode, we have a very significant revelation. The Nesiim were certain of their own righteousness due to the fact that Hashem accepted their offering, subsequently evidenced by dwelling with His Shechina in the Mishkan. In stark contrast, the offerings of the priests Nada and Avihu’s were rejected. Here is the confirmation; Hashem favors them over the entire tribe of Moshe and Aharon, so they thought. Moshe now understood what led them to risk their own lives - they had proof from heaven of their righteousness.
This is why Moshe challenged them to bring incense. He understood that their previous offering of incense in honor of the Mishkan was the proof that fueled their rebellion. This was, unfortunately, a grave error. Yes, Hashem accepted their incense offerings for the consecration of the Mishkan, but to deduce from this that Hashem will chose them over Moshe and Aharon required a big leap in judgment. Here is an example of how risky it can be to base ones actions on Divine proof, especially where despute is involved.
In light of this we can better understand a puzzling medrash. Everywhere the in the Torah that the word v’ayehi – and so it was, appears it is an expression of sorrow. The medrash poses a challenge to this interpretation based on the verses in parshas Naso, where the offerings of the Nesiim in honor of the Mishkan are delineated. In those paragraphs the introductory word of each Nasi is va’yehi. Clearly the consecration of the Mishkan was a joyous event so why is it introduced with an expression of sorrow? To this the medrash answers that they [Nesiim] are going to be burned in the relbellion of Korach. Rav Meir Simcha explains that the medrash is alluding to the reason that the Nesiim risked the challenge of Moshe. It was the success in their personal incense offering in honor of the Mishkan that led them to believe that once again Hashem would favorably accept their offering. They had proof that they were holier than even the holy priests Nadav and Avihu. Certainly no harm could come to them through the incense.
The lesson: next time you are looking for proof that Hashem is on ‘my side’ think twice. It can be extremely hazardous to attempt to derive Divine proof of what you are about to do based upon previous success. Previous heavenly approval, even when verifiable, is not carte blanche approbation for future actions. It is tricky business to try to prove that Hashem is on ‘my side’. The results could translate into personal disaster. What may have been acceptable and even praise worthy in the past, in a different scenario, may spell out sacrilege and disaster. Perhaps this is included in the Torah’s warning “Do not be like Korach and his congregation” In the face of despute, humility and submission are far less risky than seeking proof that Hashem is on ‘my side’.
Sponsorship and dedication opportunities are available.