“And Moshe was very wroth and he said to Hashem: Do not turn to their offering.” (16:15)

This seems to be an entirely unnecessary request. Why would Hashem honor the offering of those that rebelled against Moshe the servant of Hashem? But we must note that the usual ‘Vayiktsof’ (”And he was angry”-Shemot 16:20, Vayikra 10:16, Bemidbar 31:14) is not used. Because ‘Vayiktsof’ expresses a superficial anger which Moshe displayed externally. However, ‘Vayichar’ expresses genuine distress and wrath because these opponents were men of worth and good deeds. Moshe actually feared lest Hashem might respect their offering.

We see that Korach and his party were sterling personalities. And here we learn an invaluable lesson. Not as generally thought by most men, that if they would be convinced of the truth by open miracles, they would surely be perfectly righteous men. But here we see that even more than the test of belief in Hashem and in His management of men’s lives, there is still a more difficult test of overcoming ones own character traits such as jealousy and the desire for glory.

Korach saw all the miracles. He stood on the shore of the Sea as it was split and sang together with the entire Nation. At Har Sinai he heard the Voice of Hashem and had shouted “We shall do and we shall listen!” together with all Israel.

Belief was no obstacle.

But the test of Envy and the desire for Glory, this was overpowering.

Quoted from “Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And the ground shall open her mouth and swallow them up.” (16:30)

The question arises: Did Korach not know that Moshe had been granted the power to split apart the Sea of Suf with his staff? Did he forget the miraculous signs which Moshe had demonstrated when he came to the Elders (Shemot 4:30)? Why did he persist in his rebelliousness in the face of this overwhelming disaster that threatened him? The answer is that Korach had by now lost his Free Will.

“It may happen that a man sins a great sin or many sins so that the True Judge decides that the retribution upon the sinner, for the sins which he did out of his own will and his own mind, is that he be prevented from repenting and that he should not be permitted to turn back from his wickedness.” (RMBM, Teshuba 6:3)

If Korach could have cried out, “Moshe is true! And his teaching is true!,” he could have rescued his life and his Afterlife. But it was now too late. In a vision of a Sage many centuries afterward, Korach is seen in Gehinnom as he cries out in despair, “Moshe is true and his teaching is true!” (Baba Batra 74A) For centuries, Korach attempts to rectify his sad error by uttering the words that could have saved him had he spoken them while still possessing his Free Will.

Quoted from “Journey Into Greatness” By Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And he shall not be like Korach.” (17:5)

“Remember His wonders that He did; His demonstrations and the judgments of His mouth” (Tehillim 105:5,Hodu). The episode of Korach ended in a way that was intended for us to remember. Korach and his group could have suddenly fallen dead, and that alone would have ended the dissention. But Hashem says: “Remember His wonders that He did.” Why the additional words, “that He did?” Since it was already said that they were “His wonders” (therefore He did them). In order to teach us “that He did” means “that He did them for us to remember.”

Why did the earth open its mouth to swallow Korach? Because Korach opened his mouth against Moshe. Thus before opening your mouth, “remember the wonders that He did” for this purpose. The earth opens its mouth even now to bury men, many whom are swallowed in an early grave because they opened their mouths. And what is even more, many are swallowed into Gehinom, just as was Korach. (Baba Batra 74A)

Thus the admonition here is that “he shall not be like Korach” and suffer the same fate.

Although any dissention against our Torah leaders (who are always considered like Moshe. “Moshe, are you speaking correctly” (Shabbat 111B) is disapproved. Yet the chief intention of this admonition is “not to be like Korach” and thereby cause others to join the dissention. The Gehinom is filled with those that oppose the Torah Sages. Sadducees, the founders of the imitating religions, Karaites, Reformers, Marxists, atheists and all sectarians that transgress the admonition “And he shall not be like Korach.”

The non-Jews in Gehinom should be remembered, and indeed Titus (Gittin 57A) and Bileam (ibid.) and Haman and Hitler and countless other permanent denizens of Gehinom must be remembered. But the fearsome tragedy of the beloved sons of the holy nation that went lost because of their misdeeds should be kept in mind even more and always remembered, to serve as warnings for the living to avoid the errors that could bring destruction forever.

Quoted from “Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And Moshe said: By this you shall know that Hashem sent me to do all these things, But not from my (own) mind.” (16:28)

Here was the core of the dissension. Korach was loyal to Hashem (see 16:3) and he had not the slightest intention to disobey Hashem’s commandments. But he claimed that Moshe had initiated the entire plan of the Exodus from Egypt and the subsequent actions out of his own mind, including the elevation of his brother Aharon to the priesthood.

The fact that Hashem had assisted by miraculous deeds was explained by Korach as Hashem’s reluctant consent to the plans that His servant Moshe had concocted. Following this reasoning, Korach could invalidate the Torah teachings of Moshe as Moshe’s own inventions. Thus this dissension was of the gravest nature.

The spectacle that now ensued came to establish once and for all time. “Not from my (own) mind.” Whatever Moshe spoke was the word of Hashem. The Torah of Moshe is the Torah of Hashem.

Quoted from “Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

“And Moshe was very wroth and he said to Hashem: Do not turn to their offering.” (16:15)

This seems to be an entirely unnecessary request. Why would Hashem honor the offering of those that rebelled against Moshe the servant of Hashem? But we must note that the usual ‘Vayiktsof’ (”And he was angry” -Shemot 16:20, Vayikra 10:16, Bemidbar 31:14) is not used. Because ‘Vayiktsof’ expresses a superficial anger which Moshe displayed externally. However, ‘Vayichar’ expresses genuine distress and wrath because these opponents were men of worth and good deeds. Moshe actually feared lest Hashem might respect their offering. We see that Korach and his party were sterling personalities.

And here we learn an invaluable lesson. Not as generally thought by most men, that if they would be convinced of the truth by open miracles, they would surely be perfectly righteous men. But here we see that even more that the test of belief in Hashem and in His management of men’s lives, there is still a more difficult test of overcoming ones own character traits such as jealousy and the desire for glory.

Korach saw all the miracles. He stood on the shore of the Sea as it was split and sang together with the entire Nation. At Har Sinai he heard the Voice of Hashem and had shouted “We shall do and we shall listen!” together with all Israel.

Belief was no obstacle. But the test of Envy and the desire for Glory, this was overpowering.

Quoted from “A Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom