web analytics
October 25, 2014 / 1 Heshvan, 5775
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Home » Judaism » Parsha »

Korach: The Danger Of Quarreling

Miller-Rabbi-Avigdor

Aharon HaKohen is distinguished for his love of peace. Korach earned distinction for failing in this area; his name has become synonymous with dispute and divisiveness. Rabbi Avigdor Miller, zt”l, found in this story a striking lesson about the danger of argumentativeness and its application to every Jew.

“And he shall not be like Korach and his congregation” (17:5). This verse speaks of two principles. The first is that the memorial created by coating the Mizbeach with the metal from the censers of the dissidents who perished is intended as “a sign for the sons of Israel” (17:3) so that never again should anyone challenge the prerogative of the sons of Aharon as the kohanim of Hashem. The second principle is not to engage in quarrels – not to “be like Korach and his congregation,” allowing ourselves to be motivated by envy or desire for glory or power and thereby cause dissension among the people of Israel.

Thus one purpose of the episode was to serve as a model to warn against quarrels of every kind, domestic or business, between private persons or groups in the community. One should not say that only against Moshe and Aharon it was wrong – but that against others we may quarrel. Or that at least the sin would not be of equal gravity as in the case of Korach. The Torah declares that in every generation all Israelites are held as responsible as was Korach for any form of jealous dissension.

Although this admonition is specifically directed against future claimants to the priesthood, it is actually a general admonition against disharmony and divisiveness, as all admonitions to the nation are also intended for individuals and their private behavior.

All events in the Torah are intended as models and lessons for guidance to individuals in their personal conduct. Rambam writes, “One should hearken to his neighbor’s words and not be obstinate.… Thus the Torah commands (Devarim 10:16): ‘Circumcise the foreskin of your heart, and no longer stiffen your neck’ ” (Moreh Nevuchim 3:33). Although this admonition was said to the nation in reference to certain national misdeeds, it is intended for everyone at all times.

Similar directives for personal behavior are cited by Rambam (ibid.) from various pronouncements concerning the nation. Following this principle, whenever Hashem Speaks to any person in Scripture, or whatever Scripture says concerning an individual or the entire nation, is to be considered as a lesson for the individual behavior of every person and a requirement Hashem demands of all.

Similarly, Rabbeinu Yonah (Shaare Teshuvah 3:17) cites the commandment to “remember the kindnesses of Hashem and to meditate on them, as is said: ‘And you shall remember all the journey’ (Devarim 8:2).” This was said specifically to Israel in general so that the nation would remember the journeys in the wilderness for 40 years (ibid.), yet it is considered an obligation for every person to remember his own journey in life and always to look back with gratitude on Hashem’s many kindnesses to him.

Similarly, the admonition that the king should not become arrogant over his brother-Israelites (Devarim 17:20) is understood (R. Yonah, Shaare Teshuvah 3:34) as an admonition for everyone to follow.

“You have killed the people of Hashem” (17:7). Here the people vouch for Korach and his associates as being as fully accredited as all other sons of Israel. Even though the miraculous destruction of Korach had clearly demonstrated that this was Hashem’s will, they blamed Moshe for proposing (16:18) this punishment. By this statement the people testified that Korach and his company were truly observant and fully loyal Israelites. Had Korach and his associates openly transgressed the least commandment, they would not have been the generous encomium “the people of Hashem.”

In any previous dissension – such as the meraglim or Miriam (17:1) or the complainers (11:1) – Korach had never been named as a participant and it is certain that when Moshe called out “Who is for Hashem, to me!” (Shemos 32:26) and “all the sons of Levi gathered themselves to him” (ibid.), Korach had been among them. Moshe’s prayer to Hashem – “Turn not to their offering” (16:58) – is sufficient evidence of the worth of these opponents.

About the Author: The Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, was founded and authorized by Rabbi Miller to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com. For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Korach: The Danger Of Quarreling”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Terrorists attack Israeli soldiers with a Molotov cocktail in Arab village near Ramallah.
Palestinian Authority-American Shot Dead while Trying to Kill Jews
Latest Judaism Stories
Greenbaum-102414

Noach was the lonely man of faith living in a depraved world, full of wickedness.

Parsha-Perspectives-logo

Avraham became a great man during the 175 years of his life, while his predecessors became increasingly wicked, despite staggering knowledge, during their lifetimes of hundreds of years.

Rapps-Rabbi-Joshua-logo

Shem realized that he owed his existence to his father who brought him into the world.

Daf-Yomi-logo

Law-Abiding Citizen
‘That Which Is Crooked Cannot Be Made Straight…’
(Yevamos 22a-b)

The flood was not sent to destroy, but to restore the positive potential of the world.

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

Why is there is no mention of dinosaurs, and other prehistoric animals, in the Torah?

Strict din demands perfection. There is no room for shortcomings and no place for excuses; you are responsible.

Surprisingly, my husband and one son arrived home over half-an-hour earlier than usual. I excitedly shared my perfect-timing story, but my better half one upped me easily.

Noach felt a tug, and then heard a rip. His jacket had been caught on the nail, and the beautiful suit had a tear.

Boundaries must be set in every home. Parents and children are not pals. They are not equals.

Noah and his wife could not fathom living together as husband and wife and continuing the human race

The Babel story is the 2nd in a 4-act drama that’s unmistakably a connecting thread of Bereishit

Our intentions are critical in raising children because they mimic everything we parents do & think

A humble person who achieves a position of prominence will utilize the standing to benefit others.

More Articles from Rabbi Avigdor Miller
Miller-Rabbi-Avigdor

“When I proclaim the name of Hashem, give greatness to our G-d (32:3). When we hear a berachah, it is proper to exclaim “Baruch Hu u’Baruch Shemo” (“He is blessed and His name is blessed”) when Hashem’s name is pronounced. But much more is intended. The mention of that most important word (in any language) should evoke the greatest reverence and love and devotion. How much should we exert ourselves in this function?

Miller-Rabbi-Avigdor

We live in an age of conveniences – and dangers. Our affluence presents dangers to our quest for spiritual perfection, which the Torah cautions against and which Rabbi Avigdor Miller elaborates on in Parshas Vayelech.

“The life and the death I have given before you…in order that you should live, you and your seed.… And you shall choose life” (30:19). “Choosing life” is one of the highest accomplishments (Shaare Teshuvah III:17). This means that not only does Hashem allow us the free will to choose (a principle that materialist psychologists deny), He also gives us the information that we possess free will.

Many passages in the Torah appear at first glance to be repetitious. Often, each iteration has a unique and deep message. Rabbi Avigdor Miller, zt”l, finds such a case (in the passage of the Blessings and Curses) in the Torah’s instruction to keep Hashem’s commandments and walk in His ways.
Also in the passage of the Blessings and Curses, Rabbi Miller highlights the great blessing of a long life.

The Talmud asserts that the rebellious son of the verse below never existed and never will. Nonetheless, the Torah relates this law to advise parents in the most difficult of issues – raising children. To Rabbi Avigdor Miller, zt”l, the law and its lessons help reveal Israel’s greatness.

Moshe’s blessing to the nation of Israel is interesting in that a similar blessing, which Hashem had given Avraham and Yizchak, had already been fulfilled. Rabbi Avigdor Miller, zt”l, observes that among the greastest blessings is abundant offspring, and therefore this blessing was particularly auspicious – even the third time around.

In the confrontation between Israel and Midian, the Torah reveals the great void of virtue that separated the two nations. While Israel had fallen to great depths in the challenge of the Peor, Rabbi Avigdor Miller, zt”l, points out that it had risen again to great heights in the ensuing battle against a nation steeped in immorality.

“Pinchas Ben Elazar Ben Aharon the kohen turned away my wrath from upon the sons of Israel by his zeal for my sake in their midst; and I did not bring destruction upon the sons of Israel because of my jealousy. Therefore, say, behold, I give to him my covenant of peace” (25:11-2). This is a special proclamation of acclaim. Though Moshe certainly approved of Pinchas, Hashem here teaches the necessity to render public recognition to the righteous.

Printed from: http://www.jewishpress.com/judaism/parsha/korach-the-danger-of-quarreling/2012/06/21/

Scan this QR code to visit this page online: