OU Israel Center Torah Tidbits - Parshat Korach 5785
Repairing Korach’s Distortion
Rabbi Moshe Taragin Page 38
Dating During Wartime
Aleeza Ben Shalom Page 56
United We Stand
Rabbi
The
Rabbi
What Triggered Moshe’s Harsh Response to Korach’s Accusation
Rabbi
Rebbetzin
Gimel Tamuz: Sleepless
Rabbi
Glitter, Glue, and Geula: Raising
Peace is Bitter-sweet
Rabbi Aaron Goldscheider
In Hashem’s Hands
Mrs. Leah Feinberg
A SHORT VORT
Torah 4 Teens by Teens
Ezra & Tali Silton // Seth Krasman
The Y-Files Comic Netanel
To read this week’s Dvar Torah by Rabbi Nachman Winkler see Torahtidbits.com > Individual Articles
IMPORTANT REMINDERS
Kiddush Levana
Earliest Kiddush Levana, 3 Days After Molad: 4 Tammuz/ Sun. night June 29
7 Days After Molad: 7 Tammuz/Wed. night July 2
Last Opportunity to Say Kiddush Levana until: 14 Tammuz/Wed. night July 9
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Photographed by Yaakov Adler
I was born in Israel and live in Ramat Beit Shemesh. This picture of a cluster of grapes (one of the fruits of לארשי ץרא) was taken during Chol Hamoed Sukkos whilst fruit picking in the Lachish region. To me this photo represents bracha in the Land and all of the Mitzvos coming to life. Fruit picking in America does not involve terumos, masros etc.
“And Korach, the son of Yitzhar, the son of Kehat, the son of Levi, took….” What did Korach take? Rashi specifies that he “took” himself to one side, to be set apart from the congregation. Rabbi Simcha Bunim of Peshischa (1765-1827) elaborates and points out that although Korach was endowed with great characteristics, such as a gifted Torah scholar and great grandson to Levi and having great wealth, something was lacking. With such qualities, it would seem natural for Korach to be in a leadership role for the Israelites. However, one crucial defect was that Korach “took” the role of authority before it was passed or given to him. He failed to wait to be appointed, rather he aggressively “took” the position himself. For this flaw, the Torah hints to us that he did not merit to continue in this leadership role.
Rabbeinu Tam (Jerusalem): Korach 9:06 PM • Chukat 9:05 PM
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
Daf Yomi: Avodah Zarah 10
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RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
This past Shabbat was the second Shabbat that I, along with tens of thousands of others, were unable to return home to Israel because of the current war in Iran. However, I was given a tremendous opportunity when Rabbi Shalom Baum, my dear friend and incredible Rav of the Congregation Keter Torah in Teaneck, New Jersey, invited me to come spend Shabbat in his community and speak at the 9:15 am minyan on Shabbat morning, as well as at seudat shelishit. I want to express my gratitude to Rabbi Baum and the entire community for their warm hospitality and for their ongoing partnership with OU Israel over the years - from basketball tournaments raising funds for the OU Israel Teen Center in Sderot and so much more.
While being stuck outside of Israel now is incredibly difficult, I was able to take a small amount of comfort this past week, during the yahrzeit of my Rav, the former Rishon LeTzion, Rav Mordechai Eliyahu zt”l. Due to the situation and the limitations on gatherings in Israel, many of the shiurim
May the Torah learning from this issue of Torah Tidbits be in loving memory of my sister
Roberta Gail Silverberg
On her 7th yarzheit
Malka Shrybman
and recollections given about Rav Eliyahu took place online, and it allowed me to join and be inspired despite being so far away. Rav Eliyahu was tremendously influential in my life. He was the one who sent my wife and I, with our family, to Vancouver twenty-four years ago. His constant message of the importance of inspiring and uplifting Klal Yisrael, no matter where they are in the world, continues to be my mission. I might not have been able to be by his kever on his yahrzeit, which I usually try to do, but I had the zechut to continue the mission that he gave me twenty-four years ago, and which I try to continue doing every single day.
Therefore, throughout my trip, whether it was with friends and supporters in Vancouver, Los Angeles, New York,and New Jersey, I tried to give over a very clear message: In last week’s parsha, Parshat Shlach, we learn that Klal Yisrael had a specific task - to go and see the situation in the Land of Israel and then come back and give a report. Yet, we see how ten of the spies come back from the Land of Israel and they are not sure that they have the means and might, the numbers of soldiers and the right weapons, to overcome the different nations that are living inside the Land. They talk of giants and grasshoppers, and their relative weakness to the strength and power of the inhabitants.
Yet, two spies stood out. Calev and Yehoshua came with a different spirit of understanding. They recognized that it’s not about the number of soldiers, and in today’s
language, it is not about the number of tanks and planes that win wars. They understood that when Klal Yisrael walks hand-in-hand with HaKadosh Baruch Hu, when we believe and know that Hashem is with us and continuing to do miracles for Klal Yisrael, then we can win any war, no matter the odds.
It doesn’t take much to believe in these miracles nowadays. It is mind-boggling to be here in America following the news happening every second in Israel. How a very high percentage of the missiles that are being shot at the State of Israel are, baruch Hashem, being brought down by the Iron Dome system that HaKadosh Baruch Hu gave us the ability to develop or hitting open areas. How the Soroka hospital was evacuated literally a day before it sustained a direct hit. There are many, many stories coming out every day. It is so painful to see the lives lost and the injuries from the missiles that do land, nevertheless, there are tremendous miracles happening here as well.
When we witness the Prime Minister of Israel publicly attribute the IDF’s astounding military successes in this war to “siyata dishmaya,” and the President of the United States speak of “the help of God,” these are exactly what Calev and Yehoshua were talking about. These leaders understand that it is our Father in Heaven, the Ribbono Shel Olam, who is guiding us to make sure that every one of our missiles is hitting where they are supposed to go. It is Hashem that gave us the intelligence to develop anti-missile defense systems and to identify launches in advance that provides the chance for people to do their hishtadlut and take shelter. It is God who granted us the wisdom many years ago, when so many people thought that a mamad or a miklat was a waste
of money and time to put in every building, to make it a requirement that all new buildings must have them, saving countless lives because of this. May all of Klal Yisrael merit to open our eyes and recognize the wondrous, extraordinary miracles that Hakadosh Baruch Hu performs on our behalf.
Chazal teach that when Sancheriv besieged Yerushalayim, 185,000 of his soldiers were struck down in a single night through divine intervention. The Gemara (Sanhedrin 94a) states that Chizkiyahu was worthy to be Melech HaMashiach, yet this role was not granted to him. The reason given is that despite witnessing these tremendous miracles, he failed to demonstrate proper hakarat hatov and did not publicize the wonders that Hashem had performed.
The lesson here is crucial. We all need to recognize and tell the world what is going on here, and this will help bring Mashiach. After everything that has happened, and I’m sure much more will have happened by the time Torah Tidbits goes to print, we have to make sure that we’re saying Tehillim with such great kavannah, that we’re saying thank you out loud to HaKadosh Baruch Hu every single day for the endless miracles. That we’re thinking so personally during the beracha of Modim,
In Memory of our Daughter
especially the words, “v’al nisecha she’b’chol yom imanu.” Perhaps for a while we might have taken the day-to-day miracles for granted, but with all the open miracles happening around us, it is evident that now is the time when we have to literally look up to Shamayim and stand up and say, “Thank you HaKadosh Baruch Hu for these wonderful miracles!”
We also express a heartfelt thank you to the dedicated Torah Tidbits team of staff and volunteers who worked tirelessly last week to print and distribute Torah Tidbits. We owe tremendous hakarat hatov to the incredible distribution team and everyone else who worked so hard under the circumstances to ensure you received your Torah Tidbits.
Now, I am not belittling one bit the suffering that many families are going through. Each day the number of injured and dead rises. There are thousands evacuated from their homes, and others whose homes were damaged or completely destroyed. In each one of them, there is tremendous pain. Every soldier we lose, every civilian that is hurt, every hostage that is still in captivity is beyond painful to myself and to every Jew in the world.
That being said, when I look at the articles talking about the early estimates in the war of how many people were expected to chas v’shalom die and be injured, how many days and weeks we were going to be left without
gas or electricity, and we see that that didn’t happen, we have to be grateful knowing what could have been. The fact that Hezbollah, Hamas, Syria, the Houthis, and now Iran, the “axis of evil” who desired to destroy Israel and kill Jews everywhere, have been thwarted, is something to be amazed at. It is clear that Hashem is performing tremendous miracles for us.
So I ask each and every one of you, dear readers, to say in your tefillot , “ Modim anachnu lach,” and truly feel it like you’ve never felt it before, and with Hashem’s help, may we continue to see miracles every day and see the building of the Beit HaMikdash bimheira biyameinu.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman Executive Director, OU Israel
Dr. Josh Werblowsky z”l
Condolences to Vel Werblowsky and family on the passing of his brother
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Aliya-by-Aliya Sedra Summary
RABBI REUVEN TRADBURKS
RCA Israel Region ALIYA-BY-ALIYA
Rabbi Reuven Tradburks
RCA ISRAEL REGION
In memory of Evelyn Rivers a”h
Mother of Reuven Tradburks
PARSHAT KORACH
1ST ALIYA (BAMIDBAR 16:1-13)
Korach staged a rebellion against Moshe and Aharon along with Datan, Aviram and On and with 250 others. They claimed: we are all holy, why then are you above us? Moshe was distraught. He countered: G-d Himself will affirm whom He chooses. Bring an incense offering and He will choose. Moshe spoke to Korach: Why is it insufficient for you to serve as a Levi that you seek to be a Kohen as well? Moshe called for Datan and Aviram. They refused, saying: your leadership has failed, for you failed in bringing us to the Land of Israel.
In the description of Korach’s rebellion, the Torah tells us very little about the rebellion but a lot about Moshe’s reaction. If I were writing this story, I would describe who Korach is. Who are his partners? What they want. Why they want it. But there is none
of that. The Midrash fills that in. Well, you know when the Midrash is rich, it is because there is a lacuna in the Torah that needs to be filled in. I mean, the Torah has left things out deliberately because those details are not the most germane part of the story. The Midrash fills them in. But why were they left out?
There are parallels in this rebellion and last week’s rebellion of the spies. The leaders play the central role in both and both have popular support. Last week was rebellion from low self-esteem – we are not able to conquer the Land. This week it is a rebellion of arrogance, of puffy self-image – not low self-esteem, but superiority. But at least last week we had plenty of detail as to the job of the spies, their report, the reaction of both the spies and the people to their report. And then the rebellious conclusion that we can’t go through with the march to the Land.
In Korach’s rebellion what is striking in the text is the paucity of detail of the rebels and the full detail of Moshe’s response. In fact, I would give top billing here not to Korach but to Moshe. This is perhaps the most talking that Moshe does in the entire Torah (until his 28 chapter speech in sefer Devarim).
And. Very little response from G-d. In the previous rebellions, about water, about meat, G-d responds and Moshe pleads with Him on behalf of the people. Here, the Divine voice is quiet. Moshe is responding; speaking to Korach, to Datan and Aviram. Telling them to bring incense. Telling them that were their death to be unusual, that is a sign of G-d’s
disapproval. It’s as if Moshe says to G-d: I’m taking on this one myself.
The commentaries debate whether Moshe received instructions from G-d or made up these things himself. Again. Indicating a lacuna in the text. Too much Moshe talking, not enough G-d talking.
2ND ALIYA (16:14-19)
Moshe was angry. He said to G-d: Do not accept their offerings. I never took a thing from anyone. He turned to Korach: tomorrow, Aharon and you all shall offer incense on coals, each bringing the incense before G-d. They did so, gathering at the entrance to the Mishkan. G-d appeared to the entire group.
Finally, here, after Moshe gathers the people to the Mishkan, declaring the test of leadership to be an incense test, finally, the “Glory of G-d”, presumably the cloud indicating G-d’s Presence, descended onto the Mishkan. But, even here, no words from G-d. Just His Presence.
3RD ALIYA (16:20-17:8)
G-d warned Moshe and Aharon: stand clear for I am ready to destroy them. Moshe and Aharon objected: one sins and You are angry at them all? G-d instructed the people: stand clear. Datan and Aviram stood brazenly at their homes with their wives and children. Moshe: The following test will establish whether I am sent by G-d. If you all suffer a unique fate, swallowed into the earth, then it is clear that you have displeased G-d. The earth opened up, swallowing they and theirs into the earth. A fire consumed the 250 incense bearers. Elazar, son of Aharon took the incense fire pans for they had become holy by use. He took these and used them for a plating of copper for the
altar, so all will know that only Cohanim are to bring incense. The people complained to Moshe and Aharon that they were killing the nation. A cloud covered the Mishkan.
The previous aliya concluded with the Presence of G-d, though without words from Him. This aliya also concludes with the Presence of G-d, but also with no content. In the entire chapter of 35 verses, we have but 2 verses said by G-d concerning the conflict, and both are: move back. In other words, these people are going to be punished, so get out of the way.
This is a rich story, with multiple actors, conflict, and confrontation. There are rich lessons concerning communal conflict to be mined. But the structure of the telling of the story, with the sheer dominance of Moshe and the absence of G-d is striking.
Perhaps this is a pivotal moment in history. Perhaps this is the dawn of the switch in the balance of power from Heaven to earth. Oh, the Divine is Present; the cloud. But the dynamic player is Moshe.
This shift began last week with the spies. Moshe was told to send “lecha” spies. Rashi quotes the Midrash that says Moshe was given discretion by G-d. If you think it is a good idea, then do what you think. I, says G-d, am ceding the decision to you.
The desert existence, the one of manna
falling from heaven, of miraculous springs of water, that existence is winding down. Divine management is giving way to human initiative. The reins are being passed to man.
Moshe is asserting leadership. He is speaking for G-d. He is championing the Divine in confrontation with man, while previously championing the people in confrontation with G-d.
This is a profound and necessary transition. Jewish life is a heavenly life, but lived on earth. The Divine hovers. But we humans must manage this world. We must manage conflicts, manage the march to the land, deal with life and its uncertainties. While sensing the Divine. Moshe led the defense against Korach. Moshe took the lead, G-d hovering. And that will be all of Jewish history; Jews managing our history, guided by a hidden Divine Hand.
4TH ALIYA (17:9-15)
G-d wanted to destroy the people. Aharon avoided this calamity by bringing incense immediately, standing between the dead and alive.
The intent to destroy the people by G-d is a recurring theme. But it never happens. This is a crucial theme: what the people deserve is one thing. What they actually receive is another. Man may deserve destruction; but
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the power of G-d’s mercy mitigates the harshness of what we deserve. We have seen this theme a number of times; the destruction is avoided. You have to read to the end of the story. The Torah is not the story of G-d’s wrath burning. It is the story of love of G-d for the Jewish people, suspending what we deserve out of love.
But. It requires man’s involvement. Aharon must act. Then the plague is averted. G-d waits for man’s initiative.
5TH ALIYA (17:16-24)
Moshe said: inscribe the name of each tribe on a staff, with Aharon's name on the staff of Levi. The staff that sprouts is the one chosen. They were all placed in the Mishkan. Aharon's sprouted.
The staff in the Torah is a symbol of power; Moshe's staff was the vehicle of the plagues, defeating Paro through Divine Power. But when Moshe used his staff to demonstrate G-d’s Power, the staff turned into a snake. Here, Aharon's staff sprouts into flowers, buds and almonds. These are stages on the tree of the development of fruit; flowers, buds and almonds. Aharon’s leadership is to be fruitful. Perhaps the image is one of empowerment – my position will allow you to flower. There are moments of power, to be sure. But leadership should not crush the people, but allow them to flower.
6TH ALIYA (17:25-18:20)
G-d said: place Aharon's staff as a commemoration of this. The people complained to Moshe that those that approach the Mishkan die. The Kohanim and Leviim are charged with protecting the sanctity of the Mishkan. While the Kohanim will serve at the altar, the Leviim will serve them and preserve the sanctity of the entire
Mishkan. The Kohanim are to both safeguard and to enjoy the holy offerings. They are given portions of offerings to consume, though with strict holiness. Agriculture also has holy produce, gifts that are given to the Kohanim, eaten with strict holiness. First born animals are holy gifts to the Kohanim, offered as offerings with holiness, consumed by the Kohanim; while first born humans are redeemed. The Kohanim are not to receive a portion of land in Israel; G-d is their portion.
The people complain that proximity to G-d is tough, life threatening. Moshe reassures the people that the Kohanim and the Leviim will protect the holiness, ensuring that all is done in accord with the demands of the holiness of the Mishkan.
7TH ALIYA
(18:21-32)
The Leviim also receive Maaser in lieu of a portion in the Land. With Kohanim and Leviim responsible for the sanctity, calamities ought to be avoided. The Leviim are to give a portion of their Maaser to the Kohanim. The Maaser of the Leviim differs from the portions of the Kohen, as they do not have the holiness that requires them to be eaten in a specific place and with purity. The Maaser is the property of the Levi, a benefit for public service.
Benefits given to those doing the public service, the Kohanim and the Leviim is perfectly understandable. But the Torah is pointing out not only what they get, but what they don't. Those in positions of religious power can easily use that position to extract wealth from a willing public. The Kohanim and Leviim are told that they are to receive portions of offerings, meaning, this and no more. Not land, not gold and silver, not palaces. The allotted gifts alone.
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THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
An End to Envy
I’ll share with you a rather extreme statement by an insightful, albeit unusual, rabbinic thinker of the early twentieth century, Rabbi Aharon Shmuel Tameres, in a book he published in Warsaw, 1920. He wrote:
“Briefly stated, war is the idolatry of modernity, which, as it progressed intellectually, retained war as a remnant from all other foolish idolatries.”
Harsh words, but words which command our attention.
Allow me to soften the message significantly with an anecdote that I’ve come to cherish. It is an anecdote I was privileged to hear from several eyewitnesses, all Holocaust survivors.
They were all young yeshiva students at the time, in the months immediately after Hitler’s invasion of Poland in late 1939. The Modzitzer
Rebbe, Rabbi Shaul Yedidyah Elazar Taub, had the foresight to immediately flee his home and Chassidic court in Poland. He convinced several others to join him, among them some of his family, including some of his children (including my dear father-in-law, Rabbi Chaim Yitzchak Taub).
The group escaped Poland, avoiding Nazi airplanes flying overhead and setting fire from the air to Jewish homes and synagogues. They made their way into Lithuania, then safe, and spent time in Litvishe towns, including Kovno, and eventually Vilna.
There, with the encouragement of the de facto leader of the community, Rav Chaim Ozer Grodzinsky, he was able to find refuge for himself and his entourage, and to conduct Chassidic services, including a tisch, or informal Shabbat festive meal, attended by the local yeshiva students, of whom many were themselves refugees.
The custom at such events was for the Rebbe to distribute small portions of his food to all in attendance. These small servings were symbolic “leftovers” from the Rebbe’s own serving. In Yiddish, “leftovers” are called “shirayim”.
The young students, who enjoyed the Rebbe’s songs and melodies and who were hypnotized by his brief but brilliant Torah sermons, were, to say the least, unaccustomed to eating the leftovers/shirayim from the rebbe’s plate. Many of them declined the honor, and many laughed scoffingly at this “primitive” custom.
The Rebbe calmed them down and gently explained: “Shirayim are not a laughing matter. They teach an important lesson. Had Hitler learned that lesson, I would not be here today. I would still be at home with my Chassidim in Poland.”
“For,” he continued, “shiryaim teach us the lesson of not wanting everything for oneself, of leaving something over for the other person. Imagine if Hitler had kept to his own domain and left the rest of us to our own countries.”
He then continued, or so I was told, with a longer explanation of kin’ah, envy. First, he defined envy as desiring an object that belongs to another, of not being satisfied with one’s own possessions, but longing and plotting to obtain it from one’s fellow one way or another. That is kin’ah.
In that context, he quoted two verses, one biblical and the other Mishnaic:
“…For love is as powerful as death itself, and envy [kin’ah] as unyielding as She’ol (the netherworld). (Song of Songs/Shir HaShirim 8:6)
“Rabbi Elazar HaKappar said: ‘Envy [kin’ah], lust, and the seeking of honor drive a person out of the world.’” (Ethics of the Fathers/Pirkei Avot 4:28)
I know not how the Rebbe expounded those powerful condemnations of envy, kin’ah. But I do know of quite a few biblical and historical characters who were envious and for whom envy/kin’ah was their downfall.
One was the central character of this week’s Torah portion after whom the parsha is named—Korach (Numbers 16:1-18:32).
Korach was the epitome of a man who had everything. Tradition has it that he was very wealthy. He had a wife and family, sons who
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went on to future honor after their father met his wretched fate. As a member of the tribe of Levi, he had opportunities for leadership and even for the performance of sacred functions. Yet he was envious of Moshe and Aharon and persuaded others to become sufficiently envious to join him in his ill-fated and blasphemous rebellion.
It is noteworthy that, as pointed out by the author of Tosefet Yom Tov, there is a passage in a commentary attributed to Rashi in which Korach is designated as the very archetype of envy, as the exemplar of the nasty trait of kin’ah
How does one overcome envy? One very creative and psychologically astute approach is offered by Rabbi Baruch Epstein, the early twentieth century author of Torah Temimah, in his commentary to the verse in Shir HaShirim quoted above.
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There, love is described as very powerful and envy as ultimately disastrous. Rabbi Epstein sees this connection in the text: When two individuals truly love each other, they will never envy each other. The more love, the less envy.
I recommend that the reader consult Rabbi Epstein’s own words and his examples in his commentary found after the Pentateuch section of Chumash Vayikra.
Allow me to express a bit of my own limited creativity. In an attempt to find some themes common to last week’s parsha, Shelach, and this week’s Korach, I recalled that last week the Torah reading concluded with the mitzvah of tzitzit, fringes to be tied onto the corners of one’s four-cornered garment. Among those fringes was to be attached tekhelet, a cord of blue.
What immediately came to my mind was that Korach is said to have mocked Moshe with silly halachic questions, one of which was whether an entire garment composed of tekhelet, blue material, would require blue fringes.
Apparently, Korach’s psyche, suffused with envy, could not be satisfied with just a few strands of blue cords. He was after much more. Entire garments of blue would not
quench his thirst for it all. Envy does not allow one to be satisfied with only a sample of totality. The envious person wants it all.
But I have another connection to tekhelet, besides the fact that I’ve carefully included blue cords in my own personal tallitot for many years. That is the Talmudic passage which reads:
“Why blue rather than any of the other colors? Because blue calls to mind the color of the sea, and the sea is the color of the heavens, and the heavens resemble the Lord’s Throne of Glory, of which it is said (Exodus 24:10): ‘…and beneath His feet what looked like a lapis lazuli pavement as clear as the sky itself.’” (Talmud Bavli Menuchot 44b)
Just a strand or two of the blue cords of tekhelet coupled with a dose of inner reflection and spirited imagination brings us, step by step, away from our self-centered envy toward the “feet” of the Master of the Universe.
But envy? Not blue. William Shakespeare knew well that green is the color of envy. In the play Othello, Iago warns Othello about the dangers of envy calling envy a “green-eyed monster”!
Be not green with envy. Blue tekhelet conquers green envy at every turn.
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order to be able to הבוטמ
imbibing that Kedusha in every bite that you take!!
Covenant & Conversation
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
Thoughts on the Weekly Parsha
RABBI LORD JONATHAN SACKS ZT"L
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
May the learning of these Divrei Torah be
The Leader as Servant
“You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?” (Num. 16:3)
So said Korach to Moses. And Korach had a point. At the heart of his challenge is the idea of equality. That surely is a Jewish idea. Was not Thomas Jefferson at his most biblical when he wrote, in the Declaration of Independence, that “We hold these truths to be self-evident, that all men are created equal”?
Of course, Korach does not mean what he says. He claims to be opposed to the very institution of leadership, and at the same time he wants to be the leader. “All are equal, but some are more equal than others” is the seventh command in George Orwell’s Animal Farm, his critique of Stalinist Russia. But what if Korach had meant it? If he had been sincere? There is, on the face of it, compelling logic to what he says. Did God not call on Israel to become “a kingdom of priests and a holy nation,” meaning a kingdom each of whose members is a priest, a nation all of
whose citizens are holy? Why then should there be a cadre of priests and one High Priest? Did not the military hero Gideon say, in the era of the Judges, “I will not rule over you, nor will my son rule over you. The Lord will rule over you” (Judges 8:23)? Why then should there be a single, life-appointed Mosestype leader rather than what happened in the days of the Judges, namely charismatic figures who led the people through a particular crisis and then went back to their previous anonymity, as Caleb and Pinchas did during the lifetime of Moses?
And to Gideon’s point, surely the people needed no other leader than God Himself. Samuel warns the people of the dangers of appointing a king:
“He will take your sons and make them serve with his chariots and horses, and they will run in front of his chariots ... He will take the best of your fields and vineyards and olive groves ... When that day comes, you will cry out for relief from the king you have chosen, but the Lord will not answer you in that day” (1 Sam. 8:11-18)
This is the biblical anticipation of Lord Acton’s famous remark that all power tends to corrupt. Why then give individuals the power Moses and Aaron in their different ways seemed to have?
The Midrash Tanhuma, quoted by Rashi, contains a brilliant commentary on Korach’s claim. It says that Korach gathered his co-conspirators and issued Moses a challenge in the form of a halachic question: He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [tzitzit], or is it exempt?” He replied, “It does require [fringes].” They began laughing at him [saying], “Is it possible that a cloak of another [coloured] material, one string of blue wool exempts it [from the obligation of techelet], and this one, which is made entirely of blue wool, should not exempt itself?” (Tanhuma, Korach 4; Rashi to Num. 16:1)
What makes this commentary brilliant is that it does two things. First it establishes a connection between the episode of Korach and the immediately preceding passage, the law of tzitzit at the end of last week’s Parsha. That is the superficial point. The deep one is that the Midrash deftly shows how Korach challenged the basis of Moses’ and Aaron’s leadership. The Israelites were “all holy; and God is among them.” They were like a robe, every thread of which is royal blue. And just as a blue robe does not need an additional fringe to make it bluer still, so a holy people does not need extra holy people like Moses and Aaron to make it holier still. The idea of a leadership hierarchy in “a kingdom of priests and a holy nation” is a contradiction in terms. Everyone is like a priest. Everyone is holy. Everyone is equal in dignity before God. Hierarchy has no place in such a nation. What then did Korach get wrong? The answer is contained in the second half of his challenge: “Why then do you set yourselves
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above the Lord’s assembly?” Korach’s mistake was to see leadership in terms of status. A leader is one higher than the rest: the alpha male, the top dog, the controller, director, dominator, the one before whom people prostrate themselves, the ruler, the commander, the superior, the one to whom others defer. That is what leaders are in hierarchical societies. That is what Korach implied by saying that Aaron and Moses were “setting themselves above” the people.
But that is not what leadership is in the Torah, and we have had many hints of it already. Of Moses it says:
“He was a very humble man, more humble than anyone else on the face of the earth” (Num. 12:3)
Of Aaron and the priests, in their capacity as those who blessed the people, it says:
“So they will put My name on the Israelites, and I will bless them. (Num. 6:27)
In other words, the priests were mere vehicles through which the Divine force flowed. Neither priest nor prophet had personal power or authority. They were transmitters of a word not their own. The prophet spoke the Word of God for this time. The priest spoke the Word of God for all time. But neither was the author of the Word. That is why humility was not an accident of their personalities but of the essence of their role.
Even the slightest hint that they were exercising their own authority, speaking their own word or doing their own deed, immediately invalidated them. That, in fact, is what sealed the fate of Nadav and Avihu, and of Moses and Aaron later, when the people complained and they said, “Listen, you rebels, must we bring you water out of this rock?” (Num. 20:10)
There are many interpretations of what went wrong on that occasion but one, undeniably, is that they attributed the action to themselves rather than God (see Hizkuni ad loc.).
Even a king in Jewish law – the office that comes closest to status – is commanded to be humble. He is to carry a Torah scroll with him and read it all the days of his life, “so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees and not consider himself better than his fellow Israelites” (See Deut. 17:19-20 and Maimonides, Laws of Kings, 2:6)
In Judaism leadership is not a matter of status but of function. A leader is not one who holds himself higher than those he or she leads. That, in Judaism, is a moral failing not a mark of stature. The absence of hierarchy does not mean the absence of leadership. An orchestra still needs a conductor. A play still needs a director. A team still needs a captain.
A leader need not be a better instrumentalist, actor, or player than those he leads. His role is different. He must co-ordinate, give structure and shape to the enterprise, make sure that everyone is following the same script, travelling in the same direction, acting as an ensemble rather than a group of prima donnas. He must have a vision and communicate it. At times he must impose discipline. Without leadership even the most glittering array of talents produces, not music but noise. That is not unknown in Jewish life, then and now.
“In those days there was no king in Israel. Everyone did what was right in his own eyes.” (Judges 17: 6, 21:25)
That is what happens when there is no leadership.
The Torah, and Tanach as a whole, has a marvellous, memorable way of putting this. Moses’ highest honour is that he is called eved Hashem, “the servant of God.” He is called this once on his death (Deut. 34:5), and no less than eighteen times in Tanach as a whole. The only other person given this title is Joshua, twice. In Judaism, a leader is a servant and to lead is to serve. Anything else is not leadership as Judaism understands it.
Note that we are all God’s servants. The Torah says so:
“To Me the Israelites are servants; they are My servants whom I brought out of Egypt” (Lev. 25:55)
So it is not that Moses was a different kind of being than we are all called on to be. It is that he epitomised it to the utmost degree. The less there is of ‘self’ in one who serves God, the more there is of God. Moses was the supreme exemplar of Rabbi Johanan’s principle, that “Where you find humility, there you find greatness.”
It is one of the sadder features of Judaism that we tend to forget that many of the great ideas appropriated by others are in fact ours. So it is with Servant Leadership, the phrase and theory associated with Robert K. Greenleaf (1904-1990). Greenleaf himself derived it from a novel by Hermann Hesse with Buddhist undertones, and in fact the Jewish concept is different from his. Greenleaf held that the leader is the servant of those he leads. In Judaism a leader is the servant of God, not of the people; but neither is he their master. Only God is that. Nor is he above them: he and they are equal. He is simply their teacher, guide, advocate and defender. His task is to remind them endlessly of their vocation and inspire them to be true to it.
In Judaism, leadership is not about popularity:
“If a scholar is loved by the people of his town, it is not because he is gifted but because he fails to rebuke them in matters of heaven.” (Ketubot 105b)
Nor is a true leader eager for the job. Almost without exception the great leaders of Tanach were reluctant to assume the mantle of leadership. Rabban Gamliel summed it up when he said to two Sages he wanted to appoint to office:
“Do you imagine I am offering you rulership? I am offering you avdut, the chance to serve.” (Horayot 10a-b)
That, then, was Korach’s mistake. He thought leaders were those who set themselves above the congregation. He was right to say that this type of ruler has no place in Judaism. We are all called on to be God’s servants. Leadership is not about status but function. Without tzitzit, a blue robe is just a robe, not a holy garment. Without leadership, the Jewish people is just a people, an ethnic group, not a holy nation. And without reminders that we are a holy nation, who then will we become, and why?
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
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What Triggered Moshe’s Harsh Response to Korach’s Accusation
Throughout Bnei Yisrael’s journey in the desert, there were several moments of rebellion, yet Moshe’s reaction to Korach’s uprising stands out for its intensity. After the chet ha’egel (Golden Calf) and chet hameraglim (Sin of the Spies), Moshe defends the nation before God. But when Korach challenges Moshe, Moshe calls for a miraculous sign to prove that he was divinely appointed. Why does Moshe respond so differently—and so harshly—in this case?
Rav Adin Steinsaltz (Chayei Olam) identifies three factors that make Korach’s rebellion fundamentally different from previous complaints:
1. A CLOSE BETRAYAL
Unlike previous rebellions, this one comes
from within Moshe’s own family. The key instigator is Korach, Moshe’s cousin, and other participants include respected leaders from Shevet Levi. After the sin of the Golden Calf, Moshe famously calls out, “Mi laHashem elai?”—“Whoever is for Hashem, join me!” It is Shevet Levi, including Korach himself, who rallies to Moshe’s side.
Now, those very same people turn against him. This is not a distant or anonymous mob—it is his tribe, his supporters, and his own relatives. In past rebellions, Moshe could dismiss the unrest as misguided or externally influenced, perhaps even driven by the erev rav. But here, the betrayal hits too close to home, and the pain is personal. That level of betrayal from those who should know better is both deeply offensive and spiritually dangerous.
2. A THREAT TO THE MESORAH
Up until now, the complaints were directed both at God and Moshe: Why is there no water? Why is there no food? In contrast, Korach’s rebellion is targeted solely at Moshe. Korach and his followers do not deny the existence of God or the Torah. Instead, they undermine Moshe’s legitimacy as God’s chosen
messenger. They claim Moshe appointed himself and his brother Aharon unfairly.
This is not merely a leadership dispute—it is a fundamental challenge to the Mesorah. Korach is essentially saying: “We accept Torah Shebichtav, but Torah Shebe’al Peh? That’s from you, Moshe—not from God.”
Moshe sees the existential threat in this claim. If his divine selection is questioned, then the transmission of Torah from Sinai becomes suspect. The entire foundation of oral tradition is placed on shaky ground. That danger necessitated a dramatic, supernatural response to reaffirm Moshe’s role as God's faithful emissary.
3. TWISTING MOSHE’S OWN WORDS
Earlier, in Parshat Beha’alotecha, after Eldad and Meidad receive prophecy, Yehoshua expresses concern that they are undermining Moshe. Moshe responds magnanimously: “U’mi yiten kol am Hashem nevi’im” — “Would that all of Hashem’s people were prophets!”
Korach seizes on this sentiment and twists it. He proclaims: “ Ki kol ha’edah kulam kedoshim” — “For the entire congregation is holy!” In essence, he argues: If everyone is holy, then Moshe is no holier than anyone else. Why, then, should he and Aharon lead?
Korach distorts Moshe’s words to further his own agenda. He cloaks personal ambition in populist rhetoric, presenting himself as a champion of equality while seeking power for himself. His argument questions not only Moshe’s leadership, but the entire structure of Kehuna (priesthood), which God had divinely instituted.
Moshe recognizes the deep subversion at play and reacts firmly—not out of ego, but to uphold the sanctity and divine origin of the Kehuna and the Torah itself.
These three factors—personal betrayal, a threat to the Mesorah, and the manipulation of Moshe’s words—compelled Moshe to respond with severity. It was not simply a political rebellion; it was an existential threat to the identity and spiritual future of the nation.
While disagreement and questioning can be healthy in a spiritual community, the manner in which dissent is expressed is crucial. Korach’s rebellion teaches us that challenging leadership is one thing—but doing so with arrogance, personal agenda, or in a way that undermines sacred tradition is destructive.
May we learn from Korach’s mistake to value respectful disagreement, uphold the integrity of our tradition, and strive for unity and peace within our communities.
FACULTY, OU ISRAEL CENTER
Faculty, OU Israel Center
SMILES
Hearing A Voice
As the ground opened to swallow Korach and his followers, “Ve’chol Yisrael asher sevivotehem nasu le’kolam ki amru pen tiv’laeinu ha’aretz - All Israel who were around them fled from their cries, for they said, "Lest the earth swallow us up [too]!”(Bamidbar 16:34) The Hebrew word ‘le’kolam,’ is translated as ‘from their cries,’ however, the prefix ‘mi’ is used to mean ‘from’ whereas ‘le’ is generally used to mean ‘to.’ Thus, we may think ‘mi’kolam’ would be more appropriate here. What can we learn from this small but significant grammatical expression?
Rashi explains the prefix ‘le’ tells us that they fled “because of the sound” they heard when the people were swallowed up. Many commentators offer various interpretations of this ‘sound.’ The Mizrachi offers the
simple view that they heard the sound of the ground splitting open, causing the people to flee in tremendous fear. The Tosafot Yom Tov in Avot suggests that the ground actually ‘spoke’ and ‘announced’ that those being swallowed up were descending to the lowest levels of Gehinom. This astonishing proclamation caused the people to flee in fear.
These explanations offer us a deeper appreciation of the Mishnah that teaches about the ten elements that were created at twilight on erev Shabbat, including three “mouths” – “pi ha’aton” the mouth of Bilaam’s donkey, “pi ha’be’er,” the mouth of Miriam’s well, which according to some views, actually sang shirah to Hashem. The third was “pi ha’aretz,” the mouth of the ground that announced the demise of Korach and his followers. Rav Druck in Aish Tamid notes that Moshe Rabbeinu foretold the ground opening its mouth with a declaration when he prophesied, “u’patztah ha’adamah et pi’ha – the earth will open its mouth.” (Bamidbar16;30) “Patztah” as opposed to “patcha,” denotes opening one’s mouth to speak.
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Rav Wolfson zt”l in Feasts of Faith offers a completely different view of “nasu le’kolam.” Chazal teach that Korach’s children did not die since they did teshuvah at the last moment when the ground opened up. Instead of descending into the bowels of the earth, Hashem created a ledge in the chasm where they sat and sang shirah. The
sweet sound of their song borne of teshuvah drew the people towards it, “le’kolam,” and inspired them to do teshuvah as well.
Rav Zev Reichman in Flames of Fatih explains that there are many different ‘houses’ in shamayim . Among others, there is the ‘house of Torah,’ the ‘house of tefillah,’ and the ‘house of shirah.’ The Modzhitzer Rebbe maintains that the ‘house of teshuvah’ and the ‘house of shirah’ are one and the same. We have all experienced how heartfelt song from the depths of one’s soul can be a catalyst for teshuvah.
Before blowing the shofar on Rosh Hashanah, we recite chapter 47 of Tehillim, “Lamenatzeach liv’nei Korach mizmor
- For the conductor; of the sons of Korach, a song.” The first letters of those four words spell out ‘ le’kolam .’ At one of the most intense moments in the year, when we arouse ourselves to do teshuvah, we recall the sweet songs of Korach’s children and are continually inspired by their song of teshuvah.
During these challenging times there are many sounds that make us want to run away. In our parashah, Am Yisrael shares a new perspective. The sound of a siren or any other unpleasant sound is an invitation to engage in introspection, to listen to our inner voice of teshuvah. Like the people in the time of Korach, instead of running away, we can run 'towards' the message and facilitate a greater emunah and greater closeness to Hashem. “Alah Elokim be’truah, Hashem be’kol shofar - Hashem shall be exalted with the trumpet blast; Hashem, with the sound of the shofar.” (Tehillim 47:6) May we merit to hear the shofar blast of the Final Redemption, speedily in our days.
RABBI JUDAH MISCHEL BADERECH
RABBI JUDAH
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
Mischel EXECUTIVE DIRECTOR, CAMP HASC AUTHOR OF BADERECH SERIES
Gimel Tamuz: Sleepless Nights
It was 1946 and R’ Chaim Tzvi Schwartz, a young survivor and Munkatcher chasid who had lost his family in the war, was in search of direction and chizuk. He went to meet with Rebbe Yosef Yitzchak, the Frierdiker (Previous) Lubavitcher Rebbe in New York. The Frierdiker Rebbe blessed him and referred R’ Chaim Tzvi to his dynamic son-in-law and future successor, Reb Menachem Mendel Schneerson. The meeting with the Rebbe’s son-in-law led him on an unexpected personal and professional path, as Reb Menachem Mendel suggested that he move to Brazil to serve the Jewish refugees settling there: “You will play a role in strengthening Jewish identity and encouraging mitzvah observance in Brazil.”
R’ Chaim Tzvi accepted the shlichus and
embarked on a lifelong mission to assist in rebuilding Yiddishkeit for a community of survivors in Brazil, founding a school, shul and community service organizations. A year after the passing of the Frierdiker Rebbe in 1950, Reb Menachem Mendel assumed leadership of the Lubavitch movement and became Rebbe. From time to time, Rabbi Schwartz would seek the Rebbe’s advice on various communal issues, and over the years they maintained an infrequent but warm contact. Though he was filled with gratitude for the Rebbe’s advice and was an avid admirer — even carrying a small photo of the Rebbe in his wallet — R’ Chaim Tzvi did not identify as a Lubavitcher, and it would be many years until he fully appreciated the Rebbe’s vision and reach.
R’ Chaim Tzvi once related an incident to Rabbi Aaron Dov Halperin, the founder and long-time editor of Kfar Chabad magazine. A Brazilian Jewish family had reached out to him concerning their oldest daughter who had fallen in love and become engaged to a gentile. The parents had tried everything to dissuade her, but to no avail, and in desperation turned to R’ Chaim Tzvi, the local rabbi.
The Lubavitcher Rebbe
“I took the address from her parents and went to meet her that evening. While visibly annoyed to learn of my mission, she was well mannered and respectful; we ended up speaking for several hours. The conversation was heated but polite; she didn’t show much interest in Jewish tradition, and she remained dead set on marrying her fiance. I didn’t feel like I had made much progress. For several days after that, I racked my brain, trying to think of what might possibly be done to prevent the intermarriage. Finally I decided to take a chance and call the Lubavitcher Rebbe.
“I picked up the phone, rang Rabbi Hodakov, the Rebbe’s secretary, related the details of the entire affair, and requested the Rebbe’s advice on how to proceed. I expressed my gratitude and hung up. Moments later, my phone rang. It was Rabbi Hodakov: ‘The Rebbe says to go back to the young woman and tell her that there is a Jew in Brooklyn who cannot sleep at night because she intends to marry a non-Jew.’
“Confused about the meaning of Rabbi Hodakov’s remark, I stammered, ‘Wait... What? Who? Which Jew cannot sleep?’ I then heard the Rebbe’s own voice speaking: ‘Tell her that his name is Mendel Schneerson.’
“After gingerly returning the receiver to its cradle, I was even more confused than before. Perhaps the Rebbe misunderstood how adamant the bride-to-be was. Maybe he didn’t fully grasp her indifference to Jewish tradition. Could I actually follow through with such a strange course of action? On the other hand… how could I not?
“Early the next morning, I was at her door. Before I could even say hello, she began snapping at me: ‘Listen, I was courteous and heard you out as a man of faith and out of respect
to my parents. But how I choose to live my life is my business. I am getting married this weekend, and that is final. Please stop bothering me and leave me alone!’
“I took a deep breath, braced myself. ‘I’m so sorry… I just need to say one more thing. There is a Jew in Brooklyn who cannot sleep at night because you intend to marry a non-Jew.’
“As she was preparing to slam the door on my face, she stopped abruptly. ‘What did you say? What are you talking about? Who is this Jew?’
“Swallowing, I managed to squeeze the words out of my mouth: ‘There is a tzadik in Brooklyn, New York, known as the Lubavitcher Rebbe. His name is Rebbe Menachem Mendel Schneerson... He is known to be personally concerned about the material and spiritual wellbeing of every Jew, and agonizes over every soul that is lost to its People... He asked me to come here again today to tell you that he can’t sleep….’”
Visibly shaken, the young woman asked, “What does he look like? Maybe you have a picture of him?” After years of counter-intuitively carrying a small black and white photo of the Rebbe in his wallet, R’ Chaim Tzvi swiftly removed it and handed it over. With one glance at the Rebbe’s likeness, her face turned pale. “It’s him!” she whispered, and began to weep.
“All week long this man has been appearing in my dreams! His piercing stare is unmistakable… Every night I wake up startled seeing his eyes filled with tears. I told myself that the dream came from ‘cold feet’, or that I was just over-reacting to my parents’ pressure and conjuring up an image of a Jewish sage… In my entire life I have never seen or met this man,
nor even heard his name. But those eyes... “I don’t know what he wants from me! And I don’t know the first thing about being Jewish... but…,” she wept loudly, “how could I abandon my People?”
Our sedra addresses Moshe Rabbeinu’s selfless leadership and dedication to Klal Yisrael. In recent history there was arguably no one who embodied these traits more than the Rebbe. Day and night for more than half a century, the Rebbe displayed superhuman efforts to improve the spiritual and physical wellbeing of all Jews and all human beings around the globe. This weekend, as we mark Gimel Tamuz, and reflect on the impact of the Lubavitcher Rebbe, zy’a, let us recommit ourselves to the wellbeing of our brothers and sisters and do all we can on behalf of our people!
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SIMCHAT SHMUEL
simchat shmuel
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
The Lubavitcher Rebbe zy'a , asked how is it possible that a portion of the Torah Hakedosha is named for Korach? The Rebbe explained that the Torah is teaching us that we can learn something constructive even from Korach's bitter controversy. Just as Korach wanted to be a Kohen Gadol, every Jew should similarly desire to draw near to Hashem.
The Mishna in Pirkei Avot suggests an interesting insight regarding the rebellion initiated by Korach.
Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach V'Adato- Korach and all his company...
How are we to understand this statement, that Korach's challenge to the leadership of Moshe and Aharon becomes the paradigmatic example of a Machloket She'eino L'Sheim Shamayim? Indeed there are numerous Midrashim which suggest that Korach might
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have had at least initially pure motivations, that he saw the value in each and every individual and therefore struggled with the idea of communal hierarchy.So, what was it about the way in which Korach carried out this challenge, that truly placed Korach and his followers outside the accepted norms?
The Ohalei Yaakov, Rabbi Yaakov Friedman, the Admor of Husiyatin zy'a asked why our Mishna refers to the dispute that Korach had as the dispute of Korach V'Adato, and not the dispute between Korach and Moshe? The Rebbe explained that this teaches us that Korach and his comrades were not truly in agreement with one another, there was no unity within their ranks. The only thing they agreed on was their challenge to the leadership of Moshe and Ahron. Hence our mishna refers to this tragic episode as the machloket Korach V'Adato!
Our Sedra opens with the words:
And Korach the son of Yitzhar, the son of Kehat, the son of Levi, took together with Datan and Aviram the sons of Eliav and On the son of Pelet, the descendants of Reuven....
What exactly does the expression Vayikach Korach-Korach took, mean in this context? What is it that Korach took?
Onkelos, translates the word Vayikach(literally and he took) as -V'Itpileig-And he and the others separated themselves.
Perhaps, Onkelos' insight can help us to better understand why the Mishna considers the
story of Korach V'Adato, as the prime example of a Machloket She'eino L'Sheim Shamayim. A healthy, respectful disagreement is not only normal, but acceptable, particularly when the motivation is pure, with the primacy of bettering the community is at its core. However, any disagreement which is so harsh that it leads to strife, division and separate factions within our ranks, that contributes to any breakdown in unity, is considered to be not in consonance with the ways of Heaven. We live in a world that unfortunately is still overcome with much division and strife. Yehi Ratzon, may we strive for and merit to always navigate any disagreements we may have in a way that is productive, and may we have the fortitude to always strengthen our communal infrastructure, to stay united and connectedeven when at times we may disagree.
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GEULAS YISRAEL
GEULAS YISRAEL
RABBI MOSHE TARAGIN
RAM YESHIVAT HAR ETZION
MAGGID
SHIUR ALL PARSHA AND ALL DAF, OU.ORG
Repairing Korach’s Distortion
Korach’s insurrection was the final nail in the coffin of a generation that had already twice faltered. They had first rebelled against Hashem by forging a golden idol, and later betrayed Jewish destiny by scorning the promised Land. Now, condemned to a slow death in the desert, they were drawn into Korach’s mutiny—not just a rebellion against Moshe’s leadership, but a direct assault on divine authority itself.
Korach’s revolt wasn’t a unified movement but a coalition of conflicting grievances. Korach was personally wounded, having been passed over for the leadership of Shevet Levi. Datan and Aviram—career cynics and serial agitators—saw yet another chance to sabotage Moshe’s standing. The tribe of Reuven, descendants of the firstborn who had long since been bypassed, perhaps still simmered with resentment. Presumably their grievance was made worse by the tribal formations in the desert, which gave Yehuda the lead role in the national march.
Korach was a master manipulator, a demagogue cloaked in populist rhetoric. He stoked resentment and sowed mistrust, convincing them all that he was fighting their
battles. In truth, he fought only for himself. His campaign wasn’t driven by vision or responsibility but by vanity and ambition.
KORACH’S “TRUTH”
To be honest, one of Korach’s claims resonates with a ring of legitimacy. He didn’t merely raise a populist call for democracy or equality. He grounded his argument in a profound theological truth—the inherent sanctity of every Jew.
(The entire congregation is holy, and God dwells among them.)
Korach wasn’t merely describing an egalitarian vision of equal rights and individual freedoms. He was invoking the divine designation of our people as a םינהכָ תכָלממ שודק יוגו—a kingdom of priests and a holy nation. In doing so, he gave voice to a profound truth: that every Jew carries within them a spark of sanctity.
In Korach’s mind, that shared holiness demanded that each member of the nation be treated with the dignity befitting an “am kadosh.” In Korach’s view, Moshe Rabbeinu had violated that dignity.
As the Midrash comments, to illustrate this point, Korach told the story of a poor, widowed woman—an image meant to stir emotion and rally sympathy. This woman, Korach claimed, owned a single field. From this modest field, she was forced to give terumah to the Kohen, ma’aser rishon to the Levi, and leket, shikhechah, and pe’ah to the poor. She then tried to sustain herself with
a few animals, only to be compelled to give the reishit hagez of the wool and the zroa, lechayayim, and keiva of any slaughtered animal. Finally, when she baked bread, she had to give challah to the Kohen. Korach used this tragic tale to claim that Moshe’s religious system exploited the vulnerable, even trampling the dignity of widows and orphans—members of the very “am kadosh” he claimed to defend.
This story was, of course, a cynical distortion and part of Korach’s power grab. Gifts to the Kohanim and Leviim are not instruments of oppression. They were intended to sustain a sacred class dedicated to the service of Hashem in the Mikdash. And in cases of financial hardship, the Torah’s extensive system of tzedakah ensures that the vulnerable, including this widow, would be sustained— not exploited. Far from being abandoned, she would have been embraced by a communal ethic of care and responsibility.
In spinning this emotionally manipulative story, Korach weaponized the truth of our collective kedusha to undermine the Torah and Moshe’s authority. His rebellion twisted the truth that we are all holy into a populist attack, sacrificing nuance and intellectual integrity in the process.
However, the claim itself affirms a foundational tenet of Jewish identity.
THE VOICE OF HASHEM
Rashi asserts that Korach’s claim wasn’t merely about the presence of holiness within the Jewish people—it was a statement about its source. Korach wasn’t simply affirming that we are all holy; he was anchoring that holiness in the thunderous moment of Har Sinai. After all, the entire nation heard Hashem’s voice. It was this collective moment,
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Korach insisted, that conferred holiness upon every Jew—not through behavior, lineage, or spiritual stature—but simply by being present at that historical moment.
Once a Jew hears the voice of God, he becomes holy. Not because of his deeds or discipline, but because of his experience. He becomes part of a goy kadosh by historical participation alone—even if his halachic behavior doesn’t consistently align with the lofty calling of that title. Korach didn’t merely assert the innate holiness of every Jew—he traced it to the seminal moment when the voice of Hashem became lodged within the heart of our people. Tragically, he twisted this truth into a weapon—turning it against Moshe and bringing calamity upon the Jewish camp in the desert.
THE MERAGLIM FALLOUT
In the aftermath of the meraglim, Korach’s argument became seductively persuasive. The people had just endured the trauma of the meraglim and had been condemned to die in the desert. Imagine the despair that followed. Imagine the crushing guilt—guilt for having betrayed the foundations of Jewish identity, for rejecting the Promised Land, for abandoning the Divine script of history.
A Tosafot in Masechet Bava Batra (119b)
portrays the mekosheish—the man who violated Shabbat—not as a simple transgressor, but as a tragic and misguided “hero.” Sensing potential religious deterioration after the sin of the meraglim, he deliberately violated Shabbat and ensured he would be caught. His intention was to send a jarring message: even for a generation doomed to die in the desert, the Torah remains binding. Even in spiritual exile, the covenant is intact. His illegal act was one of self-sacrifice—a desperate attempt to jolt a demoralized nation back into religious vigilance.
We certainly do not validate any aveirah lishma—a transgression committed for a seemingly higher purpose. Yet his actions reflect the fragile religious state of a nation shaken by the scandal of the meraglim.
A KORBAN FOR IDOLATRY
A similar message emerges from the placement of the special korban brought when the nation unintentionally worships avodah zarah. This korban tzibbur is not listed among the other korbanot tzibbur in Parshat Vayikra, where it would naturally belong. Instead, it is inserted into the end of Parshat Shelach, immediately after the episode of the spies. The Torah deliberately positions it here to stress the same truth: even after national failure, even after theological betrayal, we
remain obligated to halacha. The Torah’s authority does not lapse with our despair.
Evidently, the aftermath of the meraglim was spiritually corrosive. Halachic observance became unstable and vulnerable. Keep in mind that not everyone from that generation perished immediately in the plague that followed the meraglim. The desert camp became a complicated blend: those who had joined the rebellion and were living out their final years, and a younger generation who either had not participated or were not held responsible for their rejection of the Land. The atmosphere must have been heavy—an uneasy coexistence between two generations, between resignation and hope.
In this fragile environment, Korach’s stirring defense of Jewish integrity was deeply compelling. Were all Jews fully observant? Perhaps not. Were there individuals whose halachic commitment had faltered? Likely. Were there some who had lost faith in the dream of Eretz Yisrael? Almost certainly. And yet, Korach declared that every Jew—both those condemned to perish in the desert and those destined to enter the Land—remained holy. Their sanctity, he claimed, flowed not from their current religious performance, but from that transcendent moment at Har Sinai, when they had all heard the voice of Hashem. That encounter created an unbreakable bond, a covenant engraved not only on stone tablets but deep within their souls. Korach’s words must have felt like balm for broken hearts: You are still holy. You are still worthy. Har Sinai still burns within you.
SHEMA AT HAR SINAI
The Midrash teaches that before proclaiming the Ten Commandments at Har Sinai, Hashem first recited Shema Yisrael. Before
delivering the vast corpus of halacha, Hashem reminded us that we would literally hear His voice—Shema Yisrael. Anticipating the pressures of history and the fragility of human will, knowing that halachic observance would sometimes falter, Hashem planted within us a deeper anchor. He reminded us that we once heard His voice, and that echo forged an unbreakable bond between every Jew and the Divine. The verse Shema Yisrael— emphasizing that we all heard His voice even before receiving the Torah’s content—settled not only in our minds and hearts but deep within our collective soul.
It is no coincidence that this is the one pasuk almost every Jew can recite, regardless of halachic observance. It is not just a declaration of faith—it is a memory of a voice that still reverberates within us.
REPAIRING KORACH
Korach announced a profound insight into Jewish religious identity. Though Korach wielded it for rebellion, it touched the essence of our historical truth. Centuries later, this same claim would be used not to fracture Jewish history, but to reclaim it. What Korach misappropriated in defiance would ultimately be embraced in return.
The 18th century was one of the darkest chapters in Jewish history. Galut had dragged on for centuries. In Central Europe, Jewish communities were still reeling from the devastating Khmelnytsky massacres. Communal structures had frayed, and a deep rift had formed between the scholarly elite and the unlettered masses.
Amidst this spiritual desolation, Chassidut emerged as a spiritual revival, a movement that rekindled faith in Hashem’s unbreakable love for every Jew—learned or unlearned,
saint or sinner. At its heart stood the belief in Kedushat Yisrael—the inalienable holiness nestled deep within the soul of every Jew.
Chassidut didn’t just restore faith in Hashem; it restored faith in ourselves. It reawakened the conviction that even a Jew who has strayed far from the halachic path remains bound to Hashem, because his essence is holy. Korach’s assertion— first uttered with sinister intent—would, thousands of years later, be redeemed by a movement that restored its truth without its rebellion.
Chassidut reaffirmed the authority of Torah and mitzvot while resurrecting the belief in the inalienable holiness of every Jew—a holiness that demands dignity in the eyes of fellow Jews and assures unending love from Hashem.
We all heard Hashem’s voice at Har Sinai. That voice lives within us still. Some Jews have endured the exile with their halachic fidelity intact, weathering the corrosive effects of history, persecution, secularization, and the relentless pressures of modernity. Others have not. Their observance may falter, their practices may waver—but they too heard the voice. They too know Shema. The holiness remains. Every Jew is holy.
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HAFTORAH
INSIGHTS
Forever His
In this week’s Haftorah, Shmuel HaNavi addresses the nation during a moment of reckoning. The people had asked for a king, and while their request was granted, it was not without consequence. To impress upon them the gravity of their demand, Shmuel calls out to Hashem—who responds with a sudden burst of thunder and rain during the wheat harvest, an unnatural and frightening display. The people are shaken and cry out in remorse. It is in this moment of national vulnerability that Shmuel speaks words that have echoed for generations: רובעב
, For Hashem will not forsake His people, for the sake of His great Name, for Hashem has been pleased to make you His people. (Shmuel I 12:22)
These words are not merely a soothing response to the people’s panic—they are a foundational truth. Shmuel doesn't minimize their mistake, but he grounds their future not in perfection, but in promise. Hashem’s bond with Am Yisrael is not transactional; it is covenantal. Not because we always act as we should, but because “He willed us to be His people.” His Name is bound with ours. His commitment is unwavering, even when ours falters.
The Midrash in Esther Rabba deepens this idea. As Haman stood below, hurling accusations against the Jewish people, the Malach
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
Michael rose above in defense.
Michael pleads: “Master of the World, Your children aren’t being accused of idolatry, immorality, or murder—they are being accused for keeping Your laws. Hashem answers with fierce loyalty: קֹבשא
,ךְייח! By your life, I have not forsaken them—and I will never forsake them!
This is not just history—it is happening now. We are living these pesukim and this Midrash.
Today, as the Jewish people face modern-day Hamans—threats that are brazen, sophisticated, and global—we are witnessing a Divine refusal to forsake His people. Despite overwhelming pressure, impossible odds, and global accusation, the Jewish people endure. Not just survive—stand tall. Protected, resilient, and united in ways that defy logic.
The very accusations leveled against us—our faith, our values, our insistence on remaining who we are—are the very reasons Hashem defends us. The same thunder that once fell in a summer harvest still rumbles in history. And the same promise still holds: 'ה
תא, Hashem will not forsake His people.
May we take heart in that enduring bond. May we find strength in the knowledge that Hashem’s commitment is not dependent on the moment, but on the covenant. And may we merit to see the Hamans of our day defeated— not by might alone, but by the unwavering will of the One who chose us to be His people.
A PEOPLE THAT RISES LIKE A LIONESS, LEAPS UP LIKE A LION...
TOGETHER WITH ALL OF KLAL YISRAEL WE PRAY FOR THE SECURITY OF OUR NATION, SAFETY FOR OUR SOLDIERS, HEALING FOR THE WOUNDED AND CONDOLENCES TO THE BEREAVED.
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TOWARDS MEANINGFUL PARENTING
REBBETZIN ZEMIRA OZAROWSKI DIRECTOR OF OU ISRAEL WOMEN’S DIVISION
Glitter, Glue, and Geula: Raising the Next Generation in Historic Times
We’re heading toward Geula. We’re watching history unfold. The news is filled with stories of open miracles, Divine timing, and the sense that something big—something Biblical—is happening.
And yet, here I am… sweeping up glitter and wiping up the mess from the last water fight.
While the world shifts and miracles abound, my days are filled with endless computer time negotiations, refereeing sibling squabbles, setting up Zoom links, and digging out yet another arts and crafts idea to keep the kids busy just a little longer. It’s hard to reconcile the awe of Nevuah coming true with the exhaustion of tantrums and spilled glue.
I want to be dancing around the house with gratitude. I want to feel like I’m part of something epic. But instead, I feel drained. And surrounded by whining. Is this what being part of a miracle actually looks like?
I always imagined miracles as moments of euphoria and clarity—fireworks in the sky. But maybe I was wrong. Maybe the mothers in Mitzrayim weren’t floating on clouds during the Makkot. Maybe they were busy
keeping the house running and keeping their children calm. During the Six Day War, were mothers swept up in the national high—or were they trying to manage anxious kids and burnt dinner?
It’s a strange tension: knowing that we are living in historic times, yet feeling so removed from the drama. I know that when the history books are written, they’ll describe these days as filled with awe and wonder… and I’ll remember them as a blur of dishes, messes, and chaos. Where do I fit in all of this?
But then I remind myself of a pasuk in Tehillim that reframes everything. Dovid HaMelech calls out to Hashem in the midst of battle
- “Deliver me and rescue me from the hands of foreigners... For our daughters are like cornerstones, fashioning the form of the home” (Tehillim 144:11–12).
Metzudat David explains
The women are the pillars, the very design of the home. They shape the atmosphere, the stability, the spirit. They are the homefront. Dovid Hamelech knows that he can only win
his battles if the mothers are holding down the fort at home.
Right now, our children are growing up through wave after wave of crisis—Corona, October 7th, sirens, endless uncertainty. Their childhoods have been shaped by trauma, instability, and fear. But we, as mothers (and fathers or grandparents), have the power to shape how they experience it. When we create homes filled with safety, laughter, and warmth—despite the fear outside—we are laying the groundwork for a resilient generation. We are giving our children emotional armor. That is the miracle. That is the war effort.
The name of the current operation, “איבלכָ םע״, is drawn from Bilaam’s words: אשנתי
- Behold, a people that gets up like a lion cub, and like a lion raises itself up” (Bamidbar 23:24). The Ramban explains: the איבל—the young lion—must first get up before becoming the adult lion who rules the jungle. If we want to be a strong nation, our little lions must first stand tall. That means raising children who are emotionally stable, spiritually grounded, and full of hope.
It may not feel like heroism when you’re wiping sticky hands or cleaning the kitchen for the fifth time that day. But when you smile instead of scream, when you keep the peace instead of giving up—you're shaping Am Yisrael’s future. You’re making space for the Geula.
This is what being part of a miracle looks like. It’s strength in the small moments. It’s a glue stick in one hand and faith in the other. This is how we write the next chapter of Tanach—hand in hand with the next generation.
RABBI AARON GOLDSCHEIDER
RABBI AARON GOLDSCHEIDER EDITOR, TORAH TIDBITS
Editor, Torah Tidbits
RAV, THE JERUSALEM SHUL BAKA, JERUSALEM
Rav Kook: Peace is Bitter-sweet
It is rare for the Torah to present a narrative and follow it with a stated moral lesson. Parashat Korach, however, does exactly this. The Torah dramatically depicts the rebellion of Korach and Datan and Aviram, and then states: “one should not be like Korach and his company, as the Lord spoke about him through Moshe” (Numbers 17:5). The Talmud counts this directive as one of the 613 mitzvot of the Torah: “Rav said, Whoever maintains a dispute transgresses a negative command, as it says, ‘one should not be like Korach and his company.’”1 One may not prolong strife.
Korach and his ilk.2
Halachic disagreement is permitted, even encouraged, to deepen our knowledge of Torah. Trying to degrade Jewish leaders, especially those appointed by God Himself, on flimsy pretexts and for frivolous reasons will end badly.
The Mishnah contrasts the type of controversy initiated by Korach with the halachic dissent between Hillel and Shammai: Whatever dispute is for the sake of Heaven will endure; whatever is not for the sake of Heaven will not endure. What is an example of a dispute for the sake of Heaven? The dispute between Hillel and Shammai. What is an example of one not for the sake of Heaven?
1. Sanhedrin 110a.
Nevertheless, we must tread carefully— perhaps even more than usual—when doing battle “for the sake of Heaven.” Rabbi Yisrael Salanter, founder of the Musar movement, was one of the most perceptive students of human psychology. He observed that when a party to a dispute views their argumentation or cause as being “for the sake of Heaven,” they can feel so self-righteous as to refuse to even hear out the other side. One could say that it cannot even be considered a “dispute,” as there is only one side. Better to be less sure that Heaven is on your side, so that the controversy can die down.3
It once happened that Rabbi Shlomo Zalman Hakohen Kook, the father of the famed Rav Kook and a great Torah scholar in his own right from the city of Griva (Grajewo, Poland), arrived at a shtetl in Lithuania right before the onset of Shabbat. The tension
2. Pirkei Avot, 5:17.
3. Rabbi Yissocher Frand, “Parshas Korach: The Most Effective Way of Avoiding Disputes,” torah.org./torah-portion/ravfrand-5773-korach/ (accessed June 13, 2021).
The Imrei Emes
within the community was so proverbially thick that he sensed it immediately. Many community members pleaded with him to use his Shabbat sermon to restore peace to a community so riven by dispute. He obliged. Parashat Korach was being read that week, which says that after the rebellion of Korach, twelve staves were collected from the tribal leaders and placed in the Tent of Meeting. Aharon’s staff was the only one to miraculously produce almonds (Numbers 17:16-24). “Why almonds?” Rabbi Kook asked rhetorically. The Mishnah discusses some almonds that start bitter and become sweet, and others that start sweet and become bitter.4 He explained that a dispute can be compared to the almond that starts sweet and turns bitter. Some enjoy the sport in it—the competition between “teams,” the winners and losers. Others relish the dirt about people that surfaces, and the true face that emerges when you get under someone’s skin. But the sad truth is that as the almond reaches maturity, it unfailingly becomes unpalatable. Peace, on the other hand, has a bitter start. There is great difficulty in making concessions and compromises. In the end though, it is sweet, as everyone ultimately is happy.5
This idea of Rabbi Kook was clearly inculcated in his son, Rav Avraham Yitzchak Hakohen Kook, who worked towards bringing peace and harmony to the individual, the community, the Jewish people, the world, and even the cosmos. The striving for peace was a defining feature of his life and worldview. He wrote sharply about the dangers
4. See Mishnah, Ma’asrot, 1:4.
5. Chief Rabbi Ephraim Mirvis, “D’var Torah: Parashat Korach,” July 6, 2016, https:// chiefrabbi.org/all-media/dvar-torah-parashatkorach/ (accessed June 13, 2021).
of divisiveness:
There is no end to the physical and spiritual evils of dividing the nation into sectors. [...] The imagined division undermines the foundation of all holiness.6
Rav Kook’s use of the phrase “imagined division” reflects his conviction that the Jewish people are fundamentally indivisible. Nevertheless, we live on a plane of existence that Zoharic Kabbalah refers to as the alma de-peruda, the world of disunity. Our task is to bring out and strengthen the underlying unity and harmony.
Rebbe Avraham Mordechai Alter, the third Gerrer Rebbe known as the Imrei Emet, once shared a story of doting in-laws who would host dinner each week for their two beloved sons-in law and their families. Since one son-in-law was a vegetarian and the other loved meat, they cooked for each and the two families ate separately. For years they came, week in and week out. Eventually, the hosts suffered a reversal of fortunes and could not afford meat or dairy, so they served bread, onions, and potato scraps. Out of habit, the families continued to dine separately. The mother-law saw this and cried out, “Now that we are all eating pareve, why are we still sitting separately?”
The Imrei Emet said that this depicts the state of the Jewish people today. Our past is checkered by internal divisiveness, and perhaps some of the major splintering had good cause. But after millennia of suffering and loss we have been left tragically 6. Orot, trans. Naor, 180; Orot ha-Techiyah, ch. 20.
impoverished. Has the time not come to sit together at the same table?7
With the restoration of the Jewish nation to its land, Rav Kook believed that unity was more critical than ever. As the Midrash says, “The moment that the Jewish people become unified, anticipate the redemption.”8 If we can just see it through, we will realize that the bitter pill we must swallow for peace will be completely forgotten as we all enjoy, together, the sweetest fruit it brings: the final redemption.
7. Lorincz, In Their Shadow, 3:216–217.
8. Genesis Rabbah, 98:2.
Rabbi Goldscheider’s most recent OU Press Publication, “Torah United” on the weekly Parsha, can be ordered directly from Rabbi Goldscheider at aarong@ouisrael.org at a special price for Torah Tidbits readers.
1
MRS. LEAH FEINBERG
OU ISRAEL FACULTY
ד"סב
In Hashem’s Hands
A short time ago, having eaten lunch in a cafe in a Jerusalem neighborhood, I walked up to the register to pay my bill. After ringing up my items, the cashier exclaimed, “Today is your lucky day!” Apparently, my bill came to exactly 26NIS, and I was treated to a shiur by the cashier - “Twenty-six is the numerical value of the Name of Hashem, the Source of all blessing, so you are going to have a day filled with blessings!” While nothing extraordinary happened to me that day, I did have an “ordinary” good day, wherein lies the message. Sometimes it behooves us to take note of the fact that the ordinary is in fact extraordinary, and the routines we enjoy are in fact blessings bestowed upon us by the One Above.
Mizmor 136 of Tehillim (the Rambam includes Mizmor 135 as well) is called “Hallel HaGadol” - the great praise of Hashem. This mizmor consists of twenty-six verses, each ending with the refrain “ודסח םלועל יכָ” - for His loving-kindness is forever. The mizmor is introduced with the verse “
” - give thanks to Hashem, for He is good. The psalm relates a catalogue of the kindnesses Hashem has performed and continues to perform, from Creation to the Exodus to
the sustenance provided for every individual - from the universal to the national to the personal, that warrant our recognition. Malbim notes at the outset of the mizmor that the psalmist is speaking of the kindnesses Hashem performs both through the disruption of the natural order and through nature itself, both of which endure forever.1
The psalmist transitions from the magnificence of the cosmos to the direct intervention of G-d in the particular history of Israel with mention of the plague of the firstborn, the subsequent Exodus from Egypt and splitting of the sea and the miraculous conquest of the Land of Israel - openly supernatural events attributed uniquely to the Hand of Hashem, without any intermediary forces such as angels or constellations. Concluding this section, the psalmist shifts from the specific miracles of the past to the ongoing present and to the future. ונל רכָז
- Who has remembered us in our downtrodden state, which the commentators explain as a reference to the exile;
- Who eternally redeems us from our enemies. Malbim explains the transition:
- all of the manifold miracles of the past are the beginning of the process of the ultimate redemption. The miracles of Egypt are still with us as we move along the continuum of Jewish history, paving the way for the future.
The Ramban teaches that the miracles of Mitzrayim must continually remain at 1. Malbim Tehillim 136:1
the forefront of our consciousness because Hashem does not openly intervene in the natural order of the world on a regular basis. Living with an awareness of the great miracles of Yetziat Mitzrayim sensitizes us to the hidden miracles we experience every day. When we lift our hand to kiss the mezuzah on our doorpost, it is a testament to the fact that Hashem controls the world, and intervenes in the course of natural events on behalf of His beloved People.2
In the concluding verses, the psalmist turns his attention from these lofty national principles to the mundane, in what seems like an abrupt transition: רשב
Hashem provides sustenance to all men. Just as Hashem overrides the planetary system to perform grandiose miracles such as the splitting of the sea, so too He oversees the specific needs of every individual.
Following this great song of praise of Hashem are a series of mizmorim written by David HaMelech in a state of great vulnerability, facing enemies from without and from within, yet confident of his destiny as he is in the Hands of Hashem. These in turn are followed by the sweeping praise of mizmor 145, which we recite three times daily in the tefillah of “Ashrei”. This mizmor is so all-encompassing in its praise of Hashem that it is written in the form of an acrostic, the first letter of each verse composed in alphabetical sequence. Thus the mizmorim of vulnerability are bookended by testaments to Hashem’s direct supervision of the world, to remind us that Hashem is with us in every situation in our lives, and everything that happens to us, whether His Presence is openly revealed or discreetly hidden, is under His direction.
2. Ramban Parashat Bo 13:16
May we merit to see the open revelation of Hashem’s Presence through the miracle of the final redemption, and until then, may we merit to recognize the Hand of Hashem both in our daily lives and in the ever-increasing glimpses of His revealed Presence in the unfolding history of our People.
Mrs. Leah Feinberg is a master educator who taught at the SKA High School for Girls in Hewlett for twenty-one years, also serving as Tanach Department chairperson and New Teacher Mentor. Leah is currently on the faculty of the OU Israel Center and has taught in all three cycles of the OU Women’s Initiative Nach Yomi program
In the OU Women’s Initiative Nach Yomi series, currently in its third cycle, women scholars deliver a daily shiur on the books of Prophets (Neviim) and Writings (Ketuvim) at the pace of a chapter a day. Shiurim are geared toward learners of all levels who would like to participate in the twoyear Nach Yomi study cycle. Visit the OU Women’s Initiative to register for additional content.
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ASK THE RABBI SERVICE
OU VEBBE REBBE
RAV DANIEL MANN
Timing of Ma’aser Kesafim
Question: I have been giving ma’aser kesafim for a few years and never know how often I should calculate and give money. Can you give guidance?
Answer: It is important to understand that ma’aser kesafim (which you are blessed with the wherewithal to perform and bodes well for your financial future – see Ta’anit 9a with Tosafot) is not an independent mitzva but rather a mode of fulfilling the mitzva of tzedaka (see Shulchan Aruch, Yoreh Deah 249:1). There are various opinions whether ma’aser kesafim is required from the Torah, required Rabbinically, or a recommended practice (Shut Chatam Sofer II:231), with the latter being the more accepted opinion (see Living the Halachic Process, G-8). Poskim say that the practice has the potential of becoming binding as a repeated mitzva practice. Therefore, one should begin ma’aser kesafim with a stipulation that it not become a neder, or at least that he not be bound to follow the more stringent opinions (see Chatam Sofer ibid.; Ahavat Chesed II:18). It should not be too surprising that this less structured and
Rav Daniel Mann
halachically fluid practice has fewer classical sources and analysis than one might have expected.
Regarding timing, ma’aser kesafim differs from ma’aser of produce, including ma’aser ani. There is no prohibition on using funds before taking off ma’aser kesafim and no fundamental deadline by which the tzedaka must be given. (The prohibition regarding tzedaka is refusing an ani’s proper request for help without excuse (ibid. 247:1).) However, there are sources on timing intervals, especially regarding calculating when to deduct expenses and losses from profits. The Noda B’yehuda (II, Yoreh Deah 198) demonstrates that classical sources hint at a year as a likely calculation period, and the Shut Chavot Yair (224) posits that erev Rosh Hashana is a logical time to do so.
Let us discuss principles of preference and suggest a basic approach that will work well for many people. First, realize that ma’aser kesafim adds two stages to the basic action of tzedaka: calculating and setting aside the money. It is generally worthwhile to do these in proximity to each other, as once one has determined how much he “owes,” he should act with diligence.
One principle of tzedaka is that quantity of actions counts. The more chesed-related acts one does (even “smaller” ones), the better it is for developing positive attributes (Rambam to Avot 3:15). While the Rambam refers to giving money to the ani, this should apply to setting aside money as well. Ma’aser kesafim,
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
after all, separates the experience of tzedaka, as one “takes money out of his pocket” at a different time from when he gives it to the poor person. Therefore, it is good to actively set aside money periodically, even if exact calculation is only done once yearly. One may estimate the amount due and adjust later, including downward (see two opinions in Ahavat Chesed ibid. and the lenient ruling in Tzedaka U’mishpat 5:11 and Living the Halachic Process I, F-5).
Some people’s style and finances make it wise to set aside money as it comes in (for most, from salary), and some set up a hora’at keva (standing order) to ensure consistency. However, this is not necessary and may not even be preferable according to the above Rambam. It is perfectly acceptable to time contributions when you have extra income (e.g., bonuses, help from parents, investment sales).
Nowadays, when much finance is done through bank accounts and electronic payments, it is usually wise to set aside funds in forms that make contributing sizable sums efficient. While there is logic to disbursing money diligently, for many there is great wisdom in keeping significant funds on hand. This makes sense when one wants to be prepared for large needs among family or friends or is waiting for campaigns of favorite charities. Placing such "donations in waiting" in a gemach that guarantees return of funds as needed is ideal to both keep tzedaka money in use and remain prepared.
May we always have the ability to give to others.
Having a dispute?
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
tions of Yishmael are enumerated. Yishmael dies. His ous and powerful offspring. The brevity is interested the Jewish length. echoes tions woman and began father’s that his icant the
BY
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When Avraham addresses the people of Cheit, trying to “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and This seems to be a contradiction. If one is a stranger than is no longer a stranger. What did Avraham mean?
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) this tense situation in order to, both, state his truth and be said, on the one hand, “I am a Resident’ due to G-d’s promise need your agreement to purchase a plot. In other words, Avraham “strangers”, while they understood him as saying that “they”
The peace was kept, and Avraham remained true to his
RABBI av, Beit Knesset
Shabbat Shalom
Dating During Wartime
Shier asks:
How can a couple date meaningfully in the shadow of war with uncertainty ahead, one partner called to reserves, and no consistent streak of dates?
Aleeze answers:
Thank you for your heartfelt question. You’re not alone in this. So many are navigating dating right now in the shadow of uncertainty, fear, and interrupted plans and your words speak to a real and painful place. I’m so glad you reached out.
Let’s start here: This is how Hashem created the world with ups and downs, with times of war and peace, with interruptions and longings. And even now, in these challenging times, Hashem hasn’t paused your story. He’s still guiding it, step by step.
It’s hard to date when there’s no consistency. When one of you is in or out of the army, or even emotionally occupied by everything happening in Am Yisrael, it can feel like a startstop rhythm. But building a relationship isn’t always about momentum it’s about intention. Even a short phone call, a voice note, a message that says “I’m thinking of you” keeps the thread alive. And you may need to wait for a reply but at least you’ve done your part of sending a message.
And yes, there’s fear. Fear of the unknown. Fear of connecting deeply with someone when tomorrow is uncertain. The purpose of dating is to build something lasting. And that includes learning how to stay connected even when disconnected. If this is a person who might be your person, then these challenges are not roadblocks they’re opportunities to practice resilience together.
You can ask yourself:
“How can I show up emotionally, even if we can’t meet physically?”
“What kind of communication works best for us right now?”
“Is this someone I feel emotionally safe with even in chaos?”
And for someone in active service, the question becomes: “Can I be patient with the process? Can I honor their commitment to Klal Yisrael while still investing in this
connection?”
Every “no,” every pause, every delay it’s not a rejection of your dream. It’s a redirection by Hashem, who sees the full picture when we only see the next step. So hold tight. Keep your heart open. Be like the sabra—tough on the outside when needed, but soft and sweet inside. The right person will meet you there. And when the time is right, with Hashem’s help, that home you’re yearning to build will begin to take shape even in the most unexpected of times.
With warmth, faith, and hope, Aleeza
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TORAH 4 TEENS
BY TEENS NCSY ISRAEL
EZRA & TALI SILTON CHASHMODI’IN CHAPTER DIRECTORS
THE POWER OF UNITY
Parshat Korach tells the story of division - about a rebellion that shattered the peace within Bnei Yisrael. Korach challenged Moshe and Aharon, rallying 250 leaders to his cause with the claim:
In contrast, the aftermath of the rebellion shows us a vision of real unity. When a plague breaks out, Aharon runs through the camp with a pan of incense to stop it. The same incense that had been misused by the rebels is now used to heal. Aharon, the man known for loving peace, puts his life on the line to protect even those who had turned against him.
(Bamidbar 16:3)
A message that seemed to care about unity was actually the root of division. The Torah teaches us that true unity is not just standing together physically, it’s standing together with shared purpose, mutual respect, and humility.
Korach’s group was “united” in opposition, but their unity was built on ego and resentment. That kind of togetherness doesn’t last, and in this case, it led to destruction.
The lesson is clear: Jewish unity is not about agreeing on everything, it’s about caring for each other, even when we disagree. When we act with love, we can connect to our nation deeply. Like Aharon, we must bring our people together - especially nowadays, as we see everything going on around us. We must rally together as a nation!
SETH KRASMAN
10TH GRADE, SHA’ALVIM
MODERN ENEMIES, ANCIENT LESSONS
Korach is one of the main stories, if not the clearest case, of Bnei Yisrael congregating and going against Hashem. Korach gathers a large group of his people to challenge Moshe’s leadership. He says, if Hashem made us all equal, why are you and Aharon the leaders of Bnei Yisrael?
The basic motive we can see from Korach is that he wanted equality. But later on, through Moshe’s tests, we can see that’s
not the case. His true intention was to lead the people and take control of the land.
During Korach’s uprising, it brought much disaster to the Jewish people - mentally, physically, and with much suffering. In these current times, Iran is bringing much suffering, mentally and physically, to our Land and people. The Iranian government is trying to cause pain to the Jews. Just like Moshe Rabbeinu was resilient and kept pushing through all the struggles, death, and destruction that Korach brought to the land, may we all be able to persevere and strengthen our faith in these hard times of war.
Most of all, we have to remember that Hashem will bring us out of this, and bring the well-deserved punishment to Iran and all those that harm Am Yisrael.
