"Moshe is Truth and his Torah is Truth"

The Torah portion of Korach describes how Korach led a band of 250 men to rebel against Moshe and Aharon. Our Sages relate[1] that in the end, the rebels admitted their error with the statement: "Moshe is truth and his Torah is truth."

Although Korach and his band rebelled against Moshe as well, the simple context of the verses seems to indicate that their main quarrel was with Aharon. Thus, when Korach demanded to know "why are you setting yourselves above G-d's congregation,"[2] Moshe responded that the rebels, together with Aharon, should offer incense, and "the one chosen by G-d is the holy one" - the rightful High Priest.

Since the main target of their complaint was Aharon, their admission of wrongdoing should have consisted of the simple statement: "Moshe's Torah [wherein it states that Aharon is to be the High Priest] is truth." Why did they also declare: "Moshe is truth"?

And there is something even more perplexing about Korach's revolt: The Gemara states[3] that "whoever prolongs a quarrel transgresses a prohibitive command, for the verse states:[4] 'They shall not be like Korach and his band.' "

How can it be said that whoever prolongs a quarrel - no matter how picayune - is likened to Korach and his band, when the rebels' quarrel consisted of challenging the very authenticity of Moshe's Torah?

We must conclude that their primary sin lay in the fact that they quarreled at all. This is in keeping with the comment of the Rabbis[5] that Moshe feared the rebellion itself less than he feared the strife it entailed. "Moshe heard this, and threw himself on his face"[6] - "Because of the quarrel."[7] Indeed, Korach's very name, a description of his personality,[8] is related to the verb karchah, meaning uprooting, separation and division.[9]

Concerning Torah, the verse states:[10] "Its ways are pleasant ways, and all its paths are peace." Moreover, Torah was given to us in order to "bring about peace in the world."[11] Thus quarrel and strife are the very antithesis of Torah and Moshe,[12] inasmuch as the Torah is called after his name.

Although the phrase "A lover of peace and a pursuer of peace,"[13] is used with regard to Aharon (this being the deeper reason for Korach's quarrel with Aharon), the main thrust of Korach's quarrel was with Moshe, for the fact that Aharon was the High Priest stemmed from the fact that it was so ordained in the Torah given through Moshe.

Specifically, the essential aspect of peace - Torah - is the attribute of Moshe. Hence, Moshe was removed from mundane matters. Thus, when the Jewish people demanded meat, he said: "How can I relate to meat," and it was provided through the 70 elders.[14] It was for this reason that actual peace in the world was brought about through Aharon, who descended to all creatures and elevated them to Torah.

Thus, quarrel and strife themselves - "Korach," from the root karchah - are in stark opposition to Moshe, though the actual deeds of quarrel and strife are in opposition to Aharon, the individual who brings about peace.

Clearly then, although Korach and his band targeted Aharon, at the heart of the dispute was their opposition to the very concept of peace - the quality of Torah and Moshe.

This was why their admission of wrongdoing consisted of the statement: "Moshe is truth and his Torah is truth."

In order to be sure that one's penance is proper and that one will not commit the same sin again, it is necessary to remove the very cause and root of the sin.

Since the quarrel with Aharon was a result of the rebels' deeper quarrel with Moshe and his Torah, it followed that their admission of error had to include the phrase: "Moshe is truth" as well as "and his Torah is truth."

Based on Likkutei Sichos, Vol. VIII, pp. 103-107

   

Notes:

1. (Back to text) Bava Basra 74a; Sanhedrin 110a; Bamidbar Rabbah 18:20.

2. (Back to text) Bamidbar 16:3.

3. (Back to text) Sanhedrin 110a.

4. (Back to text) Bamidbar 17:5.

5. (Back to text) Bamidbar Rabbah 18:6; Tanchuma, Korach 4.

6. (Back to text) Bamidbar 16:4.

7. (Back to text) Rashi ibid.

8. (Back to text) See Yoma 83b.

9. (Back to text) Sanhedrin 109b.

10. (Back to text) Mishlei 3:17.

11. (Back to text) Rambam, conclusion of Hilchos Chanukah. Cf. Gittin 59b.

12. (Back to text) See Likkutei Torah, Matos 87a.

13. (Back to text) Avos 1:12.

14. (Back to text) See Likkutei Torah, Vaes'chanan 12a.

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Firstborn in Body - Firstborn in Spirit

The section of Korach lists the gifts that are to be given by the Jewish people to the Kohanim, the priests. These include the firstborn of certain animals, as well as the redemption moneys for the "firstborn of man," and other firstborn.[1]

The Torah goes on to state:[2] "You must not, however, redeem the firstborn of an ox, sheep or goat." Rather, these animals are to be brought as an offering to G-d, with the flesh belonging to the Kohanim, similar to the Wave Peace offerings.

Rashi[3] notes that the verse is telling us that the offerings of firstborn animals are similar to Peace offerings: just as Peace offerings are eaten by the Kohanim for two days and one night, so too with regard to the Firstborn offerings. Thus, Rashi notes, the Firstborn offerings are unlike Thanksgiving offerings, that are eaten for only one day and night.

In the Sifri[4] and Gemara,[5] there is an opinion that the verse comes to preclude our likening the Firstborn offerings to the Sin offerings and Guilt offerings that are also eaten by the Kohanim, but are only eaten for one day and night. Rashi, however, makes no mention of the above, stating only that the Firstborn offerings should not be compared to the Thanksgiving offerings.

The simple explanation for this is that Rashi bases his commentary on the statement which specifically mentions that only a portion of the Firstborn offerings belong to the Kohanim, while the Sin offerings and Guilt offerings belong entirely to them.

We may, however, say that Rashi is alluding to something more profound:

The term "firstborn" denotes the Jewish people, referred to in the Torah as, "My son, My firstborn, Israel."[6] The term "firstborn of man" refers to the Jews' G-dly soul, while the firstborn of an animal - a kosher animal - alludes to the Jews' "animal," or natural, soul.

Rashi need not mention that the Firstborn offerings are dissimilar to Sin offerings and Guilt offerings, for as the verse relates to the simple and intrinsic aspect of the Jew, there is no thought that a Jew - in and of himself - has the capacity for sin.

With regard to the Jews' G-dly soul, even the lowest level of this soul, the Zohar[7] states that the possibility of sin is an enigma and a mystery. Rashi expresses an even greater novelty: even the Jews' animal soul will not sin on its own.[8]

Rather, the "firstborn" is likened to the Peace offering: the G-dly soul descended within the animal soul and the physical body in order to bring about peace in the world - to transform the animal soul, the physical body, and the world as a whole, into a dwelling for G-d.

It is, however, necessary for Rashi to negate the comparison with a Thanksgiving offering, for while a Thanksgiving offering is also a Peace offering, it comes after an individual has been miraculously saved from a life-threatening situation.

In terms of man's spiritual service, this refers to a person who is severely tested with regard to his spiritual service, placing his spiritual life in jeopardy. Yet, the person succeeds in extricating himself through a "miracle," i.e., a manner of spiritual service and self-sacrifice beyond his level of comprehension, and far beyond his "natural" manner of service.

We may thus think that, although a Jew is not subject to "Sin and Guilt offerings," i.e., he may not actually sin, he may nevertheless - because of his body and animal soul - be subject to spiritual tests, so that the "peace" he accomplishes in the world is bound up with "thanksgiving" - for it involves a level of service beyond the norm - a "miracle."

Rashi therefore negates this notion as well, for a Jew's simple faith in G-d is so strong and permeates him so completely that he is always at one with G-d. He will thus never encounter situations from which he must extricate himself through "miraculous" means; every Jew's very nature ensures constant unity with G-d.[9]

Based on Likkutei Sichos, Vol. XXIII, pp. 134-140

   

Notes:

1. (Back to text) Bamidbar 18:15-16.

2. (Back to text) Ibid. verses 17-18.

3. (Back to text) Ibid.

4. (Back to text) Ibid.

5. (Back to text) Zevachim 57a.

6. (Back to text) Shmos 4:22.

7. (Back to text) III, p. 13b, 16a.

8. (Back to text) See Tanya, chs. 1, 7, 8.

9. (Back to text) See Tanya, chs. 24, 25.