Korach
Rabbi Jablinowitz
We read in this week’s parsha in the aftermath of the deathly plague which took place after the rebellion of Korach, that Hashem told Moshe to take a stick from each of the twelve tribes and from Aharon. He told him to place them in the Ohel Mo’ed and the one whose staff blossoms is the one chosen for the Kehunah. Moshe did as he was commanded, and it was Aharon’s staff which grew flowers and produced fruit, indicating that he and his family alone were chosen for the Kehunah.
What is the significance of the flowering and fruit growing on the staff of Aharon?
The Gemarah in Yoma 52B states that hidden along with the Aron was the staff of Aharon, U’Shekaideha U’Fracheha, with its flowers and its almonds. The commentators point out that when fruit grows on a tree, first a flower is produced, and then it falls off and the fruit appears. What is this situation of having both the fruit and flower simultaneously? The Tosfos Yeshanim on the page explains that the flowers were still there in places where no fruit appeared. But the Ohr Gedalyahu explains in the name of the Malbim that the flower and the fruit appeared together. The symbolism of having both the flower and the fruit together is that even after having produced fruit, there is still a flowering. There is a constant process of growth and creativity despite having already producing results. This process of ongoing rejuvenation and Hischadshus is the symbol of the Kehunah.
This trait of Aharon is particularly illustrated in the lighting of the Menorah. The pasuk says in parshat Beha’aloshcha (Chapter 8, Pasuk 3) regarding the command to light the Menorah, Vaya’as Kein Aharon. The Ramban learns that this means that though any Kohen could have lit the Menorah, Aharon was insistent in taking this mitzvah upon himself throughout his years of service in the Mishkan. For him the lighting of the Menorah never lost its significance and he was consistent in performing it.
The Ohr Gedalyahu takes this a step further. During the description of creation, the Torah always says Vayehi Chen after the act of creation, except by the creation of light. By light, the Torah states Vayehi Ohr. The Zohar Hakadosh teaches that the reason is because by all of creation the created form was exactly as commanded by Hashem, hence Vayehi Chein. The exception is by light where, as Rashi explains, Hashem saw that the full power of the light was not appropriate for the wicked, therefore it was hidden, Ohr Haganuz, for the righteous for the world to come, hence only Vayehi Ohr.
The Torah describes the lighting of the Menorah by Aharon as Vaya’as Kein Aharon. Every day when Aharon lit the Menorah in the Mishkan, it was the light which had been hidden away, hence Vaya’as Kein. Aharon brought into the world the Vayehi Chein which had been missing by the light of creation. This is the best illustration of the ongoing process of growth and rejuvenation exemplified by the service of Aharon as the Kohen Gadol.
The Sfas Emes adds that the flowering staff of Aharon represents the ability of the Kohen to take a simple piece of wood and make it grow. Just as any slave acquired by a Kohen now has the right to eat Terumah like a Kohen, similarly a simple piece of wood can grow and flourish by belonging to the Kohen. And this trait is perhaps best exemplified in the ability of the Kohen to bring peace and harmony into the world. Though the world by nature is a place of separation, the Kohen has the power of bringing people close to each other and close to Hashem, as the Mishnah in Avos (1, 12) teaches, Hevaiy M’Talmidav shel Aharon, Oheiv Shalom, Rodef Shalom, Oheiv es HaBriyos U’Mekarvan L’Torah. This is why after the strife and rebellion of Korach and the ensuing plague of death, we read of the flowering staff of Aharon. This represents the constant rejuvenating power of Aharon and his power of bringing holiness and peace and harmony into the world.
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