Korach
Rabbi Jablinowitz
We read in this week's parsha about the rebellion of Korach and his cohorts against the authority of Moshe and Aharon. When Korach originally approaches Moshe Rabbeinu and begins the machlokes, Moshe tries to head him off and says let us wait until the morning (Chapter 16, Pasuk 5), Boker V’Yoda Hashem es Asher Lo. Hashem will inform us in the morning who He will choose to bring close to Him. As Rashi explains, Moshe was hoping that by the morning cooler heads would prevail and Korach and his people would back down.
The Sfas Emes asks what Moshe Rabbienu means when he says Hashem will inform who He will choose. Wasn't Aharon already chosen?
The Gemara in Nidah 30B teaches that a fetus is taught the entire Torah while in its mother's womb. The pasuk in Iyov (Chapter 29, Pasuk 2) refers to this period as Mi Yitneine Kiymei Kedem, Eiyzehu Yamim Sheyeish Bahem Yerachim V'Ein Bahem Shanim, Heveiy Omer Eilu Yarchei Leidah. The period of pregnancy is measured in months and not years, while one's life is measured in years and not months. Rav Hutner points out that these two measures of time are diametrically opposed. The word for month is Chodesh which comes from the word Chadash which means new, while the word for year, Shanah, means to repeat the same thing over. While one is in his mother's womb he learns the entire Torah and is in a period of spiritual growth and this is why it's measured according to Chadashim. However, when he is born he is tapped on his face and forgets the Torah. When he is born into the world he enters the period of Shanim, the physical world of repetition, devoid of inherent growth and rejuvenation. Man's role once he is born is to retrieve the Chidushim of the womb and live a life of meaning and try to maintain a status of constant freshness and excitement.
The Torah teaches in parshat Beha'aloscha regarding Aharon lighting the Menorah (Chapter 8, Pasuk 3), Vaya'as Kein Aharon, and Rashi adds, Lehagid Shivcho shel Aharon shelo Shinah. The pasuk is coming to praise Aharon that he didn't change from that which he was commanded. The Ohr Gedalyahu brings in the name of the Zohar that by the creation it always says Vayehi Kein after something is created, except by the creation of light, the Torah says Vayehi Ohr. This is because Chazal teach that the light in the world was not of the same intensity as that which was created. As Rashi teaches (Chapter 1, Pasuk 4), Hivdilo L’Tzadikim L’Asid Lavo. This light was being saved in the future for the righteous people. When Aharon lit the Menorah it says, Vaya’as Kein. Aharon brought that light into the world through the lighting of the Menorah. The Vaya’as Kein of Aharon paralleled the Vayehi Kein of Hashem in creation. The ability of Aharon in lighting the Menorah was to show the great light of Hashem contained in the Torah which was originally present at the time of creation.
The Sfas Emes teaches that when Rashi explains that the praise of Aharon was "shelo shinah", it doesn't mean that he didn't change. Rather it means he didn't do it in a repetitive manner. His manner was that of Chodashim, of adding excitement and newness to the mitzvah rather than that of Shanim, of continuing to light the Menorah habitually. Just as Aharon lit the Menorah and brought about the light which was extant at the time of creation, similarly he did the mitzvah in a manner which was reminiscent of the growth and excitement of the days in the womb. He reached back to the time of the creation of the world and of the creation of man in order to find the creative spirit necessary to perform mitzvoth.
This idea is famously taught by Rashi in his commentary on Chumash. The pasuk in Keriyas Shemah reads (Devarim, Chapter 11, Pasuk 13), Asher Anochi Metzaveh Eschem Hayom, and Rashi comments, Sheyihyu Aleichem Chadashim K'ilu Shematem Bo Bayom. One's attitude towards Torah has to be that of being new and fresh as if he received it that very day. This is the concept of Hayom.
In a similar vein Moshe said to Korach, Boker V’Yoda Hashem es Asher Lo. Just as we need to accept the Torah on a daily basis, similarly Hashem accepts Bnei Yisrael on a daily basis as well, including its leaders. Hashem's Boker is the parallel of our Hayom. Moshe was telling Korach that in the morning Hashem will tell us who He has chosen since He chooses Aharon on a daily basis. And this is commensurate with the Avodah of Aharon which was on a level of Lehagid Shivcho shel Aharon shelo Shinah, constantly adding enthusiasm in his performance of mitzvoth and making it new every day.
Towards the end of the rebellion Moshe took a staff from each of the tribes and the staff of Aharon flowered and produced almonds as an indication that he was the chosen of Hashem. There is an idea brought by the commentators (the Meshech Chachmah and the Sfas Emes among others) that this flowering indicated that Aharon's selection was a natural one which had existed from the beginning. In a similar manner, we must go back to our beginnings and find our connection to Torah, relive our days of Yamim Sheyeish Bahem Yerachim V'Ein Bahem Shanim, and maintain a life of growth. When we go back to our essence and our beginning, we are able to emulate Aharon HaKohen and find the way to have excitement and freshness in our Avodas Hashem.
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