Parshat Korach 5784
Rabbi Jablinowitz
We read in this week’s parsha about the rebellion instigated by Korach. The Medrash Rabbah on our parsha (18,3) teaches about Korach, חכם גדול היה קרח ומטועני הארון. Korach was very learned, and was among those who carried the Aron. If Korach was indeed such a Torah scholar, how could he have possibly gone so astray and caused such a Machlokes among Clal Yisrael?
The pasuk in Mishlei (Chapter 30, Pasuk 8) states, ראש ועושר אל תתן לי הטריפני לחם חקי. Don’t give me poverty, and even wealth; rather provide me with what I need. This wisdom of Shlomo Hamelech teaches that not only is poverty obviously a challenge, but so is wealth. As the next pasuk in Mishlei teaches, פן אשבע וכחשתי ואמרתי מי ד'; Lest I become satiated and I will deny and say who is Hashem? Wealth can lead to arrogance and a sense of entitlement, and ultimately, denial of Hashem. Therefore, the best thing to ask for is, just provide me with what I need.
There is another pasuk in sefer Mishlei which states (Chapter 11, Pasuk 18), בוטח בעשרו הוא יפול, the one who relies on his wealth shall fall. The Medrash Shochar Tov on Mishlei teaches that this pasuk is referring to Korach, and that he was a very wealthy man who fell. But the Zohar Hakadosh teaches, אין עני אלא מן התורה והמצוות. All references to poverty actually refer to a lack of Torah and mitzvos, and consequently, great wealth indicates much knowledge in Torah and performance of mitzvos.
Referring to Korach as a man with much Torah knowledge fits well with the Medrash quoted above referring to Korach as a חכם גדול. And he relied on his wealth, i.e. his knowledge, and because of his arrogance, he fell. But how are we to reconcile this understanding with the pasuk in Mishlei which states, ראש ועושר אל תתן לי? If the wealth in this pasuk refers to Torah knowledge, why would one say, don’t give me too much Torah knowledge? Why would we say, just give me what I need?
When one receives an Aliyah to the Torah, he recites two brachos, one before and one after. The Chidushei HaRim teaches that these two brachos parallel the two brachos one is required to make before he eats, and after he eats. Before one eats, one thanks Hashem for providing him with food when he is hungry. And the bracha one makes after he eats, Birchas Hamazon, is a bracha thanking Hashem for all he is receiving from the food. He thanks Hashem for allowing all the food to be digested and absorbed within his body.
This last point is clear, he explains, based on the Halacha (Shulchan Aruch, 184,5), עד אימתי יכול לברך עד שיתעכל המזון שבמעיו. One can bentch until the food is digested within his body. This indicates that the point of the bracha is to thank Hashem for the food being absorbed into his system.
Similarly, when we say a bracha after the Torah, we are thanking Hashem for the Torah and allowing it to be absorbed into our body. This is why we say, וחיי עולם נטע בתוכנו. We are thanking Hashem for allowing the eternal Torah to be absorbed within us and become part of our essence.
The Sfas Emes explains that this is the meaning of הטריפני לחם חקי. The word Lechem, bread, means sustenance, but it also references the Torah, as the pasuk says in Mishlei (Chapter 9, Pasuk 5), לכו לחמו בלחמי, partake in my bread which indicates the Torah. This is because Torah is meant to sustain a person and provide him with his essential life and meaning. Therefore, this pasuk is saying, don’t give me just wealth, i.e. Torah knowledge. That was Korach. I want הטריפני לחם חקי; provide me with Torah learning that will make an impression on me, that will sustain me. These words are meant to be like the bracha before the Torah which parallels the bracha rishonah on food. I want the Torah to be absorbed into my body and become part of me. I want my Torah to be Lechem.
The Sfas Emes suggests this idea in the Mishnah in Avos (Chapter 3, Mishnah 21), אם אין קמח אין תורה. If there is no four, there is no Torah. In order for Torah to be effective, it must be flour. It must provide sustenance and be absorbed into one’s body like bread. It must impact upon a person’s life and not just be external knowledge. Regarding such knowledge, Shlomo Hamelech said, ועושר אל תתן לי, and בוטח בעשרו הוא יפול. Rather, one needs to pray that his Torah become part of him like bread, הטריפני לחם חקי.
The Sfas Emes adds that this is the meaning of the words describing the death of Korach (Chapter 16, Pasuk 33), וירדו הם וכל אשר להם חיים שאולה. The simple meaning is they went down to the pit alive. But he teaches that it indicates that they went down to their pit of destruction together with their חיים, their Torah. Instead of providing them with חיי עולם, their Torah brought them to destruction. Korach and his cohort’s inability to have their Torah impact upon their lives caused them their downfall. They used their Torah knowledge in a perverse way. They became arrogant with their Torah and made their own conclusions regarding mitzvos. They did not accept what Hashem commanded, and this led to their downfall, as the pasuk says בוטח בעשרו הוא יפול. The only way to succeed in Torah is to have it be part of our lives and absorbed into our bodies as our daily bread. As Shlomo Hamelech teaches, הטריפני לחם חקי.
Good Shabbos
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