Parshat Korach 5779
Rabbi Jablinowitz
We read in the beginning of this week’s parsha the initial statement of rebellion by Korach and his people, where he accuses Moshe Rabbeinu of asserting authority over Bnei Yisrael. Moshe initially responds Boker V’Yoda Hashem es Asher Lo, in the morning Hashem will indicate who it is that He shall choose. Rashi explains that it was an attempt by Moshe to get Korach to wait until the morning, assuming that by then he will calm down and cooler heads will prevail.
The Sfas Emes asks regarding the simpler meaning of Boker V’Yoda Hashem es Asher Lo. The implication is we will find out in the morning who Hashem has chosen, which implies that He hasn’t chosen yet. Surely Moshe should inform Korach immediately that the status of Aharon as the Kohen has been decreed by Hashem and Moshe and Aharon are not usurping authority which is not theirs.
The Sfas Emes answers that the reason Moshe said to Korach, Boker V’Yoda Hashem es Asher Lo, is because even though Aharon had already been selected by Gd as the Kohen Gadol, it is an ongoing process. Every day Hashem chooses Bnei Yisrael and its leaders over again. Just as we say Shema Yisrael every day, twice a day, and accept Hashem and His mitzvoth upon ourselves, so too He accepts us over again every day as well.
This is a very important theme expressed by Chazal in a number of different places. The idea is that there is a very dynamic relationship between us and Gd which must be expressed in our Avodas Hashem. There is a newness and a freshness every day; a reaccepting of obligation and loyalty between ourselves and Hashem. Rather than being involved in an ancient covenant between Gd and our forefathers, we are part of a living and an ongoing dynamic of acceptance and reacceptance. And this point is poignantly made with the word Boker, morning, which is the sun rising again every morning and bringing new light and new opportunity to our lives. And this point is also reflected in Rosh Chodesh, the beginning of every month, where the moon begins small, then it waxes and wanes, only to start over again.
The Sfas Emes also gives us another way of viewing meaning of the pasuk. The dispute between Korach and Moshe and Aharon was meant to be a test, a Nisayon. Aharon, he explains, showed his righteousness by keeping quiet and not responding. As Chazal teach, Kol HaBoleim es Piv B’sha’as Merivah, one must learn to keep his mouth closed during a dispute, even if it makes him look bad. This exact point is made by the Ramban who explains that it was Moshe alone who fell on his face during the initial stages of the dispute, Vayipol al Panav and not Vayiplu, because Aharon didn’t want to respond to Korach’s charges against him. And he was quiet despite the fact that his silence could have been incorrectly interpreted as an admission.
This is another dimension to the meaning of the pasuk Boker V’Yoda Hashem es Asher Lo. Every time a tzadik passes a test, it gives us a new understanding to his greatness. When Avraham Avinu passes his final nisayon at the Akeidah, Hashem says to him, Atah Yadati ki Yeraih Elokim Atah, now I know you are a Gd fearing person. And before he wasn’t?! Rather, there was a new level of greatness reached by Avraham where he actualized his potential in a way he hadn’t previously (see the Ramban on the pasuk). In a similar way, this is what the pasuk Boker V’Yoda Hashem es Asher Lo is teaching. The word Yoda is like the words Atah Yadati. There was a new understanding of the greatness of Aharon. So even though Aharon had previously been chosen, his “chosenness” reached a new level; it reached a higher level of “knowledge” by Gd.
This explanation parallels the first p’shat. Life is full of challenges, of nisyonos, which give us an opportunity to grow and have an ongoing, dynamic relationship with Hashem. So even though Aharon had previously been chosen, Moshe correctly stated that tomorrow, with the light of the morning, Aharon will be chosen, with a higher level of closeness with Hashem.
Good Shabbos
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