Parshat Korach 5780
Rabbi Jablinowitz
We read in the beginning of this week’s parsha of the rebellion of Korach and his followers. When the name of Korach is brought in the first pasuk, it mentions his antecedents, but stops with his great grandfather Levi. Yaakov Avinu isn’t mentioned as being the generation before and Rashi comments that this is because She’bikesh Rachamim al Atzmo; Yaakov asked for compassion on himself that his name not be mentioned and associated with the rebellion of Korach. This request was made when he blessed his children before he died, and he says by Levi (Bereishis, Chapter 49, Pasuk 6), B’Kehalam Al Taichad Kevodi, my honor should not be associated with their rebellion.
What does Rashi mean when he says that Yaakov asked for compassion upon himself? And further, Rashi adds that in Divrei Hayamim when the descendants of Levi are mentioned as having been selected to serve in the Beis Hamikdash, Korach’s name is mentioned as being a descendant of Yaakov Avinu. Why is this so; it would seem that Yaakov would not want his name mentioned by Korach’s name for any reason!
The Sfas Emes teaches that when Rashi explains that Yaakov asked for compassion for himself, She’bikesh Rachamim al Atzmo, he was referring to his attribute of Emes, which is unique to Yaakov Avinu, as the pasuk says in Michah (Chapter 7, Pasuk 20), Titen Emes L’Yaakov. Yaakov implanted this trait of Emes within each and every Jew. The Chidushei HaRim adds that the nature of Emes is that it never changes, it is a constant, as we know from the Torah itself, which is the manifestation of Truth.
And this is why the uniqueness of the “Avhus”, the status of a forefather, of Yaakov Avinu, is Yisrael, Af Al Pi Shechata, Yisrael Hu. As opposed to Avraham who had Yishmael and Yitzchak who had Eisav, with Yaakov began the new era of a Jew always remaining a Jew despite his sinning. No number of sins can change his essential status, he always remains a Jew. When a person sins, he sullies himself and loses a connection to his previous holiness, but his essence remains. And this is an expression of the midah of Emes bequeathed to us by Yaakov Avinu. It is eternal and never changes.
This is why Yaakov didn’t want his name mentioned by the sin of Korach. It wasn’t a personal matter; rather the notion of truth can’t sit together with the idea of strife, and fighting and disagreement. Remove my name from the parsha of Machlokes, Yaakov prayed, but put it with the Levi’im during the listing of those doing service in the Beis Hamikdash. Emes and Avodah go together, therefore it was appropriate to list Yaakov’s name on the same list that included Korach.
The time when the midah of Emes of Yaakov is most recognizable is on Shabbos. Shabbos Kodesh, which is Mei’Eiyn Olam Haba, is a day of Emes, and our eternal essence of holiness is most felt. Therefore, the Gemara in Shabbos 1118A teaches, Kol Ha’Me’aneg es Ha’Shabbos, anyone who fulfills the mitzvah of Shabbos, receives the portion of Yaakov Avinu, V’Ha’achalticha Nachalas Yaakov Avicha. Even though we always carry with us the portion of Yaakov, the portion of Emes which is eternal, nonetheless we feel it more on Shabbos. On Shabbos it becomes our sustenance, as the pasuk says V’Ha’achalticha Nachalas Yaakov Avicha. We always have it, but we don’t always feel it. And it’s regarding this midah of Emes that Yaakov asked for mercy, and that it not be ruined by or associated with the rebellion of Korach.
Good Shabbos
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