Parshat Korach 5785
Rabbi Jablinowitz
We read in this week’s parsha after the rebellion of Korach is quelled, Hashem strengthens his Bris with Aharon and his descendants and reviews with him all the Matnos Kehunah they received. This Bris with the Kohanim is described as (Chapter 18, Pasuk 19), ברית מלח עולם. The eternal covenant with the Kohanim is compared to salt. Rashi explains that this is because just as salt doesn’t spoil, so too the Bris will be forever.
The Sfas Emes has a different explanation. He brings the Gemara in Berachos 34A which teaches that when one is asked to be the Shaliach Tzibbur, he should refuse. And if he doesn’t refuse and goes straight up to the Amud, he is compared to a cooked dish without any salt. But if he refuses too much, he is like a dish which has been spoiled by too much salt. What should one do? When he is first approached he should refuse. When the request is repeated, he should get ready to approach. And when he is asked again, he should go up to the Amud.
The Medrash Rabbah on our parsha (18,9) teaches that when Moshe Rabbeinu anointed Aharon as Kohen with the special oil used for consecration, the שמן המשחה, Aharon became quite scared. He was afraid he was guilty of violating the prohibition of מעילה, benefiting from items which are meant for the exclusive use of the Mikdash. He felt that he wasn’t worthy and therefore was considered as using the שמן המשחה for personal use. The Medrash continues with the pasuk in Tehillim (Chapter 133, Pasukim 1-3) הנה מה טוב ומה נעים שבת אחים גם יחד. כשמן הטוב על הראש ירד על הזקן זקן אהרן...כטל חרמון. The Medrash concludes, just as the dews of the Chermon don’t have a prohibition of Me’ilah, so too the oil on the head and beard of Aharon have no איסור מעילה.
In the beginning of parshat Shemini, the pasuk says (Chapter 9, Pasuk 7), ויאמר משה אל אהרן קרב אל המזבח. Rashi comments that Aharon was afraid to approach the Mizbeach and Moshe said to him, למה אתה בוש, לכך נבחרת. Why are you being shy and afraid; this is the task for which you were chosen.
The Sfas Emes on parshat Shemini teaches that Moshe’s words to Aharon can be interpreted to mean, it is because you have the midah of Bushah that you were chosen! Aharon had the trait of being a סרבן; when he was asked to step forward, he responded that he was unworthy. We saw this in the Medrash above and in Rashi’s words in parshat Shemini. And this is exactly what is required for the Kehunah. One who runs forward to take on a position of authority, like being Sheliach Tzibur, is considered as having no salt and being tasteless. This is why the Kehunah is called ברית מלח עולם.
But when one is repeatedly told to take on the task, he needs to respond positively. Ultimately, Aharon accepted the responsibility and did it with conviction. The pasuk says in the beginning of parshat Beha’aloscha by the lighting of the Menorah (Chapter 8, Pasuk 3), ויעש כן אהרן. The Ramban teaches that Aharon lit the Menorah every single day in the Mishkan though it could’ve been lit by any Kohen. Once he took on the responsibility of the Kehunah, he fulfilled it with alacrity and ceased refusing to come forward.
We read in parshat Shemos by the burning bush that Moshe repeatedly refused to take on the role of leader of Bnei Yisrael and approach Pharaoh and request he let Bnei Yisrael out of Mitzrayim. This continued until the pasuk states (Chapter 4, Pasuk 14), הלא אהרן אחיך הלוי ידעתי וכו'. Rashi comments that Aharon was meant to be the Levi and Moshe the Kohen. But since he was continuously refusing, he was like a dish with too much salt and not worthy of the Kehunah, of the ברית מלח עולם.
The Sfas Emes teaches that Moshe’s refusal was because he was unique among men. He is described as (Chapter 12, Pasuk 3), עניו מאוד מכל האדם. He was considered like the angels, as the pasuk refers to him in V’Zos Haberachah (Chapter 33, Pasuk 1), איש האלוקים. The Kohen needs to have the middle position; taking on the authority, but all the while feeling unworthy of being the one for the job.
Korach was certainly not the one for the job. He ran after the authority and attempted to claim it for himself. The pasuk says at the end of parshat Yisro (Chapter 20, Pasuk 23), לא תעלה במעלת על מזבחי. Chazal learn from here that there needs to be a ramp up to the Mizbeach; one may not take wide, inappropriate steps up the Mizbeach. This was Korach. He tried to run up to the Avodah; he ran to secure the position for himself. But the Kehunah is a ברית מלח עולם. The Medrash describes walking up the ramp in a tasteful, heel to toe fashion. The Kehunah must also be approached in a tasteful, moderate manner.
The Mishnah in Berachos 34A states that העובר לפני התיבה וטעה יעבור אחר תחתיו ולא יהא סרבן באותה שעה. Someone who is being the Shaliach Tzibur and makes a mistake, someone else should come forward to take his place and he should not refuse at all in this case. After Korach and his cohorts made this terrible, costly mistake, Aharon puts down the plague with the Ketores. The pasuk states (Chapter 17, Pasuk 12), וירץ אל תוך הקהל. When faced with the serious error of Korach, Aharon abandoned the elegance of not running towards the Mizbeach, and of refusal, and ran forth to quell the plague. The Bris of Kehunah, the ברית מלח עולם, requires not only moderation, but the ability to change course and take extreme action in the time of need.
Good Shabbos
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