A Thought on Parshas Korach
A thought on Parshas Korach
"...v'shamru es mishmeres ohel mo'ed..."
"...they shall always guard the Sacred Shrine..." (18:4)
Once Korach's revolt was suppressed, life in the wilderness returned to it original aim of teaching our people to embrace their respective roles and to respect the boundaries which must be guarded in demarcating kodesh from chol, the sanctified and the mundane.
The Rambam (Sefer HaMitzvos 23; Bais HaBechira 8:1) considers the guarding of the Sacred a positive commandment. He notes that during much of our history, when the Temple was in Jerusalem, the Sacred places had to be guarded even though there were no enemies or threats to their sanctity or safety. Rather, the guarding of the Sacred, which included a constant patrol of its perimeter, was a means of displaying its prominence in our lives, its splendor and its honor.
The Mikdash was patrolled and monitored day and night by both Koharnim and Levi'im. The Rambam observes that the honor and splendor was reciprocal: the nation revered the Kohanim and the Levi'im. Their service was for the sake of the entire nation and their post was highly respected. (We continue to proffer elements of honor and respect to those among us today who identify as Kohanim and Levi'im.) Since these men garnered such personal and tribal respect, their serving as guards for the Temple imparted greater dignity and reverence for the place itself. When honorable people take on a task, it means the task is an honorable one.
* * * * *
The Rosh (Rabbeinu Osher ben Yechiel) examines the reality that with the destruction of the sacred places and the cessation of our service there, so much has been lost. No longer can we turn to the Kohanim and the Levi'im to guide and inspire us.
The Rosh notes that the Torah records the father of Korach as "Yitzhar." This name can be translated as "the one who will shine." He introduces us to a verse in the prophet Zecharia (4:14) which says that "there are two shining (yitzhar) men." The midrash expounds:
"This is a reference to two men who shone for us. One was Aharon the Kohen
who was anointed with oil which would shine on for us through his descendants.
The other was Dovid haMelech who would shine on through his descendants."
The Rosh then takes us to another midrash. The Torah tells us (VaYikra 6:2) "zos toras ha'
olah hee ha'olah" - this is the law of the atoning offering which is the atoning offering. Why is there a double reference to this olah? The answer is that there are two modes of atoning. One is through the agency of korbanos, as signified by Aharon and the kohanim who brought those atoning offerings on our behalf. The other is through the agency of repentance, which is signified by Dovid HaMelech, whose life was a process of drawing closer and closer to HaShem. Teshuva is our enduring atonement process.
This, concludes the Rosh, is our consolation. There was indeed a glorious time when the Temple was prominent and the priests and Levites shared in that honor by facilitating the closeness between the Jews and HaShem. With the loss of the Temple, we turn to the second process, drawing on the sweet words of Dovid HaMelech in reciting his Psalms and in constructing our daily and nightly prayers to come closer and closer to HaShem.
Dovid and his words live on, and we will escort ourselves to ultimate geula through our atoning prayers as we hasten to greet Moshiach ben Dovid.
Good Shabbos. D Fox
"...v'shamru es mishmeres ohel mo'ed..."
"...they shall always guard the Sacred Shrine..." (18:4)
Once Korach's revolt was suppressed, life in the wilderness returned to it original aim of teaching our people to embrace their respective roles and to respect the boundaries which must be guarded in demarcating kodesh from chol, the sanctified and the mundane.
The Rambam (Sefer HaMitzvos 23; Bais HaBechira 8:1) considers the guarding of the Sacred a positive commandment. He notes that during much of our history, when the Temple was in Jerusalem, the Sacred places had to be guarded even though there were no enemies or threats to their sanctity or safety. Rather, the guarding of the Sacred, which included a constant patrol of its perimeter, was a means of displaying its prominence in our lives, its splendor and its honor.
The Mikdash was patrolled and monitored day and night by both Koharnim and Levi'im. The Rambam observes that the honor and splendor was reciprocal: the nation revered the Kohanim and the Levi'im. Their service was for the sake of the entire nation and their post was highly respected. (We continue to proffer elements of honor and respect to those among us today who identify as Kohanim and Levi'im.) Since these men garnered such personal and tribal respect, their serving as guards for the Temple imparted greater dignity and reverence for the place itself. When honorable people take on a task, it means the task is an honorable one.
* * * * *
The Rosh (Rabbeinu Osher ben Yechiel) examines the reality that with the destruction of the sacred places and the cessation of our service there, so much has been lost. No longer can we turn to the Kohanim and the Levi'im to guide and inspire us.
The Rosh notes that the Torah records the father of Korach as "Yitzhar." This name can be translated as "the one who will shine." He introduces us to a verse in the prophet Zecharia (4:14) which says that "there are two shining (yitzhar) men." The midrash expounds:
"This is a reference to two men who shone for us. One was Aharon the Kohen
who was anointed with oil which would shine on for us through his descendants.
The other was Dovid haMelech who would shine on through his descendants."
The Rosh then takes us to another midrash. The Torah tells us (VaYikra 6:2) "zos toras ha'
olah hee ha'olah" - this is the law of the atoning offering which is the atoning offering. Why is there a double reference to this olah? The answer is that there are two modes of atoning. One is through the agency of korbanos, as signified by Aharon and the kohanim who brought those atoning offerings on our behalf. The other is through the agency of repentance, which is signified by Dovid HaMelech, whose life was a process of drawing closer and closer to HaShem. Teshuva is our enduring atonement process.
This, concludes the Rosh, is our consolation. There was indeed a glorious time when the Temple was prominent and the priests and Levites shared in that honor by facilitating the closeness between the Jews and HaShem. With the loss of the Temple, we turn to the second process, drawing on the sweet words of Dovid HaMelech in reciting his Psalms and in constructing our daily and nightly prayers to come closer and closer to HaShem.
Dovid and his words live on, and we will escort ourselves to ultimate geula through our atoning prayers as we hasten to greet Moshiach ben Dovid.
Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:01 PM
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