DIVREI TORAH ON PARSHAS KORACH
What the Kohanim receive are described as Ani Chelkicho V’nachaloscho, I am their portion and inheritance. What the Leviim receive are called Matonos, gifts, Cheilaf Avodaschem, in exchange for their work in the Mishkon. In the sixth chapter of Meseches Avos, the Kohain’s portions are similar to tools, that are needed to acquire the status of Kehuna. V’hakihuno Niknis B’esrim V’arbo’oh, the position of Kehuna can be acquired through the 24 gifts given to them. What are they, gifts or tools?
The simplest way to explain this is by using an analogy of a hybrid car. Electricity powers the car, which then drains the car of its energy. Then, as the wheels turn several hundred times each minute, the act of driving replenishes the energy used by the driving. Depending on the terrain and the driver’s habits, a hybrid car can drive forever.
Hashem created a perfect world which, when used properly, will also fuel itself. What is being given to the Kohanim are gifts, but they are also tools which, when used properly, will give them the merit for more gifts which, in turn, gives them more merits.
This same concept applies with everything that Hashem gives people. People’s wealth may be a reward for their previous acts. Once the wealth is in their possession, it becomes a tool to give Tzedoko, learn Torah, support Torah study, etc. When people do Mitzvohs with their money, the reward may be more wealth, which is expected to be used for more Mitzvohs.
Everything Hashem gives people are gifts, tools and, therefore, responsibilities. This includes people’s personality traits. For example, a good sense of humor is a gift. However, people must use their humor to make others happy, motivate them, and do whatever they can with the gift of humor to make the world a better place. It’s potentially a perfect world, try to get it back that way.
The simplest way to explain this is by using an analogy of a hybrid car. Electricity powers the car, which then drains the car of its energy. Then, as the wheels turn several hundred times each minute, the act of driving replenishes the energy used by the driving. Depending on the terrain and the driver’s habits, a hybrid car can drive forever.
Hashem created a perfect world which, when used properly, will also fuel itself. What is being given to the Kohanim are gifts, but they are also tools which, when used properly, will give them the merit for more gifts which, in turn, gives them more merits.
This same concept applies with everything that Hashem gives people. People’s wealth may be a reward for their previous acts. Once the wealth is in their possession, it becomes a tool to give Tzedoko, learn Torah, support Torah study, etc. When people do Mitzvohs with their money, the reward may be more wealth, which is expected to be used for more Mitzvohs.
Everything Hashem gives people are gifts, tools and, therefore, responsibilities. This includes people’s personality traits. For example, a good sense of humor is a gift. However, people must use their humor to make others happy, motivate them, and do whatever they can with the gift of humor to make the world a better place. It’s potentially a perfect world, try to get it back that way.
The author can be contacted at shmuelgluck@areivim.com
In this Parsha, 250 Leviim died while attempting to bring Ketores, incense, into the Mishkon. When they died Hashem instructed Moshe Rabbeinu to melt down their pan’s and make them a part of the Mizbeach (altar). The goal wasn’t to remind people of a failed coup and the price its victims paid. The Mizbeach wasn’t the place for that. The goal was to create a reminder for people to focus their Avodas Hashem, not in the manner that they may want, but in the way that Hashem instructed them, through our Gedolim.
What’s interesting is that in order to convey this message, the Torah allows 250 people to be shamefully remembered for generations, whenever people see by the Mizbeach. Why isn’t the Torah concerned with the shame, and Loshon Horo, required to create this national reminder?
The name of the fruit that Odom HoRishon ate is hidden, in order not to embarrass the tree. Nevertheless, the story itself, which doesn’t portray Odom and Chava in a good way, is told in detail. When is something considered Loshon Horo, and when isn’t it?
Reb Simcha Zissel in his Sefer, Chochma U’mussor, writes, that any story which will motivate people to be better will be a Zchus, even for the people who may have acted wrongly in the story. The Torah, in the story, is giving an opportunity to help others and not speaking Loshon Horo. That is why the great men in Tanach gain even from the dishonorable stories that are told about them, because it enhances their ability to be role models.
Readers shouldn’t consider this a license to say whatever they want about others. However, there are two things that they can gain from knowing that they may be able to tell people negative things others have done:
1) If one is certain that speaking about someone else will not negatively affect the person whose story is being told over (i.e. job, shidduch) and s/he can be used as an example to deter someone else from making the same mistake, it might be permissible to speak of her/him in private. Personally, I would only do it when the story is well known.
2) People should be less protective of their past, and utilize their personal mistakes, when they’re trying to convince others to do what’s right. Personal experiences are often the greatest teaching tool for people trying to help others.
Today, many people are exceedingly private about their own lives. This causes them to lose out on a tool that would be a Zchus for themselves, and for the people they would otherwise be able to help.
What’s interesting is that in order to convey this message, the Torah allows 250 people to be shamefully remembered for generations, whenever people see by the Mizbeach. Why isn’t the Torah concerned with the shame, and Loshon Horo, required to create this national reminder?
The name of the fruit that Odom HoRishon ate is hidden, in order not to embarrass the tree. Nevertheless, the story itself, which doesn’t portray Odom and Chava in a good way, is told in detail. When is something considered Loshon Horo, and when isn’t it?
Reb Simcha Zissel in his Sefer, Chochma U’mussor, writes, that any story which will motivate people to be better will be a Zchus, even for the people who may have acted wrongly in the story. The Torah, in the story, is giving an opportunity to help others and not speaking Loshon Horo. That is why the great men in Tanach gain even from the dishonorable stories that are told about them, because it enhances their ability to be role models.
Readers shouldn’t consider this a license to say whatever they want about others. However, there are two things that they can gain from knowing that they may be able to tell people negative things others have done:
1) If one is certain that speaking about someone else will not negatively affect the person whose story is being told over (i.e. job, shidduch) and s/he can be used as an example to deter someone else from making the same mistake, it might be permissible to speak of her/him in private. Personally, I would only do it when the story is well known.
2) People should be less protective of their past, and utilize their personal mistakes, when they’re trying to convince others to do what’s right. Personal experiences are often the greatest teaching tool for people trying to help others.
Today, many people are exceedingly private about their own lives. This causes them to lose out on a tool that would be a Zchus for themselves, and for the people they would otherwise be able to help.
The author can be contacted at shmuelgluck@areivim.com
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