Moshe’s Fear

This week’s Parsha is mostly focused on the rebellion of Korach and his Edah. Clearly this story is one that holds many lessons for us, and it can sometimes be difficult to choose one “takeaway” on which to focus. Reflecting on events of the past week, I wanted to discuss one aspect of the Parsha that can perhaps give us Chizuk in this time.

After the initial complaint that Korach brings against Moshe Rabbeinu, and their first exchange, Moshe summons Dosson and Aviram, who were two of Korach’s chief cohorts, in order to speak with them.

Dosson and Aviram, who have a long standing animosity to Moshe, dating back to their time in Mitzrayim, respond: “Lo Na’aleh: We will not come [up.]” They refused to speak directly to Moshe, to accede to his request for a face-to-face meeting. Their message back to Moshe contained a litany of complaints: “Moshe took us from Mitzrayim a land of “milk and honey” to the desert, where we will die. Not only that, but Moshe didn’t take us to the land of Milk and Honey, Eretz Yisroel, or give us land to cultivate…” Their message ended once again with a refusal to come see Moshe: “Lo Na’aleh.”

Moshe’s response to this exchange is bewildering.

The Passuk first tells us about Moshe’s emotional response: “VaYichar L’Moshe Meod.” Normally the word VaYichar would mean “And he became Angry” in this case however, Rashi based on the Medrash Tanchuma, says that VaYichar means “And he became worried.” The addition of the word “Meod” means that Moshe became very worried.

Next the Passuk tells us how Moshe responded to Hashem: “Vayomer el Hahsem Al Tefen El Minchasam: And he said to Hashem: ‘Do not turn to their gift.” Rashi explains that Moshe was asking Hashem not to accept the Ketores of Dosson and Aviram the next day.

There are a number of questions to be asked here. First: why did Moshe become worried? If the word Vayichar meant anger, as it usually does, that would be understandable. Clearly the hate-filled words of Dosson and Aviram would be enough to anger anyone. But what about their response worried Moshe?

Furthermore, why was his reaction to ask Hashem not to accept their Ketores? Would there even be a consideration that the Ketores of such would be acceptable to Hashem? Why was this Moshe’s immediate response to their message of “Lo Na’aleh?”

Let us first understand the source of Moshe’s fear.

The Mishnah in Avos tells us that a Machlokes that is L’shem Shamayim will endure, but a Machlokes that is not L’shem Shamayim will not last. The Mishnah gives examples of each type: A Machlokes L’shem Shamayim is the Machlokes of Bais Hillel and Bais Shamai, a Machlokes Shelo L’shem Shamayim is the Machlokes of “Korach V’adaso.”

Many Miforshim point out that the Mishnah is not drawing equal comparisons. In the case of Machlokes L’shem Shamayim, the Mishnah cites both sides of the argument: Bais Shamai and Bais Hillel. When it comes to Machlokes Shelo L’Shem Shamayim, however, only one “litigant” is mentioned: “Korach V’Adaso.” Shouldn’t the Mishnah say “Korach V’Adaso U’ Moshe V’Aharon?” There are a number of explanations that answer this question but I would like to focus on one that may help us understand the larger picture.

The Mishnah is trying to tell us how one can tell if a Machlokes is L’shem Shamayim or not: one need only look at how the two sides conduct themselves. If someone is involved in a Machlokes that is truly L’shem Shamayim, he will speak to the other side, and try to convince them that his opinion is correct—but the ultimate goal is to reach the truth. He does not mind listening to the arguments presented by the other side, because he seeks the truth. This goal can only be accomplished by constructive discussion between the two sides.

That was Bais Shamai and Bais Hillel: they fought the Milchamata Shel Torah to its conclusion. Each held that he was right, and L’man HaEmes, sought to convince the other of his opinion while paying attention to the arguments of the other side.

A Machlokes that is not L’Shem Shamayim is much different. In this case, the truth has no bearing on the ones involved in the argument—only that their side “win.” Because this is the case, there is no requirement for the two sides to converse: they have no interest in finding the ultimate truth.

That was Korach and his Edah. Their goal was not to discover who was right and who was wrong, they had no interest in fulfilling Hashem’s will. They “knew” that they were correct, and their ultimate goal was to besmirch Moshe’s name.

That is why the Mishnah lists only “Korach V’adaso.” In the case of this Machlokes, and others like it, the fact that there are two sides is almost a non-issue, as no constructive discussion can take place. They will be talking at each other, not to each other.

When Dosson and Aviram refused to come see Moshe, their true intents were clear. By establishing that they had no interest in engaging in meaningful discussion, they were making it plain that they were not acting L’shem Shamayim, but that they were convinced that their position was the right one and there was no chance of changing their mind.

Why then was Moshe afraid when this came to light? One might think he should be happy: if Dosson and Aviram were not acting L’shem Shamayim, there was no chance of them succeeding in their goal. In a way, this actually makes Moshe’s reaction of “Al Tefen el Minchasam” more difficult to understand. They were acting Shelo L’shem Shamayim, why would Hashem accept their Ketores?

The Ramban points out another difficulty with Rashi’s pshat: Dosson and Aviram were not among those who brought the Ketores! They were not included in those 250 people. What then was Moshe referring to when he said “Al Tefen el Minchasam?” Says the Ramban: he was referring to their Teffilos, which are like a Korban. Moshe was asking Hashem not to accept the Teffilos of Dosson and Aviram!

Here were two life-long Reshaim—Dosson and Aviram have been making trouble since Parshas Shemos—yet Moshe specifically asked Hashem not to accept their Teffilos.

Not only were they Reshaim, but the acceptance of their Teffilos would have meant the destruction of the Torah itself: their entire goal was to uproot the standing of Moshe as the Navi Hashem, which would in turn bring all of Torah MiSinai into question.

Yet Moshe understood that even with all these considerations, there was still a possibility that their Teffilos could be answered and could have an effect.

The Darchei Mussar says out that we learn from here the unbelievable Koach HaTefillah: Moshe Rabbeinu had to beseech Hashem to ignore their Teffilos, because there was still a chance that they could be answered.

He uses this concept to discuss the incredible power of a person’s Teffilos.

The Rambam says that if one does not Daven in a time of Tazarah for Klal Yisroel, he is an Achzor. An Achzor is more of a term of selfishness than evil, why is he an Achzor and not a Rasha?

Imagine if there was a disease running rampant in a town and one person had the antidote in ample, but instead of distributing the medicine to those who needed it, he hoarded the entire supply. That person is surely an Achzor!

The Darchei Mussar explains: When there is a Tzarah in Klal Yisroel, the only antidote is Tefillah. Each person has this unbelievable power, the Koach HaTefillah. Each one of us can talk directly to Hashem, and our teffilos can make a difference and turn over the world! If someone doesn’t recognize this, and doesn’t use this power to Daven in times of Tzarah in Klal Yisroel, he is hoarding the medicine that Klal Yisroel needs so desperately. He is indeed a selfish Achzor.

Moshe Rabeinu understood this Koach HaTefilah. He understood that despite the fact that Dosson and Aviram were such Reshaim, and that their Tefillos would be for the devastating purposes, they would still have a Koach.

That is why he worried.

When they refused to engage directly with him, Moshe saw that Dosson and Aviram were acting Shelo L’shem Shamayim. He therefore understood that their intentions and Teffilos were for the wrong purposes. Moshe realized that if their Teffilos would be answered it would be detrimental to the existence of the Torah and therefore of Klal Yisroel, and precisely because he grasped the Koach HaTefillah—at that there was a chance that these Teffilos could be answered— he was afraid!

We must ask ourselves: if the Koach of Teffilah of Reshaim is so powerful, how much more is the Koach of the Teffilos of those with only the purest of intentions?