Pans of Goodness

Much of this week’s Sedra focuses of the Machlokes between Korach and Moshe Rabbeinu. The culmination of this argument comes when Korach and his cohorts bring Ketores and are subsequently destroyed in a very public manner. Following the annihilation of this evil group we find a very interesting Tzivuy, one which, if properly understood, may help us internalize an important message that can be learned from this Parsha.

Hashem spoke to Moshe and commanded him to tell Elazar HaKohen to take the Machtos, the pans which were used for the Ketores and use them to make a covering for the Mizbeach. In explaining why this should be done, the Passuk says: “Ki Hikrivum Lifnei Hashem VaYikdashu, V’yihu L’Os L’bnei Yisrael,” because they were used before Hashem, they are Kadosh and they will be an Os for Bnei Yisrael. The Torah, however, does not explain what the Os is. It is also not clear which Mizbeach the covering should be made for, the Mizbeach Hachitzon or the Mizbeach HaPenimi.

The Passuk then tells us that Elazar Hakohen in fact listened: he took the Machtos and made them into a Tzipuy L’Mizbeach. At this point the purpose of the Os is expanded: “Zikaron L’Bnei Yisrael Asher Lo Yikrav Ish Zar…V’Lo Yihiyeh K’Korach V’ChiAdaso.” From this Passuk there seems to be two purposes to this Zikaron. First, the covering of the Mizbeach, made from these Machtos, will remind Bnei Yisrael that one who is not a Kohen should not bring Ketores. Second, it will remind us not to be like Korach and his group.

Why is did the Torah wait until Elazar had actually installed this covering to tell us why it was needed? The words “Zikaron L’Bnei Yisrael…” could very well have been place at the end of the first Passuk, why is the reason only explained in the Kiyum and not in the Tzivuy?

Also, we must understand this whole idea of the Tzipuy L’mizbeach. The Passuk seems to say that these Machtos were Kadosh and therefore must be used in the Mishkan. We know, however, that there are other ways to dispose of something that had Kedusha: for example, they could have been buried. Why did the Torah require that they be used for something within the Mishkan? It seems then that the fact that they are Kadosh is a secondary to the idea of creating an Os or Zikaron. This too requires explanation: we don’t see this idea of creating memorials anywhere else. Why in this case was there a need to create an everlasting reminder of Korach and this downfall? Additionally why did we specifically have to have this Zikaron in the Mishkan, on the Mizbeach? This seems like an unlikely place to deliver this message.

I would like to offer and explanation based on a thought I saw in a Sefer called Sha’arei Simcha, written by R’ SImcha Bunim Sofer.

Earlier in the Parsha we are told that when Korach went out to burn the Ketores, he took with him his wife and his children, including the babies. Subsequently we see that Korach and his family perished, the implication being that the babies were included in those that were swallowed into the ground. Rashi there quotes the Medrash Tanchuma that points out that this is a testament to the destructive power of Machlokes: while Bes Din can only punish someone who is an adult, and Bes Din Shel Ma’alah only punishes someone above the age of twenty, but here even babies were punished. The Sha’arei Simcha points out that there is someplace else where we see the overwhelmingly destructive power of Machlokes and discord. The Gemarah in Yuma says Bayis RIshon was destroyed becaue of three major Aveiros: Shefichas Damim, Giluy Arayos and Avodah Zarah but in the times of the Bayis Sheni although Klal Yisroel kept Torah and Mitzvos and did Chesed, the Beis Hamikdash was destroyed because there was Sinas Chinam. Therefore, concludes the Gemarah, we see that Sinas Chinam is equal to the three Aveiros Chamuros that led to the destruction of Bayis Rishon.

This too is an indication of the terrible destruction that is caused by a lack of Shalom in Klal Yisroel.

The Sha’ari Simcha goes on to cite a number of places throughout Chazal that reinforce the notion that Sinas Chinam is so destructive that the Bais HaMikdash cannot stand if hatred and Machlokes exist.

For example, the Passuk in Hoshea says: “Chabor Atzavim Ephraim, Hanach Lo: If Ephraim is tied to idols, leave him be” but later on the Passuk says: “Chalak Libam, Attah Yeshamu: Their heart is divided, now they shall be found guilty.” The Yalkut Shimoni there says that we see from here that if we are united, then we can be exonerated even if there is idol worship in our midst, but if we are divided, then we cannot be saved. It should be noted that the end of the second Passuk is: “Ya’arof Mizbechosam, Yishoded Matzevoasm: He shall break down their Mizbaeach and destroy their pillars” It would therefore seem that the primary manifestation of this guilt, brought on by a lack of Achdus, is in the destruction of the Bais HaMikdash itself.

Taking this into account, perhaps we can explain why the Zikaron to the story of Korach had to be placed in the actual Mishkan, on the Mizbeach.

When a person comes to the Mishkan to be Mechaper on his Aveiros, there is certainly a sense of appreciation, perhaps even relief, that he has an opportunity to come before Hashem and, through Korbanos, receive a complete Kapara. At that juncture, specifically at that time, the Torah wished to remind us that there is a condition to the existence of this privilege. If we revert to the ways of Korach, if we cannot live in harmony with each other, the Mizbeach cannot continue to exist—we will lose the privilege of Korbanos: “Chalak Libam…Ya’arof Mizbechosam.”

This may also help us understand why the Torah only tells us the reason for the Zikaron when it relates that Elazar did in fact transform the Machatos into a Tzipuy L’Mizbeach.

As we mentioned, there were two Mizbechos in the Mishkan: the Mizbeach HaChitzon, which was made of Nechoshes, and the Mizbeach HaPenimi which was made of gold, but which served as the Mizbeach HaKetores. Thus, it was conceivable that the Machtos, which were made of copper but used for Ketores, could be used to cover either Mizbeach: their material matched the Mizbach HaNechoshes, but their use was associated with the Mizbach HaKetores. The Torah, in the Tzivuy to Moshe, does not indicate with Mizbeach should be covered.

The Netziv, in Hamek Davar, points out that the Passuk only refers to the material that the Machtos were made of when speaking about Elazar’s actions: "Vayikach Elazar HaCohen Es Machtos HaNechoshes.,” He explains that Elazar made the decision to place the Tzipuy on the Mizbeach HaChitzon because they were made of Nechoshes, just like that Mizbeach, and therefore the Torah notes their material at that point.

What compelled Elazar to choose the matching materials as opposed to the similar uses? Why did he choose to focus on the Nechoshes the Machtos were made of and not on the Ketores that they were used for?

Perhaps Elazar was best trying to fulfil the Tzivuy of “V’yihu L’Os L’bnei Yisrael.” If he had installed the Tzipuy on the Mizbach HaKetores, the Machtos would still be associated with Ketores, and the requirement of maintaining their Kedusha would be fulfilled—but few would see it. The Mizbach HaKetores was inside the Kodesh and are into which the Hamon Am was not allowed to enter. If the Tzipuy L’Mizbeach had been put there, people would know that the Machtos of Korach were on the Mizbeach, but they would rarely if ever see them—their capacity as an Os would be greatly diminished.

Therefore the Elazar focused on the Nechoshes aspect and placed the Tzipuy on the Mizbeach HaChitzon, where they would serve as a more prominent Zikaron—“Asher Lo Yikrav Ish Zar…V’Lo Yihiyeh K’Korach V’ChiAdaso”. Maybe this is why the Torah expands on the reason for using the Machtos as a Tzipuy LMizbeach at this point as well. Now that they would be so readily visible to all who entered the Chatzer, their message would be all the more clear, and they could truly act as a Zikaron L’Bnei Yisrael.

If we look at Rashi, though, it seems that the Tzipuy L’Mizbeach was more than a mere Zikaron. The Passuk says “V’Lo Yihiyeh K’Korach V’ChiAdaso” and Rashi says: “Kidai Shelo Yihiyeh K’Korach: So that you will not be like Korach.” The implication of these words is that this Zikaron would prevent us from becoming like Korach: not only would there be a Zikaron to the story of Korach, but the actual Tzipuy itself would have an effect. How does the Tzipuy itself have such a direct impact?

As we noted earlier, Hashem told Moshe to use the Machtos as a covering for the Mizbeach “Ki Hikrivum Lifnei Hashem VaYikdashu,” implying that the Machtos had Kedusha because they were used to bring Ketores. Rashi explains, according to the Pashut Pshat, that the Machtos had a Din of Kli Shares—they were like any other vessel that was used in the service of the Bais HaMikdash.

Many Meforshim, including the Ramban, question this Pshat: how can it be that these Machtos, which were used for a Ketores Zarah for which Korach and his cohorts were killed, be considered a Kli Shares? There are any number of explanations given for the reason that the Torah considered them Kadosh, but this is a glaring question on the Pashut Pshat in the Passuk as explained by Rashi.

I think the answer can be found in the words of the Divrei Sofrim who points out that the Passuk says: “Ki Hikrivum Lifnei Hashem VaYikdashu,” implying that the Kedusha comes from the “Lifnei Hashem” that was present in the Ketores. He explains that the Adas Korach had good intentions—they were seeking a way to be closer to Hashem, but those intentions were misguided and they went beyond the Ratzon Hashem. This seed of good intentions, however, created a certain amount of Kedusha, such that the Machtos became the equivalent of a Kli Shares. Even though the Ketores was a Ketores Zarah and they were punished with death for bringing it, the original good Kavana remained and there was enough of a Lifnei Hashem to create Kedusha.

Taking this into account, we can understand how the Tzipuy L’Mizbeach can prevent us from falling into the trap of Adas Korach and the Sinas Chinam that brings such utter destruction.

If we wish to truly love every Jew, to be able to tolerate those that are not like us, those that have a different outlook, approach or even value system, we need only look at the Tzipuy L’Mizbeach. Here we had people who were among the worst Reshaim and were punished in almost public and brutal fashion, yet their innermost good intentions caused their Machtos to have Kedusha. Certainly we can find good in every member of Klal Yisroel, we can find the Lifnei Hashem in members of each camp, in the Avodas Hashem of even those who approach Yiddishkeit differently than us.

If every time one walked into the Mishkan he saw that Tzipuy, made from those very Machtos, he would have a different outlook on his fellow Jews. He would be reminded to see the good that is present in even the most seemingly evil members of our nation. This would certainly serve as an apt Zikaron and impel him to fulfil the directive of Lo Yihiyeh K’Korach V’ChiAdaso. B’Avonoseiu HaRabim we do not have the Mizbeach and we cannot see the Tzipuy L’Mizbeeach. But as we think about the destruction brought about through the Machlokes of Korach V’Adaso, we must take into account the fact that their very Machtos were made into that Tzipuy and that there is potential for Kedusha in each and every single member of Klal Yisroel. This will enable us to stay far from Machlokes and Sinas Chinam and can help us rebuild the Bais Hamikdash and behold the Mizbeach in all its glory.