Korach Stick Figures

Most of Parshas Korach is dedicated to the story of Korach V’Adaso and its aftermath. As we learn the Parsha, there seem to be three separate parts or phases to this calamitous chapter in the history of Klal Yisroel. The first part is the initial Machlokes that Korach and his faction began with Moshe Rabbeinu, which ends with the aggressors demise as they are either swallowed up into the Pi HaAretz or consumed by an Aish Min Hashamayim. Then, the Torah tells us that members of Klal Yisroel rose up against Moshe and Aron, accusing them of causing the deaths of the Adas Korach, at which point a Magaefa struck Klal Yisroel killing 14,000 people before Aron was able to stop it with the Ketores. The next part of the episode, begins right after the Torah tells us that the Magefa ended, and while the basic story is familiar to most, as always a closer look is necessary.

Without an introduction of any sort, the Torah relates that Hashem spoke to Moshe: “Daber El Bnei Yisroel V’Kach M’Itam Mateh Mateh L’Bais Av.” Moshe was told that the Nasi of each Shevet was to write his name on a Mateh and bring it to the Mishkan, where they would be placed alongside the Mateh of Aron. The purpose of this exercise, referred to as the Mivchan HaMattos ,is explicit: “V’Haya HaIsh Asher Evchar Bo Matehu Yifrach,” one of the Matos would sprout, indicating that its owner was chosen by Hashem. The Pessukim tell us that this Tzivuy was carried out, and it was the Mateh Aron that exhibited the sign mentioned by Hashem: “Vayotzeh Perach VaYatzetz Tzis VaYigmal Shekedim”, it brought forth sprouts, then blossoms and finally almonds grew. Following this Nes the Torah tells us that each Nasi came forth to claim his Mateh, and Hashem commanded Moshe to keep the Mateh Aron as a Zikaron

As we consider these Pessukim, there are a number of basic questions to be asked, some of which are discussed by the earliest Miforshei HaChumash. First, the Torah does not seem to indicate why the entire procedure was necessary—what occurred that prompted Hashem to instruct Moshe regarding the Matos? Rabbeinu Bachya explains that although the Passuk doesn’t mention it, the fact that the Mivchan HaMatos was necessary indicates that members of Klal Yisroel were still complaining and arguing against Moshe and Aron. It was to quell this continued uprising that Hashem instructed them to take the Matos. This idea, however, leads us to our next question.

How and why would this Nes serve to end any speculation about Aron’s standing? The Pessukim seem to say that the Nes of the Perachim appearing on a Mateh would prove that the owner had been chosen by Hashem—why was it not enough for Hashem to state that Aron was chosen? Skeptics can easily explain away any Nes, as we know too well, and they would likely do so in this case as well; how then would the fact that one Mateh sprouted indicate beyond a doubt that its owner was the “Ish Asher Evchar Bo”? Also, to the extent that this would help quiet any remaining antagonists, what did this Nes tell them that the previous ones did not? Why would they be convinced by the Mateh sprouting and not by the earth opening and swallowing Korach, for example?

The way that the Nes actually took place requires some explanation as well. In His original Tzivuy, Hashem said that the Mateh would sprout, “Matehu Yifrach”, yet the Torah tells us that the Mateh Aron not only sprouted but also “VaYatzetz Tzis VaYigmal Shekedim”, it blossomed and gave off fruit. Why were these additional steps part of the Nes—what did they indicate? Also, why did it specifically grow Shekedim, almonds?

The Medrash Rabba, which is quoted by most Rishonim, address this last question, and explain the symbolism of the almonds. Of all fruits almonds grow the fastest, so when the Mateh grew almonds there was a message to its observers: those who argue and raise questions about the Kehuna will be swiftly punished.

The Medrash does not fully satisfy the issue, however. In fact, it almost seems to add to the questions we have raised above. Korach V’Adaso were already punished in a swift and unrelenting manner, the ground literally opening below their feet. Why was that not enough of a message for the remaining rabble-rousers? Why would the almost oblique message of the almonds be more convincing than the open Nissim that they had already experienced?

In order to answer these questions, and gain a better understanding of this part of our Parsha, it may be helpful to examine the origins of this wondrous Mateh.

The Mishna in Avos tells us that there were ten items created on the first Erev Shabbos during Bein Hashemashos. The Germarah in Pesachim discusses this Mishna, and brings a variety of opinions as to other objects that came into existence at that time, among them the Maklah Shel Aron Shakdeha U’Pracheha, Aron’s stick, with its almonds and flowers.

Now it is clear that Hashem created specific things at those specific times for a purpose—there was a reason that these particular objects were not made during the Sheshes Yimei HaMaseh but rather during Bein Hashemashos as Shabbos set in. Examining the lists provided by Chazal reveals some common attributes of these items—many were in some way tied to a Nes, and many paid pivotal roles in the survival and Nitzchiyus of Klal Yisroel. The Mon, for example, was first created at that time, as well as the Be’er Miriam. The list is not however exhaustive in this regard—there were some items that fall into both these categories but are not mentioned as having been created at that time, and some items mentioned which are indeed based on Nissim but not to our survival, such as the Pi HaAretz that swallowed Korach. It must then be that there was a reason that each of these items was particularly chosen to be created at that time—a rational that would apply to the Makleh Shel Aron as well.

Many Meforshim point out that some of the items listed as being created at that time did not really come into existence until later. For example, the Pi HaAson, the mouth of Bilaam’s donkey, is mentioned in the Mishna, but we it is difficult to assume that this donkey lived for thousands of years from Brias HaOlam until Bilaam’s time.

R’ Chazkel Levenstein notes that in no case is this clearer than the Pi HaAretz discussed earlier in our Parsha. The Torah makes it clear that the hole did not exist, but that it was created specifically for the purpose of punishing Korach. In fact, when Moshe Rabbeinu warned Korach about the fate that would befall them, he said “V’Im Briah Yivrah Hashem”, indicating that the Pi HaAretz was a Berya Chadasha. How then are we to understand the Mishna that tells us it was created Erev Shabbos Bein HaShemashos?

R’ Chazkel explains that there is an important lesson to be learned from the Pi HaAretz. Yes, the ability for the earth to open in this way was created at the time of Brias HaOlam, but this ability was not actualized until Korach acted in the way he did. At that moment, the Koach that Hakadosh Baruch Hu put into the Birah came into existence. The message to be learned from this moment is an important one: there is nothing that can happen that is not the Ratzon Hashem, and even when a Rasha does something that seems to have an effect, it is only possible because Hakadosh Baruch Hu wills it to be so. Thus the actions of Korach did not cause the earth to open up—Hashem himself did many thousands of years prior.

Based on this idea, we can perhaps understand the mindset of Klal Yisroel at this time, and why the Nes of the Mateh Aron, also among the items created during Erev Shabbos at Bein Hashemashos, we necessary.

The argument of Korach could easily be distilled into one line: “Kol HaEdah Kulam Kedoshim…U’Maduah Tisnasu Al Kehal Hashem.” Korach argued that each member of Klal Yisroel was indivudally holy, why then should there be a leadership structure at all? He was seemingly punished for this attitude, which may have caused confusion among onlookers. We understand that Korach was punished for the second half of his statement, which diminished Moshe’s status: “U’Maduah Tisnasu Al Kehal Hashem”. Members of Klal Yisroel may have mistakenly thought that it wasn’t the second half of his statement that was incorrect but the first— “Kol HaEdah Kulam Kedoshim.” This would have diminished their own self-worth and caused them to question their levels of Kedusha—and perhaps this was the argument that endured.

Before the Magefah, the Torah tells us that Klal Yisroel fought with Moshe about what had happened to Korach and his faction, but in this case, after the Magefa, we don’t know what the fight was about. Maybe, though, their complaint was rooted in their diminished sense of self-worth. Having seen so many perish for arguing with Moshe, maybe the remaining individuals questioned their culpability. If Korach was wrong, if it is not true that “Kol HaEdah Kulam Kedoshim”, why should their brethren have been held accountable for arguing with Moshe—perhaps they did not know better.

Enter the Mivchan HaMatos. At the time of Maseh Beraishis the ability for Makleh Shel Aron to spontaneously sprout almonds was crated, but this Koach was not actualized until the Matos were placed in the Mishkan. When Matos were taken to the Mishkan, however, each Shevet was included, and each member of Klal Yisroel was thus represented. When the Mateh Aron sprouted, then, it was the result of each person’s actions that the Ratzon Hashem came to be. Just as Korach’s actions took effect only because of the Ratzon Hashem, in this case it was the actions of all of Klal Ysiroel that enabled the Ratzon Hashem to come to fruition.

The message then was clear. When the remaining contenders saw the Mateh sprout because of their own doings, they understood that they too had the ability to actualize the Ratzon Hashem. When Korach was destroyed by his own actions, others may have assumed this was because of his own Tzidkus. If their actions could yield such results, however, it was clear that they were mistaken: that indeed Kol HaEdah Kulam Kedoshim.

This is why the Nes of the Mateh was more effective than the Nissim that occurred earlier in the Parsha, but we still must understand why it was specifically almonds that grew. If the message of the Makleh was that of “Kol HaEdah Kulam Kedoshim”, how do Shekdim fit into the picture?

Perhaps we can look to the Medrash Agadah, which tells us that the three stages of growth exhibited on the Mateh Aron correspond to the three Batei Mikdash, learned from the Passuk in Yeshaya that says “Ki Shakad Ani Al Divarai La’asoso.” Accordingly, the Shekadim on Aron’s Mateh sent an important message: our actions have repercussion, and as members of the Eidah that is Kulam Kedoshim we must be cognizant of this. But we also should realize that not only is destruction in our hands—creation is as well: it is our very actions that have the Koach bring about each of the three Batei Hamikdash.

The message of Makleh Shel Aron resonates in our time as well. We must always remember that we have the ability to bring about a realization of the Ratzon HaShem through our actions, and can indeed bring about the ultimate Geulah as well.