Korach – Lifelines

Korach – פרק קמ׳׳א Lifelines

Kapital 141 begins with the words “Mizmor L’Dovid Hashem Karisicha Chusha Li”, and seems to have a very definite theme. Radak explains that this Perek is connected to the one that proceeds it, which begins with the words “Laminatzeach Mizmor L’Dovid…Chatzileni M’Adam Rah…” This would seem to indicate that this Perek is also a Teffilah offered by Dovid Hamelech to save him from his enemies. We know that various people whose paths Dovid crossed who could have been identified by the term “Adam Rah,” but these Pessukim seem to address not one but two adversaries.

Sforno explains that this particular Teffilah was written as Dovid ran from Shaul, and has an additional focus, as it was written when Dovid’s escape forced him to enter Eretz Pelishtim. At that point, his Teffilos had a dual purpose: he wished to be saved from those who pursued him as well as from the influence of the locals. With these words Dovid pleads not only for his physical survival, but that his Ruchnias stay intact as well.

The additional aspect of this Teffilah can be seen in the words such as “Al Tat Libi L’Davar Rah…U’Bal Elachem B’Manehem”. In fact, these words reveal the extent of Dovid’s Teffilos: Rashi explains that these words are a plea that Dovid not be forced to break bread with the Pelishtim—so concerned was he about their influence that he hoped not to associate with them on any level. Radak adds another dimension to this request: “Shelo Yimshach Libi El Taavos HaOlam Kemo SheNimshach Libam.” Dovid hoped that he would not be propelled by the pursuit of Taavos the way that his hosts were.

The focus on his spiritual wellbeing does not detract from the other aspect of this Mizmor, however. For example, Dovid says “Yehelmeni Tzaddik Chesed V’Yochicheni”, words that are not immediately understandable. Sforno, however, explains that they refer to Avner ben Ner, who pursued Dovid on behalf of Shaul, but could otherwise be classified as a Tzaddik. Dovid, therefore, asked that if Avner indeed was the one to catch him, that he be treated with Chesed in accordance with Avner’s stature.

The next Passuk highlights the almost absurd nature of Dovid’s predicament: Rashi explains that the words “Nishmitu B’Yedei Selah Shoftehem…” refer to the fact that it was the “Dayanim U’Manhigim”, the leaders of the nation, that were engaged in his pursuit, their hearts turning to stone.

In the end, Dovid makes it clear that he relies only on HKBH to save him from these dangers: “Ki Elecha Hashem Elokim…Al Te’ar Nafshi..Shamra Midei Pach Yikshu Li U’Mikoshos Poalei Aven.” Dovid asks to be saved from all manner of traps—whether they have been laid by those associated with Shaul or by the Pelishtim, who might steer him from the Derech Hashem.

The theme of this Perek is exceedingly clear: Dovid calls to Hashem, asking for protection from threat to both his Ruchnias and Gashmiyus. With this in mind, we can try to understand one of the ways in which Dovid Hamelech introduces this Tefillah.

“Tikon Tefillasi Ketores Lifanecha Ma’asas Kapai Minchas Arev”. Radak explains that Dovid wishes his Teffilos to be “K’Ketores”, akin to the Ketores brought in the Mikdash. Sforno adds: “Shelo Tihiyeh Bakashas Mechila Al HaChet”, the Teffilah should not be seen as a request for Mechila, but rather “Kemo HaKetores SheAino Bah Al Chet”, like the Ketores which is not brought for a Chet.

How can we understand this request? Why in this case specifically, when he is requesting protection from both spiritual and physical dangers, does Dovid ask that his Tefillah be seen as Ketores? Also, what is the advantage of a Tefillah that is not “Al HaChet”, to the extent that Dovid asks that his Teffilah be seen as Ketores, “SheAino Bah Al Chet”? How can we understand this Passuk in its context?

To answer these questions, it is of course vital to understand the Ketores on a deeper level, which we can perhaps achieve by examining the way it is used in this week’s Parsha.

After the destruction of Korach V’Adasso, a more general protest against Moshe and Aharon arose from within Klal Yisroel. As a result, HKBH told Moshe Rabbeinu that a Mageifa would come to destroy the dissenters: “V’Achaleh Osam K’Reggah.”

Moshe’s reaction was immediate: he told Aharon to bring a Machteh with Aish from the Mizbeach and Ketores, and to stand near the “Eidah”, “Ki Yatzah HaKetzef M’Lifnei Hashem HaChel HaNagef.” Aharon of course followed these directions, although by the time he reached the Eidah many had fallen. Nonetheless, his actions achieved their goal, “VaTeatzer HaMagefah”.

This episode requires explanation: of the many times that Klal Yisroel faced destructions, it was only now that Moshe Rabbeinu turned to the Ketores as a solution—why? It seems from the Pessukim that his response was instinctual—once he heard about the Mageifa he immediately instructed Aharon to bring Ketores—why? How did Moshe Rabbeinu know that it was Ketores that could protect Klal Yisroel here?

These questions are really answered by the Gemara in Shabbos, which speaks about the time that Moshe Rabbeinu spent in Shamayim, so to speak, while receiving the Torah.

The Gemara there relates that when the Malachim understood why Moshe Rabbeinu had arrived in their sphere they protested, asking why HKBh would give the Torah to Bassar V’Dam. HBKH instructed Moshe Rabbeinu to answer their questions, “Achoz B’Kisei Kevodi V’Chozer Lahen Teshuva.”

Moshe responded by explaining the many ways that the Malachim have no connection to the Mitzvos, and are, therefore, not the proper recipients of the Torah. The final proof that Moshe offered was as follows: “Mah Ksiv Bah Lo Tirtzach Lo Tinaf Lo Tignov”. The Torah contains Mitzvos related to Giluy Arayos, Geneiva and Shefichas Damim, but asked Moshe Rabbeinu: “Kinach Yesh Beinechem Yetzer Harah Yesh Beinechem?” The Malachim don’t have Taivos or a Yetzer Harah, and so these Mitzvos do not apply to them.

The Gemarah tells us that at that point the Malachim were convinced, and Moshe Rabbeinu became beloved to them, with each one teaching something to him. In fact, “Af Malach HaMaves Massar Lo Davar”, even the Malach HaMaves taught Moshe Rabbeinu something. The Gemara then tells us what the Malach HaMaves taught Moshe, citing the Passuk in this week’s Parsha: “VaYiten Es HaKEtores VaYichaper Al HaAm….” The Gemarah concludes: “Iy Lav D’Amar Leih Mi Hava Yada.” If the Malach HaMaves didn’t teach Moshe about the power of the Ketores, how would he have known?

We now understand why Moshe Rabeinu acted as he did at the time of the Mageifa—the Malach HaMaves told him what to do, that the Ketores would serve as his protection—but we must better understand this story and its implications.

The Gemara is somewhat cryptic: if each Malach gave Moshe a secret of some sort, why is it notable that the Malach HaMaves did as well, as the Gemara says “Af Malach HaMaves Massar Lo Davar” ? Also, why did the Malach Hamaves teach Moshe something with such limited utility: we only once see that the Ketores saved Klal Yisroel in this manner—why was this the one thing that the Malach HaMaves was Moser to Moshe Rabbeinu?

To answer this question, we must better understand the role of Ketores itself and what it symbolizes. To do so, let us examine another instance in which the Ketores is alluded to.

When Yaakov came to get the Brachos from Yitzchok Avinu, the Passuk says that Yitzchok smelled him, “Vayarach Es Reiach Begadav VaYivarchehu”. It seems that the scent that Yitzchok sensed itself caused him to give Yaakov a Bracha, and the Targum Yerushalmi explains what this scent was: “Reicha D’Ketores”. Yitzchok smelled the Ketores when Yaakov drew close and therefore offered him the Brahcha.

The Shem M’Shmuel, in Parshas Toldos, explains this Targum with an insight into the Ketores.

The Gemara in Zevachim tells us “Iy D’Leka Teshuva Zevach Reshaim Toevah”. The Korbanos were not effective without Teshuva—if one brought a Korban while still clinging to his Chet, it is considered Zevach Reshaim. Ketores, on the other hand, included among its spices the Chelbonah, an ill-scented herb, which Rashi in Ki Sisa tells us represented the Poshei Yisroel. Considering this, a dichotomy emerges: the Korbanos are diametrically opposed to Chet, while the Ketores includes the Chotim within its very essence. How can we understand this contrast?

The Shem M’Shmuel explains that there is a key difference between Korbanos and Ketores. The purpose of Korbanos is Kiruv, to become closer to HKBH, and this is impossible if someone has a Mum, an blemish. Therefore, if a person is clinging to the very Chet for which he seeks Kapparah, the Korban is ineffective, and actually repulsive, because the element of Kiruv is just not possible.

The Ketores, however, as another purpose entirely, as alluded to by its very name. The word “Ketores” has roots in the word “Kitur”, which means to tie or bind—the purpose of the Ketores, then, is not to become closer to HKBH but to become attached or bound to Him. When a person is Choteh, it is because he is momentarily blinded, “Ain Adam Choteh Ella Im Ken Nichnasah BO Ruach Shtus”, and he must be extracted from darkness in which he finds himself. This happens through Kishur, connecting oneself to HKBH.

There is a Mashal offered by the Shem M’Shmuel which explains this concept succinctly: if a person fell into a well and someone dropped down a rope, merely holding onto the line would not ensure his safety. If, however, he ties himself to the rope, he will certainly be pulled out of the well. When a person is trapped by Aveirah, he must tie himself to HKBH, and only through Kishur will he be able to emerge.

The purpose of Ketores, then, is to provide this lifeline: even when we are submerged in Chet, the Ketores allows us to connect ourselves to HKBH, even before Teshuva, and in doing so we can emerge from the darkness. When Yitzchok sensed the Reicha D’Ketores on Esav, he thought that he was smelling Esav, and that his son had the capacity for Kishur, even as he was entrenched in Chet, and so he was Mevarech him. In truth, however, he was smelling Yaakov Avinu, who obviously had this capacity, and passed it onto his offspring.

Perhaps we can explain the Gemara in Shabbos based on this idea.

When Moshe Rabbeinu spoke to the Malachim, explaining that human beings have instincts that draw them toward Aveirah, the Malachim understood that we alone could be the Mekablei HaTorah, and each offered an insight into how best to succeed, how to be Zoche to the Torah despite our inborn deficiencies.

“Af Malach HaMaves Massar Lo Davar” The Malach HaMaves has many names and roles, including the Yetzer Harah—they are one and the same. Perhaps, then, the secret passed on to Moshe Rabbeinu was in the guise of the Yetzer Harah and, therefore, indeed, vital. It is, after all, this Malach that uses our Taivos to lure us away from Kedusha, using our human weaknesses against us—certainly, his advice, in this case, is both unexpected and important.

The most powerful tool that the Yetzer Harah has at his disposal is to convince us that we are hopeless, that we cannot remove ourselves from his talons—if and when he does so, it is all the more harder for us to consider Teshuva. The Malach HaMaves, who is really the Yetzer Harah, therefore taught Moshe Rabbeinu about the Ketores, and its element of Kishur. The Ketores tells us that there is always hope, that even the Poshei Yisroel, the Chelbonah, can attach themselves to HKBH, and use that connection to emerge from Chet.

When Moshe heard the words of HKBH, “V’Achaleh Osam K’Reggah, he understood the dire situation that Klal Yisroel faced, “Ki Yatzah HaKetzef M’Lifnei Hashem HaChel HaNagef”. There was no time to try and exhort Bnei Yisroel to Teshuva, to try and steer them off their course—they could only be saved by Kishur, using the Ketores. It was at that moment that he used the advice of the Yetzer Harah himself, using the Ketores to connect even the Poshei Yisroel to HKBH, pulling them back from the abyss—VaTeatzer HaMagefah.

We can now also understand the words of Dovid Hamelech, who faced dual threats from his enemies and those who threatened to lure him from the Derech Hashem. The important nature of this Teffilah, he could not risk that it be seen as a Korban, which has the purpose of achieving Kapparah, for he felt unworthy of this: perhaps he was not pure of Chet and his Teffilah would be Zevach Reshaim Toevah. He therefore asked:“Tikon Tefillasi Ketores Lifanecha Ma’asas Kapai Minchas Arev”. These words were not to serve the purpose of a Korban, “Shelo Tihiyeh Bakashas Mechila Al HaChet”, rather they should be “Kemo HaKetores SheAino Bah Al Chet. Dovid wished for his Teffilah to serve the role of Ketores, connecting him to HKBH despite and Chet, and allowing him to emerge from the Choshech that pervaded.

We see from Dovid Hamelech that even when we cannot access the Ketores itself, we can use Teffilah in its place. Even as we are not yet cleansed of Chet, when our actions are less than perfect, we can connect to HKBH through our Teffilos, worrying not about where we are but looking up to where we can one day be. Each day we have the opportunity to say “Tikon Tefillasi Ketores Lifanecha”, accessing the Koach of Kishur as our lifeline.