The primary event in this week’s parshah is the revolt that is held against Moshe and Aharon. Led by a man named Korach, the rebellion stemmed from jealousy towards Moshe and Aharon because of their elevated status among the nation (Moshe was the nation’s leader and Aharon was the high priest). The following verse depicts Korach’s statement to Moshe and Aharon:
“… the entire assembly - all of them - are holy and Hashem (God) is among them, so why do you exalt yourselves over the congregation of Hashem?” [Numbers: 16: 3]
Korach believed that every individual in the entire nation was on the same spiritual plane, and that no one should be more privileged than anyone else. At first glance, his logic seems well in place. Everybody in the nation does have his or her part to play and no one should be considered superior in any way. But from the great divine punishment that befell these rebels, it is clear that Korach’s argument was indeed flawed. So what was the root of his error?
A Midrash (inherited teachings of Moses from Sinai) on this week’s parshah reveals different statements that Korach exclaimed towards Moshe as he was sparking the revolt. Korach used two different examples that conveyed the same message, intending to embarrass Moshe’s level of knowledge and, ultimately, his capability of leadership:
Korach asked Moshe “A cloak made entirely of Tcheilet (the material of the blue string that one is commanded to place in his Tzitzit, the white strings we hang on the corners of our garments); does the cloak require that one puts Tzitzit on it?” When Moshe responded “yes”, Korach laughed at him saying, “Regarding a cloak of a different type of material, placing only one thread of Tcheilet exempts it from the obligation of Tzitzit. This one, which is made entirely of Tcheilet, should it not exempt itself!?”
Korach then asked Moshe “A room full of Torah scrolls; does it require a Mezuzah (a piece of parchment, usually contained in a decorative case, inscribed with specified Hebrew verses from theTorah that we are obligated to affix to our doorposts)?” Again, when Moshe answered “yes”, Korach laughed and said with amusement “Regarding an empty room, only one small parchment containing a few verses form the Torah is needed at its doorpost to exempt it from the commandment of Mezuzah. A room filled with scrolls containing the entire Torah, should it not exempt itself!?”
Korach used these specific examples in order to parallel his argument, as follows: “An entire nation that is at a sanctified and holy level, does it need further holiness!? Does it really need a leader and high priest!? The nation can make its own decisions and lead itself!”
Close examination of this Midrash may help us understand the flaw in Korach’s argument; not by observing what the Midrash says, but rather what it doesn’t say. The Midrash tells us that Korach asked questions regarding Tzitzit and Mezuzah, two different Jewish commandments that we are commanded to keep throughout our daily lives. Interestingly, these two commandments are grouped together in a particular section of our daily prayers. In the paragraphs following our recitation of Shema Yisrael (possibly the most important prayer in Judaism), we recount the obligation for both Tzitzit and Mezuzah. However, one may notice that there is also a third commandment that is grouped along with these two; the commandment of Tefillin (two boxes containing Biblical verses and the leather straps attached to them, which are worn on the arm and head during our daily morning prayer). So if these three commandments - Tzitzit, Mezuzah, and Tefillin - are part of a recognized trio, can there possibly exist a significant reason why Korach only includes two of the three in his debate with Moshe and leaves out Tefillin, or is it mere coincidence?
Perhaps, the fact that Korach leaves Tefillin out of his dispute tells us that there is an aspect of Tefillin that Korach couldn’t relate to, an aspect that he never internalized, and therefore couldn’t use the example of Tefillin in his debate with complete confidence. What is that special aspect?
Each of the three commandments - Tzitzit, Mezuzah, and Tefillin - possess their own unique quality that differentiates it from the other two. For instance, Tzitzit is different from Mezuzah and Tefillin because it does not involve any parchment or scripture; it is merely a garment with strings at its corners. Mezuzah is different from Tzitzit and Tefillin because it is never worn on the body; it is affixed to the doorpost of the house. What prime difference is there between Tefillin and the other two? One possibility is that Tefillin is the only one of the three that comes in two separate pieces. As mentioned, Tefillin are two boxes containing holy parchment; one box is worn on the arm, the other is worn on the head.
Although Tefillin consist of two separate boxes, it has been said that together, they are infact one single commandment. This explains why, before strapping them onto the body, some have the custom of reciting only one blessing for both the head-Tefillin and the arm-Tefillin. So we see that the special characteristic of Tefillin is that although they appear separate, they are in fact one unit. This was the concept that Korach couldn’t fully relate to, and therefore ommitted Tefillin from his debate. Korach couldn’t understand how two apparently separate entities can infact be one. All Korach saw was that Moshe and Aharon were elevated in status and that they were completely removed from the nation. This was his flaw! Because although Moshe and Aharon were indeed on a higher spiritual level and were given more obligations than everyone else, this was never meant to completely disconnect them from the nation. They were always at one with the Jewish nation, and never believed that their part to play was more important than anyone else’s. Moshe and Aharon both knew that if anyone from the nation was missing, the nation would be incomplete, and they never viewed themselves as superior to anyone.
May we all learn from Korach’s mistake and be blessed to recognize where we stand in life; what roles we’re meant to play amongst our family, friends and within the Jewish nation. And may we all truly recognize, establish, and maintain the unity that is expected between us all.
Good Shabbos,
NZL
