BE SHREWD, LIKE KORACH, TO BRING MOSHIACH

Translated by Boruch Merkur

Just as one must know his personal shortcomings, in order to correct them, so must he know his virtues, his positive character traits, in order to fully devote them to G-d. A Jew must know that he is shrewd and that he is “a servant of a king is a king” (even during the time of exile). * This awareness will rouse him to dedicate himself to complete the last remaining tasks to refine the world and bring the redemption.

Since Korach is a personality written about in the Torah [“Torah” meaning teaching], a Jew must learn from Korach. Though, it is not enough to merely refrain from emulating his negative qualities. That is, to shun Korach as he is cast in a disparaging light: “Do not be like Korach and his congregation.” Nor does it suffice to apply the appropriate response for one who has become, G-d forbid, enmeshed in his negative qualities. Rather, one must also be aware of Korach’s virtues and learn a positive lesson from him, for he is described as being “(a) clever (Jew),” a member of “a wise and understanding nation” [the Jewish people].

Awareness of one’s virtues is a concept that is reflected in the saying of my revered father-in-law, the Rebbe [Rayatz]. The Rebbe taught that just as one must know his personal shortcomings, in order to correct them, so must he know his virtues, in order to fully devote them to worthy endeavors. A Jew must know that he is shrewd and that he is “a servant of a king is a king” (even during the time of exile). And he must show that notwithstanding the fact that he lives in a world that is strewn with pitfalls, he focuses his discriminating mind on avoiding them. In particular, his mind is devoted to all matters connected with the service of G-d, the study of Torah and the fulfillments of Mitzvos, etc., to the extent of “he dedicates his spirit to Him to minister to Him and to serve Him, etc.” He commits himself to this sacred task to the point that he achieves [the spiritual height that Rambam describes as], “sanctified holy of holies; G-d is his portion and his inheritance,” by means of revealing within himself the aspect of Kohen Gadol (through true bittul, annulling one’s own interests to the service of G-d).

Just as this applies to every person’s individual service of G-d, so too does it apply to the service of the Jewish people of this generation as a whole. That is, it is necessary to be cognizant of the virtues of the generation, the final generation of exile and the first generation of redemption (being a proverbial midget perched upon the shoulders of a giant, the previous generations). (Indeed, all the signs enumerated in the Gemara testify to this fact, as the baal ha’geula, the Rebbe Rayatz, stated earlier (decades ago) – that these predictions have already been realized, and it is only necessary for there to be “all of you, stand ready,” all that is required is to polish the final “buttons.”) This awareness will rouse the person to dedicate his talents and resources to complete the final pachim k’tanim, the last remaining subtle refinements of the world, as well as the “leftover” aspects of the service of G-d, and in so doing, to make the redemption a reality.

Naturally, when it comes to serving G-d, a Jew must also devote his mind to utilizing every possible opportunity to add in Torah and Mitzvos, both with regard to himself as well as when it comes to inspiring other Jews around him.

This is especially urgent as we are at the very end of the exile, after the accumulation of the vast sum of our deeds and service throughout all the generations. Now, we don’t know the precise intent. We don’t know which positive initiative will be the defining action to bring the redemption. (The same is true with regard to every individual Jew’s service of G-d. The famous words of the Baal Shem Tov are that a soul descends into the physical world for seventy our eighty years in order to do a single good deed – but we don’t have an inkling of what it is! Indeed, no one knows what should be his “Mitzva that he particularly shines in.”) Therefore, it is necessary to take advantage of every possible opportunity to add in Torah and Mitzvos.

This is actually one of the motivating factors for every Jew to strive to establish new designated times for the public study of Torah, and that each individual should personally become an instructor, both among men (with men), women (with women), and children (with other children).

In order to connect these study sessions (at least occasionally) with the concepts mentioned in the work of Rambam (the daily lesson, in particular), with a particular focus on the Talmudic sources of this material and the like, it is possible to add explanations and depth by means of researching what Rambam rules on the issue. […]

Another practical suggestion, regarding something relevant to today, Rosh Chodesh: It is very fitting that every Rosh Chodesh a farbrengen (a Chassidic gathering) should be made, to speak words of Torah and to say “l’chaim,” “l’chaim u’livracha.” At these farbrengens, each person should bless his friends with all good things. Attendees should together take on positive resolutions in matters of Torah and Mitzvos. Naturally, this should be done with joy and gladness of heart, a joyous farbrengen, as the Rema rules, “the goodhearted always celebrate.”

(From the address of Shabbos Parshas Korach, the first day of Rosh Chodesh Tammuz 5750, muga)

Comments

[Adam Neira]

Korach's rebellion is an episode of the Tanach which explains that if a divinely mandated command and control structure is not adhered to the Jewish people and all of humankind will suffer. As history attests wisdom always flows through the zeitgeist to the most righteous of an age. When these individuals are given due recognition and authority the whole community benefits.

I know how Moses felt...