Shabbos Parashas Korach - 5778

Shabbos Parashas Korach - 5778

Rabbi Hal Miller

This distressed Moshe greatly, and he said to God, "Do not turn to their gift offering.

I have not taken even a single donkey of theirs, nor have I wronged even one of them.

[Bamidbar 16:15]

Our verse has three parts: "This distressed Moshe greatly", "Do not turn to their

offering", and "nor have I wronged even one of them". The first part is merely reporting

something we can readily understand. The third part is also a statement of fact, Moshe

proclaiming his innocence, and commentators discuss the implication of the donkey.

But what about the middle part? Doesn't this sound a lot like revenge? Is that fitting for

the most humble man to have ever lived?

Further, if God wants to listen to the prayers of Korach and his supporters, He will listen,

and Moshe's request will not be honored. If God does not want to listen to Korach, Moshe's

request is unnecessary. Why, then, did Moshe make the request?

In parashas Kedoshim [Vayikra 19:18] we read, "You shall not take revenge and you

shall not bear a grudge against the members of your people. You shall love your fellow

as yourself, I am God." This seems like a clear commandment against revenge.

In Yoma [22b-23a], "R'Yochanan said in the name of R'Shimon ben Yehotzadak, Any

Torah scholar who does not take revenge or bear a grudge like a snake is not a Torah scholar."

The Gemora goes on to define what it means to take revenge or bear a grudge. It appears at

first glance that there is an exception carved out of the commandment in Kedoshim, allowing

Torah scholars to take revenge. It doesn't make sense that Moshe would rely on such an

exception. So what is he doing in this verse?

Sforno references the Mishnah in Yoma [85b] which teaches that Yom Kippur does not

atone for an act by a person against another person unless the wrongdoer has first asked

forgiveness of the victim. According to Sforno, in our verse, Moshe is merely reminding God

that Korach has not yet asked forgiveness for the harm he did to Moshe, thus any request

Korach may make of God for atonement cannot be granted. Thus, revenge was not his

motive, rather adherence to Torah law was his goal.

Talelei Oros tells us that our verse teaches the principle that prayer has incredible power. If

Korach could pray to God for atonement, he would be granted that request. But Moshe's

prayer had the ability to counter Korach's inappropriate request.

While it may not be for the rest of us to pray to counteract the prayer of another person, our

verse does demonstrate the power of prayer. Even though it would be inappropriate for one to

pray for some particular thing, if one does pray, that prayer will be honored.