This Shabbat morning our Torah reading is Parshat Korach. In this Parsha we are introduced to a very cynical and vicious character Korach and a serious Machloket between him and Moshe Rabeinu.
Chazal describe Korach as a פקח, a very intelligent and scholarly person and yet his way of life was sinful and his ultimate intention was to make Moshe look bad in the eyes of the people and thus claim the leadership for himself.
In Avot 5 we read: “Any controversy which is for Heaven’s sake is destined to be of lasting worth, but any which is not for Heaven’s sake is not destined to be of lasting worth. Which controversy was for Heaven’s sake? Such was the controversy between Hillel and Shamai. And which was not for Heaven’s sake? Such was the controversy between Korach and all his company. “
We can learn from this that some controversy is advisable and some controversy is destructive. When we study Gemarah we come across many Machlokot between Hillel and Shamai and we see how these two great sages always seem to disagree. However, at all times, it was with mutual respect. They may have advocated different opinions, but when one saw his opinion was faulty, he immediately yielded to the other. Hillel and Shamai taught us never to be stubborn and immovable. Their differences were always לשם שמים motivated for higher ideals, not selfish reasons.
The question is; How does one determine what is לשם שמים and what is not? The words of the aforementioned Mishna gives us a clear understanding. The משנה states any controversy that is not for the sake of heaven in the end will not endure.We, also,learn from this that a dispute לשם שמים “in the end” will endure.
In this context סופה which is defined in English as “end” can have two meanings; conclusion and purpose. We can explain the משנה as follows: How do we know if an argument is truly for the sake of heaven; when its,סוף, it’s end, it’s purpose, is for survival. When Hillel and Shamai argue, it is לשם שמים, for their whole reasoning behind the dispute is to assure the continuity of Halacha. By contrast, Korach’s dispute was destructive. He wanted to remove Moshe of his leadership and consequently to defy the Torah,therefore it was not לשם שמים it was not for the survival of עם ישראל. Thus we see that a disagreement whose goal is to perpetuate an idea, an ideal, and a commitment is a positive way to approach issues, because it is for our survival. Such an attitude guarantees our future as an עם הנבחר.
As we reflect upon the term לשם שמים we realize the word שמים according to our Chazal is a contraction of two words, אש, fire, and מים,water. In nature fire and water cannot exist together one with the other, since water can extinguish fire and fire can boil out the water. However, when we are confronted with issues that are לשם שמים even two opposing forces in שמים can cooperate and co-exist because its goal is for the unity and the survival of the Jewish people,
Rabbi Joseph B. Soloveitchik זצ׳ל , explains that Korach’s attitude when he said to Moshe; “כולם קדושים, all Jews are holy, why do you raise yourself above all of us?” re-confirms that Korach really did not understand the essence of קדושה.
The Rav explained there are two types of קדושה. One type of holiness comes from our patriarchs, from our parents and grandparents. In this regard all Jews have the self same קדושה as a part of עם ישראל.
However, we posses a second type of קדושה, a fulfillment of being the chosen People. This is a קדושת עצמו, an individual Holiness, which every individual Jew attains according to his own efforts and achievements. This reflects a more personal touch to being a Jew.
This is an important lesson in Yahadut.There will be many times in our lives when we will disagree with others, whether it is with our parents,or grandparents, or with our teachers, or even with our friends. We can be assured that our opinions will be appreciated and accepted as long as they are rooted in the dedication to the ideals of Torah and are for the betterment of humanity.
When we hold the Torch of Torah in our hands and carry it into the future to perpetuate those ideals לשם שמים then we can be assured that the results will be סופה להתקיםthey will endure for all time.
To achieve this goal we must always remember to pursue the Holiness that we received from our beloved parents and at the same time to pursue our own personal Kedusha by continuing to grow in Torah and Yiddishkeit and thereby fulfilling our own personal Tafkid in life as a true member of the עם הנבחר.
These are trying times and these goals are before us and with great perserverance and Betachon in ourselves and in Hashem we can reach and enjoy a life of Bracha and Mazal for ourselves and for Klal Yisrael.
שבת שלום ומבורך וחדש טוב
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