What did Korach Take?
Korach
The first verse of the Parsha introduces us to Korach. The verse details Korach’s lineage, as the son of Yitzhar, the son of Kehos, the son of Levi. It then proceeds to tell us how together with Dasan, Aviram and On ben Peles, they came before Moshe with 250 men to challenge his leadership.
All of this is introduced with the opening words The Parsha opens with the words ויקח קרח, “and Korach took”. But strangely, the Torah does not clearly tell us what Korach took.
The commentaries present many different explanations. They range from Peshat - interpretations that are in keeping with the literal meaning of the Torah, through Derush - the homiletical teachings, to even Sod - the esoteric and Kabbalistic teachings.
Many of them understand that the Posuk means that Korach “took” people to join him in his rebellion. “Taking” does not have to be in a physical sense. One can “take” someone through persuasive words. Through the power of persuasion, Korach “took” their hearts and seduced them to join his campaign. So the verse could mean that he took Dasan, Aviram and On, or that together, they took the 250 leaders mentioned in the next verse.
Others suggest that “Korach took”, refers to the thought-process or cause that led him to rebel against Moshe.
Korach took his own assumed greatness as reflected in his Yichus. Accordingly, the verse should be read as saying “and Korach took the fact that he was the son of Yitzhar, the son of Kehos, the son of Levi”. He felt that he was owed a position of leadership on account of his distinguished lineage.
Rabbeinu Vidal Tzarfati explains that the verse is referring to Korach’s wealth. According to the Midrash, Korach found one of the three treasures buried by Yosef, and became exceedingly wealthy. This wealth corrupted Korach. It led him to feel arrogant and entitled to a position of authority and honour.
Alternatively, the Torah is hinting to the role that Korach’s wife played. The Mitzvah of marriage in the Torah is כי יקח איש אשה, “when a man will take a woman”. It was his ויקח the wife that he had taken, who encouraged him to challenge Moshe and seek a position of honour. The Midrash contrasts the negative influence of Korach’s wife to the righteous actions of the wife of On, who prevented him from taking part in the rebellion.
The Midrash teaches that Korach “took” a Tallis that was made entirely from Techeiles wool. He “took” the Mitzvah that they had just been commanded (at the end of last week’s Parsha), and used it to ridicule Moshe, by asking whether this Tallis also required the blue Techeiles string.
Rashi famously explains that Korach took himself, and placed himself apart from the rest of the people. By challenging the authority of Moshe and the Kehuna of Aharon, Korach put himself outside of the pale, separating himself from the vast majority of the people who accepted Moshe and Aharon.
In contrast to the explanations above which sees Korach “taking” something, Ramban explains that Korach did not take, rather he was taken. He was “taken” and possessed by his own thoughts and the desires of his heart that led him to rebel.
The Gemara simply teaches that Korach took for himself a Mekach Ra, a “bad portion”. This highlights the poor choice that Korach made, one that ultimately led to his demise.
The great Chassidic master, Reb Tzvi Elimelech of Dinov writes that the reason the Torah does not tell us what Korach took, is because he took nothing.
The Kabbalists explain that evil and negativity has no true existence. It is similar to darkness, which is merely the absence of light. The existence of darkness is only perceived, but in truth, it has no real substance.
Evil does not exist as an intrinsic entity. Hashem does not desire it for its own sake. It only exists to challenge us, to give us free choice and ultimately for us to irradicate. This is in contrast to goodness and holiness, which Hashem desires for its own sake, not just to serve another purpose.
By challenging Mose and in doing so, challenging Hashem, Korach chose a “bad portion”, aligning himself with the side of impurity and unholiness. He chose something devoid of substance and meaning. What he had thought to be of importance - his big dreams of power, honour and authority, were really nothing. His inflated ego and sense of entitlement was a projected self-opinion that was devoid of truth.
This is why evil can never ultimately triumph. As soon as the light is turned on, the darkness disappears into the nothingness that it really is, like Korach who was swallowed up from the face of the earth.
All of this is introduced with the opening words The Parsha opens with the words ויקח קרח, “and Korach took”. But strangely, the Torah does not clearly tell us what Korach took.
The commentaries present many different explanations. They range from Peshat - interpretations that are in keeping with the literal meaning of the Torah, through Derush - the homiletical teachings, to even Sod - the esoteric and Kabbalistic teachings.
Many of them understand that the Posuk means that Korach “took” people to join him in his rebellion. “Taking” does not have to be in a physical sense. One can “take” someone through persuasive words. Through the power of persuasion, Korach “took” their hearts and seduced them to join his campaign. So the verse could mean that he took Dasan, Aviram and On, or that together, they took the 250 leaders mentioned in the next verse.
Others suggest that “Korach took”, refers to the thought-process or cause that led him to rebel against Moshe.
Korach took his own assumed greatness as reflected in his Yichus. Accordingly, the verse should be read as saying “and Korach took the fact that he was the son of Yitzhar, the son of Kehos, the son of Levi”. He felt that he was owed a position of leadership on account of his distinguished lineage.
Rabbeinu Vidal Tzarfati explains that the verse is referring to Korach’s wealth. According to the Midrash, Korach found one of the three treasures buried by Yosef, and became exceedingly wealthy. This wealth corrupted Korach. It led him to feel arrogant and entitled to a position of authority and honour.
Alternatively, the Torah is hinting to the role that Korach’s wife played. The Mitzvah of marriage in the Torah is כי יקח איש אשה, “when a man will take a woman”. It was his ויקח the wife that he had taken, who encouraged him to challenge Moshe and seek a position of honour. The Midrash contrasts the negative influence of Korach’s wife to the righteous actions of the wife of On, who prevented him from taking part in the rebellion.
The Midrash teaches that Korach “took” a Tallis that was made entirely from Techeiles wool. He “took” the Mitzvah that they had just been commanded (at the end of last week’s Parsha), and used it to ridicule Moshe, by asking whether this Tallis also required the blue Techeiles string.
Rashi famously explains that Korach took himself, and placed himself apart from the rest of the people. By challenging the authority of Moshe and the Kehuna of Aharon, Korach put himself outside of the pale, separating himself from the vast majority of the people who accepted Moshe and Aharon.
In contrast to the explanations above which sees Korach “taking” something, Ramban explains that Korach did not take, rather he was taken. He was “taken” and possessed by his own thoughts and the desires of his heart that led him to rebel.
The Gemara simply teaches that Korach took for himself a Mekach Ra, a “bad portion”. This highlights the poor choice that Korach made, one that ultimately led to his demise.
The great Chassidic master, Reb Tzvi Elimelech of Dinov writes that the reason the Torah does not tell us what Korach took, is because he took nothing.
The Kabbalists explain that evil and negativity has no true existence. It is similar to darkness, which is merely the absence of light. The existence of darkness is only perceived, but in truth, it has no real substance.
Evil does not exist as an intrinsic entity. Hashem does not desire it for its own sake. It only exists to challenge us, to give us free choice and ultimately for us to irradicate. This is in contrast to goodness and holiness, which Hashem desires for its own sake, not just to serve another purpose.
By challenging Mose and in doing so, challenging Hashem, Korach chose a “bad portion”, aligning himself with the side of impurity and unholiness. He chose something devoid of substance and meaning. What he had thought to be of importance - his big dreams of power, honour and authority, were really nothing. His inflated ego and sense of entitlement was a projected self-opinion that was devoid of truth.
This is why evil can never ultimately triumph. As soon as the light is turned on, the darkness disappears into the nothingness that it really is, like Korach who was swallowed up from the face of the earth.