Korach and his followers contested Moshe’s authority, and his appointment of Aharon as the High Priest. In response, Moshe challenged them to come the next morning and offer ketoret, incense, one of the most sacred services in the Mishkan.
Moshe warned them that in the morning G-d Himself would make known “who is holy, and He will draw them near to Him.” Rashi explains that Moshe delayed the showdown until the morning, hoping in the meantime they might rethink and retract their complaints. Moshe’s delay also hinted to the ideal manner of teshuvah, repentance, which he hoped they would do.
Two Level of Teshuvah
A person’s sins can be atoned through one moment of sincere regret, even if the remorse is motivated solely by fear of divine retribution. This form of repentance, however, does not necessarily transform the individual; his fear of punishment is simply another form of his egocentric fixation on self-preservation and survival.
The ideal teshuvah is not motivated by personal gain; it stems from a pure love for G-d and a yearning to cleave to Him. This refines and transforms the penitent’s life. His sincere observance of G-d’s commandments is no longer obscured by personal pride or satisfaction, and he now radiates G-dly light to the world.
When Moshe told Korach and his followers to wait until morning, he was expressing his hope that not only would they retract, but their repentance would be inspired and “morning-like”— teshuvah that would illuminate their lives.
Likutei Sichot of the Rebbe vol. 4, pp. 1053-1054
Korach challenged Moshe, “if a house is full of Torah scrolls, what is the law? Does it need a mezuzah on its doorpost or not?” Moshe replied, “It is obligated.” Said Korach, “the entire Torah, all 275 chapters, is not enough to absolve this house of its obligation, but the two chapters in the mezuzah do absolve it? G-d did not command you these laws, you have invented them yourself!” (Midrash Tanchuma, Korach 2)
The house full of Torah scrolls in Korach’s challenge also alludes to the Torah scholar who has lined his mind with the Torah’s wisdom. And as is evident from his response, Moshe believed that even a scholar who is a virtual storehouse of Torah is in need of the mezuzah’s protection.
The mezuzah represents our obligation to develop a conscious and personal relationship with G-d, including both love and trepidation before Him. These emotions are highlighted in the two chapters contained in the mezuzah.
Protection of a Mezuzah
The first chapter, Shema, instructs: “You shall love Hashem, your G-d, with all your heart, with all your soul, and with all your might.” The second chapter, Vehaya Im Shamoa, outlines the rewards for fulfilling G-d’s commandments, and warns of the consequences for neglecting them. Hence, the focus of this chapter is to instill in us fear and awe of G-d’s Omnipotence.
Moshe’s statement that even a house full of Torah scrolls requires a mezuzah teaches us the study of Torah alone is insufficient. The Torah scholar needs the protection of a mezuzah, i.e., to develop within himself feelings of awe and love for G-d. For in the words of the Mishna (Avot 3:9), “One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure.”
Likutei Sichot of the Rebbe, vol. 2, p. 329. Reprinted from Ohr HaChassidus
And Korach took [a bold step]...together with Datan and Aviram...and Ohn, the son of Pelet (Num. 16:1) The Torah criticizes Datan and Aviram more than any other participants in Korach's rebellion as they mixed into a controversy that was none of their business. They weren't firstborn sons who might have resented having the priesthood taken away from them, nor were they even from the tribe of Levi. The priesthood was none of their concern. (Machane Belula)
And Korach took (Num. 16:1) Although it is customary for preachers to delve into the particular Torah reading of the week to find material for their lectures, drawing lessons from the portion of Korach is always appropriate, for unfortunately, controversy runs rampant and is not limited to one week a year. (Daat Chachamim)
Korach, the son of Yitzhar, the son of Kehot, the son of Levi (Bamidbar 38:1) A distinguished lineage is meaningful only when it brings a person to feel humbled in the face of his illustrious ancestors. Unfortunately, it sometimes has the opposite effect, resulting in baseless pride and arrogance. Korach is a prime example of the latter; too much self-esteem allowed him to rebel against Moses. (Rabbi Naftali of Ropshitz)
And Moses sent to call Datan and Aviram (Num. 16:12) It states in the Talmud (Sanhedrin 106): "From this we learn that one should not 'hold on' to controversy." Even if several attempts to make peace have been made without success, it is forbidden to throw up one's hands and assume that nothing more can be done. Rather, one must continue one's efforts until peace is attained. Thus despite the fact that Moses had already spoken to Datan and Aviram several times, he attempted one more time to dissuade them. (Rabbi Yitzchak of Vorky)
From our Sages reprinted from www.LchaimWeekly.org - LYO / NYC
