Korach separated himself. (15:1)
Parashas Korach stands alone as the parsha which is yafeh nidreshes, expounded well, presenting many details. In his Teivas Gome, the author of the Pri MeGadim explains Rashi’s statement rationally.
Most halachos of the Torah are time-sensitive, applicable during specific times. For instance, one does not lecture about Pesach during the Three Weeks, or about Chanukah during the month of Shevat. Parashas Korach, in which much of its theme touches on the deleterious effects of machlokes, controversy, sadly applies constantly. We are aware of no geographic or chronologic limitations to machlokes. It happens more often than we care to acknowledge, and is not restricted to a specific group of people. Korach is the villain of the parsha, because he instigated the rebellion which infamously became known as machlokes Korach, and we remember him as the progenitor of controversy. He had everything, and he threw it away. We could have remembered him as one of the great tzaddikim who carried the Aron HaKodesh, but, instead, we remember him as the one who was kofer, denied the veracity of Toras Moshe. [The Brisker Rav, zl, was wont to say that Korach has no excuses, no manner to justify his actions. He was, through and through, a kofer.]
Chazal refer to Korach as a pike’ach, a clever and smart man. His actions do not bespeak shrewdness. He did not simply act iniquitously; his was an act of lunacy. Perhaps this defines how machlokes occurs: one loses control of his senses and acts despicably and foolishly. Chazal ask the question: What did Korach – who was a pike’ach – see that provoked him to act so foolishly? He was on an elevated spiritual plane; carrying the Aron HaKodesh meant being exposed to the miracle of Aron nosei es nosav -- the Aron carried its carriers. They say that he was envious of Aharon HaKohen’s position as Kohen Gadol, and the clincher came when Elitzaphan ben Uziel, his cousin, was appointed as Nasi, Prince, of Bnei Kehas. He blamed Moshe Rabbeinu, claiming that he was guilty of nepotism. Envy led to slander, which laid the groundwork for open rebellion.
I write this as a preface to explaining why Moshe Rabbeinu’s mateh Elokim, staff of Hashem, was not put away for posterity, as was the mateh of Aharon HaKohen. Moshe used his mateh to facilitate the miracles and wonders that occurred in Egypt, including the Splitting of the Red Sea, and to initiate discipline for those who were guilty of spiritual breaches. Yet, it was not concealed. The distinction of the mateh of Aharon HaKohen was that it served as the Heavenly sign that Aharon was the Divinely-conferred Kohen Gadol; the idea that the staff was the symbol of peace that signaled the end of Korach’s treachery was concealed.
Horav Mordechai Ilan, zl, explains that Moshe’s staff was used to discipline the nation, as it facilitated punishment in Egypt. Aharon’s staff was used to enable peaceful coexistence and an end to the strife that was tearing apart the nation. The mateh of Aharon had a place in the future, thus, it was preserved. Moshe’s mateh was necessary at the time. The future hope, however, is that we would have no need for discipline.
We may add that Moshe’s mateh, like his leadership, was Divinely-conferred upon him. It was handed down through the generations. Pirkei D’R’Eliezer (Perek 40) traces the mateh’s history. It was created bein ha’shmashos, during twilight, on the sixth day of Creation, given to Adam HaRishon in Gan Eden, later given to Chanoch, who transferred it to Noach, who left it to his son, Shem. In turn, Shem gave it to Avraham Avinu, who bequeathed it to Yitzchak Avinu, who gave it to Yosef. When Yosef died, the contents of his palace were transferred to Pharaoh’s palace, where Yisro (Moshe’s father-in-law) noticed it and perceived its sanctity. He took it and planted it in his house in Midyan, where, due to its extraordinary holiness, it was untouchable, until Moshe came and noticed it. He, too, was able to perceive the unusual destiny of this staff. Yisro said to him, “This staff will facilitate the Jewish people’s liberation from Egypt.” When Yisro saw that Moshe understood the staff’s unique value, he gave him his daughter, Tziporah, as a wife, and he gave him the mateh Elokim.
Having delineated the mateh’s unique origins, we note that, actually, it was Hashem’s mateh which He conferred through different means to individuals of worthiness. Thus, it reverted back to its rightful Owner who will one day give it to the leader of His choice.
The mateh Aharon was the personal staff of Aharon HaKohen. When Korach defamed Aharon’s position as Kohen Gadol, Moshe initiated a test, whereby each of the twelve tribes was represented by a staff upon which was written only the name of its leader. Aharon’s staff bloomed forth almonds. [Various symbolism is associated with the immediacy of the almonds blooming.] Everyone now knew for certain that Hashem had conferred the High Priesthood on Aharon. His staff became the blooming symbol of peace. As such, it was put away to be revealed with the advent of Moshiach Tziddkeinu. Two staffs – two purposes – two perpetual repositories.
