The Entire Existence of a Human Is to Thank Hashem and Be Sameach B'chelko

The land swallowed up the congregation of Korach who made Machlokes against Moshe. What does the land have to do with these Baalei Machlokes, and why is it fitting that the land should give the Onesh? וְהָאָרֶץ נָתַן לִבְנֵי אָדָם (תהלים קטו טז) The land, Hashem gave to the descendants of "Adam". A human is called an Adam because he comes from the Adama land. The entire Tachlis of a human is to thank Hashem constantly, and if not, he’s not a true Adam.

מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִּיד אֲמִתֶּךָ (תהלים ל י) What benefit is there for me to descend to extinction, will the earth praise You [instead of me]? Will it talk about Your truthfulness? Notice how Dovid HaMelech is saying that the problem with my leaving this world is that nobody will praise Hashem. כִּי אֵין בַּמָּוֶת זִכְרֶךָ בִּשְׁאוֹל מִי יוֹדֶה לָּךְ (תהלים ו ו) There is no mention of You [Hashem] among the dead, in Gehinom, who will thank You? Again, the problem with death is that nobody will thank Hashem.

A person’s mouth should mainly be used for singing, thanking, and for learning Torah, which is also a form of praising Hashem. [Like Dovid said: זְמִרוֹת הָיוּ לִי חֻקֶּיךָ (תהלים קיט נד) The laws of Your Torah are like songs to me, and the Torah is called: תְּהִלּוֹתָיו [Hashem’s praises]. תַּלְמִידֵי חֲכָמִים מַרְבִּין שָׁלוֹם בָּעוֹלָם (גמרא סוף ברכות, יבמות, נזיר, וכריתות) Talmidei Chachomim increase Shalom in the world. When people have Machlokes, it is the extreme opposite of Torah and Shira.

When people don’t use their mouths properly, and even do the extreme opposite of what a mouth was created for, then the earth opens its mouth, and swallows those wicked people. They disappear forever, as if they never existed.

The Most Serious and Worst Sin: Not Being Sameach B'chelko

Look how angry Moshe became at Korach! And look at all the biting criticism he gave. He tells Hashem: אַל תֵּפֶן אֶל מִנְחָתָם (טז טו) "Don’t accept their Korbanos!" "Did I ever take anything from them?" "Why aren’t you satisfied?" "Isn’t your elevated Levi status enough for you?" Look at the stark contrast between his strong reaction to Korach, and his zero reaction to: וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה (יב א) Miriam’s conversation with Ahron about Moshe when he was totally quiet & the Torah says: וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד (יב ג) Moshe was exceptionally humble. In truth, a person who isn’t Sameach B'chelko deserves a severe tongue lashing. Moshe’s severe anger and criticism is a Siman of how serious is not being a Sameach B'chelko. And he was dealing with the biggest giants in Klal Yisroel: אַנְשֵׁי שֵׁם (שם טז ב) men of fame, etc. [and major Talmidei Chachomim]. Moshe’s message: It’s all worth nothing if you aren’t Sameach B'chelko.

According to the Gr”a, the issue that caused Churban Bayis Sheni was because there was no Bitachon, meaning no Sameach B'chelko. Last week, the Torah dealt with the Meraglim who didn’t have Bitachon to overcome difficulties. This week, it’s the basic Sameach B'chelko aspect of Bitachon.

The Me'am Lo'ez [quoting the Alshich] says that Moshe kept referring to them as “Bnei Levi”, because he was reminding them that they were Chashuvim who weren’t involved in Chet HaEigel and the Meraglim. “It’s not fitting for you to get involved in such lowlife sins like Machlokes!” We have a lesson how to give Tochacha. The main complaint that Moshe had against: קֹרַח וַעֲדָתוֹ Korach and his flock was that they weren’t Sameach B'chelko. He was the perfect: מוֹכִיחַ one to give Mussar for this, since he himself hated: שְׂרָרָה prominence, and he even got punished when he persisted in refusing to become the leader of Klal Yisroel. Moshe truly hated Kavod, and he was the perfect: מוֹכִיחַ one to give Mussar in this area.

Perhaps this is why Ketores was chosen as the “test” to see who is fit for the Kehuna. All other Korbanos are: רֵיחַ נִיחוֹחַ לַה' an appeasing fragrance to Hashem. Although they don’t smell good, they are considered a Geshmake: רֵיחַ fragrance, since the person who brings the Korban is doing Ratzon Hashem. But only Ketores is literally: רֵיחַ נִיחוֹחַ actually has a good smell. Perhaps it is a symbol of: עִבְדוּ אֶת ה' בְּשִׂמְחָה serving Hashem with Simcha.