Slowly But Surely

When Korach led his uprising of 250 levi'im, Moshe reprimanded them by saying, "Rav lochem Bnei Levi- sons of Levi, it is too much for you." The gemorah (Sotah 13b) tells us that Moshe was punished for rebuking the levi'im in such a harsh manner. The levi'im were striving for greatness and closeness with G-d, and a well-meaning aspiration should never be dismissed in a rough manner, even if that aspiration may be somewhat misguided. This raises a question: if indeed the levi'im were striving for greatness, why did Moshe rebuke them? 

A second, seemingly unrelated, question is why it was necessary for Aharon's staff to blossom, bud, and then bear a fruit? (see Bamidbar 17:23). Why wasn't the blossoming alone enough to vindicate Aharon? 

The Vilna Gaon (Even Shleima 4:10) explains why many people fi nd it diffi cult to maintain their resolutions. He says that in order to achieve greatness, one must climb the ladder one rung at a time. If someone commits himself to achieve too much at one time, the commitment will not be everlasting. This was the mistake of the 250 levi'im. Indeed, they were striving to be close with G-d; however, they took the wrong path to their desired destination. The Bnei Levi wanted to reach the highest levels instantly. As a result, they plummeted to their death. This is the message that Hashem was conveying with the blossoming of Aharon's staff . Undisputedly, the most desired part of a tree is the fruit it bears, but one cannot expect the tree to bear its fruit right away. The tree fi rst has to blossom, then sprout a bud, and only afterward can we expect the fruit to grow. This is the signifi cance of the blossom, bud, and fruit on Aharon's staff . Hashem was telling Klal Yisroel that in order to reach the high status of Aharon Hakohen, one must undergo a step-by-step process, similar to that of the growth of a tree. 

Throughout the year, we are often inspired and want to commit ourselves to a more meaningful lifestyle. Let us remember that it is better to commit to a smaller and more reasonable amount rather than committing to an enormous change. It may take a little longer, but every step will be fi rmly rooted. When we reach our aspired destination, it will be everlasting. (Based on what I heard from my father, Reb Shloime Schwartz)

The Winning Argument

The mishna in Pirkei Avos (5:17) compares the machlokes, argument, of Korach to that of Shammai and Hillel. The mishna states that the diff erence between the two was that the machlokes between Shammai and Hillel was leshaim shamayim, for the sake of heaven, while the machlokes of Korach was not. The commentators (Rav Yeruchom Levovitz and the S'fas Emes) are puzzled. It appears that the sin of Korach was far greater than just being a machlokes shelo leshaim shamayim. Why then does the mishna make light of the sin by only classifying it as an argument that was not for the sake of G-d? 

The S'fas Emes explains that the purpose of an argument is to clarify an opinion that has been stated. Once all the opinions are clarifi ed, the objective is to discern which is more logical and closer to the truth. This is the idea of a machlokes leshaim shamayim. Korach, however, was not willing to entertain the possibility that someone else's opinion was right and that his was wrong. He had an agenda to meet. This is what the mishna means when it stresses "shelo leshem shamayim." It is not describing the gravity of the sin, but rather showing how Korach's evil motives aff ected the way he conducted himself during an argument.