The Secret of the Faith of the Generation of the Wilderness and the Root of Korach's Dispute

Lesson No. 61 | (Continued from 60) Thursday, Parashas Chukas, 3 Tammuz 5756 (Continued from 62) Thursday, Parashas Mattos-Masei, 24 Tammuz 5756

What truly stood behind Korach's claims against Moshe Rabbeinu? Rabbi Eliezer Berland shlit"a explains the profound difference between the pure innocence of the generation that left Egypt and the generation of their children who sought luxuries, revealing the immense danger of lacking faith in the tzaddikim (righteous ones).

Korach's central claim was against the difficulty of fulfilling the mitzvos (commandments). He argued: "Why do you exalt yourselves over the congregation of Hashem?" The mitzvos that you are giving us are too difficult; we demand easier mitzvos. The Hebrew word for "congregation" (Kahal) is composed of the same letters as the word for "easy" (Kalah), hinting at Korach's demand for easier mitzvos. The word Kalah shares the same gematria (numerical value) as Sukkah and Matzah, and also corresponds to the holy Divine Names of A"V (72) and Sa"G (63). Korach argued that the mochin (spiritual intellect and mindset) of the new generation were not like the mochin of Moshe Rabbeinu and the generation that left Egypt.

The Pure Innocence of the Generation of Knowledge

Regarding the generation that left Egypt, the verse states: "I remember for you the kindness of your youth, the love of your nuptials, your following Me into the wilderness, into an unsown land." How could a normal person with ten children go out into the desert? There is barely enough food for one person, so how is it possible to take an entire nation of hundreds of thousands of people, each with children and infants born that very day, out into the barren wasteland?

But the Jewish people of that time were the "Generation of Knowledge." Such a generation never existed before, nor will it ever exist again. They closed their eyes and followed Moshe Rabbeinu into the wilderness without asking any questions. It did not matter to them that there would be no water or food. Moshe said to go to the desert—so they went. This was absolute innocence, profound devotion, and immense faith in the tzaddik.

They went out into the deserts even before they saw the Manna, before they saw Miriam's Well; they simply walked with blind faith. Regarding this generation, which is referred to as having the "souls of Leah" (representing the hidden, higher spiritual realms), the holy Zohar states that there never was and never will be another generation like it.

The Generation of Luxuries and Korach's Claim

However, Korach looked at the next generation, the children. The children were no longer required to have the same mesirus nefesh (self-sacrifice) as their parents, who had thrown everything away and ran after Moshe with their eyes closed. The new generation grew up in luxury; they drank sweet water from Miriam's Well and ate the Manna, which contained every taste in the world.

Korach argued that this generation was looking for luxuries; they wanted "cakes and popsicles," and if they did not get what they wanted, they were liable to abandon their faith and stray into foreign fields. Therefore, Korach came to Moshe Rabbeinu and asked him: "Are you capable of leading this new generation? This pampered generation that needs wafers with honey?"

Moshe Rabbeinu did not remain silent and answered him: "It is too much for you (Rav lachem), sons of Levi." What lies behind the words "Rav lachem"? The word Rav (much/great) conceals tremendous secrets. It includes the Divine Name of A"V (72) and the Name of Ko"L (130), which together add up to the gematria of the word Rav (202).

Through this, Moshe Rabbeinu was telling Korach: "I possess all the spiritual levels. I understand the younger generation, I understand the new generation, I understand everything." Korach and the Spies claimed that Moshe Rabbeinu belonged only to the upper worlds, to the aspect of "Leah," and could not descend to the lower levels of the new generation, to the aspect of "Rachel" (representing the revealed, lower spiritual realms that engage with the physical world). But Moshe proved to them that he encompassed all forms of leadership.

The Letter Kuf and the Power of a Woman

Korach's struggle was not merely an ideological debate, but an immense spiritual danger. Korach's name begins with the Hebrew letter Kuf. According to the holy Zohar, the letter Kuf is the letter with which Gehinnom (Hell) was created. Korach did not just fall into Gehinnom; rather, he drew Gehinnom to himself until he actually became Gehinnom. His words were words of the fire of dispute and destruction.

Here, the tremendous power of a woman is revealed, for better or for worse. Regarding this, King Solomon says: "The wisest of women builds her house, but the foolish one tears it down with her hands." The wife of On ben Peles saved him. When she saw that he was being dragged into the dispute, she told him to take a bottle of wine and go to sleep. She put him to sleep, thereby preventing him from joining Korach's assembly. When his friends came to call him, she stood at the entrance of the tent and chased everyone away, thus saving his life.

In contrast, Korach's wife was worse than he was. She fanned the flames, spoke slander against Moshe Rabbeinu, and made a mockery of every holy thing. The Midrash says that when Korach's wife descended to Gehinnom, she was so filled with the fire of dispute that she created an entirely new Gehinnom. From here we learn the immense danger of lacking faith in the tzaddikim, and just how crucial it is to cling to truth and pure innocence.

Part 1 of 2 — Lesson No. 61

Next Part ←

All Parts: Part 1 (Current) | Part 2