YU TORAH Korach 5773: Baldness, Belongings and Boundaries By Shira Smiles

Korach, from the tribe of Levi who had just been purified for their service to the kohanim in the Tabernacle, approaches Moshe and Aharon backed by 250 men from Bnei Yisroel and challenges Moshe’s authority, particularly in appointing Aharon and his family as priests. Korach seems to be driven by a sense of egalitarianism, declaring, “It is too much for you! For the entire assembly (of Bnei Yisroel) – all of them- are holy and Hashem is among them; why do you exalt yourselves over the congregation of Hashem?” After Hashem proves that it is He Who in fact has chosen Aharon as priest by accepting Aharon’s incense offering and rejecting all the others, the earth opens beneath Korach, swallows him and all his belongings, and a fire consumes his followers. The next morning, Bnei Yisroel complain and accuse Moshe of killing the people of Hashem. With this continued discontent bordering on further rebellion, Hashem brings a plague upon Bnei Yisroel. But Moshe remains their true leader, and urges Aharon to take the ketoret, the incense offering, from the altar and go quickly among Bnei Yisroel to stop the plague. Our first question is simply how could the ketoret be both an instrument of death for Korach and his followers and an instrument of life for the nation later on? Rashi’s answer is both the simplest and the most profound. The ketoret itself was not lethal to those who died, but the actions against God’s command and intentions of those who brought the offering is what caused their death. Similarly, the ketoret is only an extension of the positive energy invested in it by those who offer it. So, says Rabbi Gamliel Rabinowitz in Tiv Hatorah, we must understand that we are not to rely on segulot to help us in our times of need. While these may be helpful, they will only be helpful after one does the introspection and improvement of teshuvah.