We present several questions relating to Parshas Korach, and welcome your thoughts and responses:
a. Korach is not the first person called by this name in the Torah. See Beraishis 36:5 and Rashi there. Based upon this nefarious predecessor to the name, why/how could Yitzhar have given this name to his own son?
b. The Torah teaches us that “U’Vnei Korach Lo Maisu” (Bamidbar 26:11)--the sons of Korach did not die in the unique earthquake of Korach. It is interesting to note that this Pasuk--distinguishing them from their father and his followers is not found in Parshas Korach at all but later in Parshas Pinchas, and that the actual names of Korach’s sons, Asir, Elkanah and Aviasaf, are found back in Parshas Va’eira (Shemos 6:24). What is the Torah teaching us by this?
c. Moshe Rabbeinu composed several of the Kepitelech--Chapters of Tehillim, and the sons of Korach composed several Chapters, as well. Who composed more chapters found in Tehillim, Moshe Rabbeinu or the sons of Korach? Which Chapters did the sons of Korach compose? What does this teach us about the power of Teshuva and Tefilla?
d. Chazal teach us that Korach was extremely wealthy. His followers had also obviously brought much wealth with them from Mitzrayim. Why was Kol HaRecush--all of this great wealth--(Bamidbar 16:33) swallowed up in the earthquake? After all, the wealth didn’t sin--couldn’t it have been given to Tzaddikim, to the Mishkan, or used as a fund for a very good purpose?!
e. Towards the end of the Parsha, the Torah introduces us to the 24 Matnos Kehuna--the 24 different gifts given to the Kohen (Bamidbar 18:8-20), 10 of which were in the Bais HaMikdash, 4 in Yerushalayim, and the remaining 10 in Eretz Yisroel and some even beyond in Chutz La’Aretz. Immediately following the Matnos Kehuna, the Torah teaches us that the Leviim also receive a gift in consideration for their service in the Bais Hamikdash--Ma’aser Rishon, or 10% of the crop left over after Teruma has been given to the Kohen (Bamidbar 18:21-24). However, this appears to be it--in comparison to the 24 gifts to Kohanim, the Torah immediately provides us with only one gift to be given to the Leviim. The disparity appears very stark--both the Kohanim and the Leviim receive gifts from the people in recognition and in payment for their services in the Mikdash on behalf of the people, yet the Kohanim’s benefits appear much more diverse, if not much greater. How can we explain this blatant contrast between the Kohanim and Leviim?
Important Numbers
