Project Genesis: Korach

[D.Abraham]

Why have you placed yourselves above the Congregation of G-d?" [16:3]

Korach and his group came to complain. Why were they complaining? Theanswer, of course, is that they were jealous of the high positions G-d hadgranted to Moshe and Aharon.

The Chofetz Chaim, Rabbi Yisrael Mayer Kagan, points out that there are two types of jealousy. One can be jealous of the good things that another person has, meaning that he or she wants them also. And then there is another type of jealousy, which comes with a negative outlook towards others. One who has this second type of jealousy doesn't want others to be blessed with good things even (or especially) if he himself will never
have them.

Korach and his congregation, says the Chofetz Chaim, suffered from this "stingy-eyed" sort of jealousy. Whether or not Korach could ever be the High Priest, he didn't want others to have the honor that he lacked. "Why have you placed yourselves above the Congregation of G-d?" As Rashi explains Korach's words to Moshe and Aharon, "far too mcuh greatness have you arrogated for yourselves."

Jealousy of whatever sort is a terrible characteristic. It is something to avoid in any case. But when the jealousy is not merely a feeling that "I want that wealth or honor as well," but is accompanied by "and at least he or she should *not* have it," then it is even far worse than jealousy
alone.

They say that every rule has an exception, and this is certainly true with regards to jealousy. Our Sages speak about it in the harshest terms in every case -- except one: "the jealousy of Scribes increases wisdom."

This is an amazing statement. The Torah tells us how horrible jealousy is, and the sort of destruction it can cause. Korach and his fellows were swallowed alive into the earth as a result of their jealousy. Everyone else, says the Sages, cannot be jealous. And then they say, "but we Sages _can_ be jealous, and the result of that jealousy is increasing wisdom!"

It is obvious that the Sages are not speaking of the sort of jealousy that destroyed Korach. Certainly wisdom would not increase if scholars devoted themselves to tearing each other down.

This does not, however, completely solve our problem. It still seems odd that jealousy would be considered such a terrible characteristic in other cases, but helpful to learning and wisdom.

Perhaps we must look more deeply at what is truly wrong with jealousy. The jealous person is setting his or her sights upon something which he or she may never have. If Reuven is wealthy, Shimon may never be wealthy -- so his jealousy will only lead to bitterness. He would be far better off remembering the wisdom expressed in the Chapters of the Fathers: "Who is
wealthy? He who is happy with his lot." If Sarah is beautiful, Rachel can only become negative and bitter if she is jealous of Sarah's beauty.

With Jewish learning, however, there is a fundamental difference: yes, you _can_ have the wisdom you see in another person! There is no loss in saying "I want that wisdom for myself," because you are never hoping for something which is impossible for you to have. On the contrary, you are working to achieve something which G-d wants to give you.

Success in Jewish learning doesn't depend upon innate talents to nearly the same extent that it depends upon a desire to learn. Anyone who has spent time in a Yeshiva has seen at least one student of limited intellectual gifts who acquired tremendous knowledge by applying himself more. It's almost unbelievable how quickly this can happen.

So the "jealousy" of scholars -- as long as it is devoid of the negativity towards others that was found in Korach and his congregation of evil -- is only something which will, in fact, lead a person towards positive growth. If we see those who have acquired tremendous Torah wisdom and want it for ourselves -- we can, in fact, go and get it. Indeed, the jealousy of
Scribes increases wisdom!

Good Shabbos,

Rabbi Yaakov Menken

[Communication]

Hi Darin!

People are often motivated by evil inclinations. If you were to ask from where do I get my love of torah, I would tell you that it all started with a very handsome young man that I wanted to impress.


Good Shabbos-

[Adversary2Arabs]

Nevermind.

[D.Abraham]

Originally posted by Communication
Hi Darin!

People are often motivated by evil inclinations. If you were to ask from where do I get my love of torah, I would tell you that it all started with a very handsome young man that I wanted to impress.


Good Shabbos-

Well, if you were serious about the gentleman, then maybe it cannot be classified as defiling....? And secondly and perhaps maybe more importantly, it served an even greater purpose so all is good. You now have been a better student right?

Darin

[Communication]

Originally posted by D.Abraham
Well, if you were serious about the gentleman, then maybe it cannot be classified as defiling....? And secondly and perhaps maybe more importantly, it served an even greater purpose so all is good. You now have been a better student right?

Darin

heh-

[Revkha]

Originally posted by D.Abraham
Why have you placed yourselves above the Congregation of G-d?" [16:3]

This parsha continues to show the greatness of Moses and Aaron. Although they are the target of the Israelites' anger, Moses and Aaron intercede on their behalf to G-d. This of course was not the first time. After the golden calf G_d wanted to annihilate the Israelites and start all over with Moses but Moses chided G_d pointing out the fallacy of His reasoning. Moses may have resisted G-d’s initial commandment to lead the Israelites from Egypt but it was apparent that G_d recognized the potential greatness in Moses. Just another example in the Torah of the choice of the second son over the first.

We don't know where Moses is buried but Aaron's tomb in Jordan is a mosque. This is really depressing.

[Communication]

Originally posted by Revkha
This parsha continues to show the greatness of Moses and Aaron. Although they are the target of the Israelites' anger, Moses and Aaron intercede on their behalf to G-d. This of course was not the first time. After the golden calf G_d wanted to annihilate the Israelites and start all over with Moses but Moses chided G_d pointing out the fallacy of His reasoning. Moses may have resisted G-d’s initial commandment to lead the Israelites from Egypt but it was apparent that G_d recognized the potential greatness in Moses. Just another example in the Torah of the choice of the second son over the first.

We don't know where Moses is buried but Aaron's tomb in Jordan is a mosque. This is really depressing.

That's a great point! The qualities of diferent types of leaders are interesting in the torah. I thought about Moses and Aron last week when I was reading a post from Johnny about Noah. I went back and re-read the story of Noah (which is a really short passage) and the first thing that struck me about the story was the fact that Noah didn't protest at all when God told him that he was going to destroy all of creation except him and his immediete family.

[Revkha]

Re re re re .... stream of consciousness

Originally posted by Communication
That's a great point! The qualities of diferent types of leaders are interesting in the torah. I thought about Moses and Aron last week when I was reading a post from Johnny about Noah. I went back and re-read the story of Noah (which is a really short passage) and the first thing that struck me about the story was the fact that Noah didn't protest at all when God told him that he was going to destroy all of creation except him and his immediete family.

The Parsha for 7/20 is Pinhas. Moses is told by G_d that after he climbs the mountain and views the Promised Land then he will die. Moses' first concern is again for the Israelites and the selection of a new leader for them. After 40 years of leading these people who were often rebellious, it would be a normal reaction to feel envy and anger because he would never set foot in the new land, but he was more concerned about the fate of these people.

I am part of weekly Torah study group and today we discussed, debated and even criticized G_d's frequent directives to the Israelites to go out and wage war or kill the idol worshippers. We Jews often wrestle with the morality of these passages.

In Pinhas Phinehas, grandson of Aaron, is rewarded by God for killing an Israelite man and Moab woman who were involved in a sexual encounter. The Talmud claims that had Phinehas asked the rabbinical court if it was permitted to kill the two people under halakha, the court would have told him that the law may permit it but the court would not follow the law. (BT Sanh. 82a)

Jews and Christians are fortunate in that we are free to debate, comment and criticize prophets, biblical leaders and ever G_d's actions in some events. These conversations do not diminish our spiritual beliefs. In Islam there are commentaries on passages from the Qur'an but the debate is limited because some comments could be construed as criticism which is considered blasphemy.

Whereas we Jews and Christians would not use violent passages in the bible as religious edit to kill idol worshippers etc. the Islamic fundamentalists use violent passages from the Qur'an to justify killing non-believers.

Freedom of discussion is an important tool even in religion.