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Volume I, Issue 49

Parshas Korach

PARSHA INSIGHTS

"Wherefore, then, do you lift yourselves up above the assembly of Hashem" (Korach 16, 3).

This statement by Korach, in essence, accuses Moshe of actively separating himself from Bnei Yisroel because Moshe believed that he was superior to them. How could Korach accuse Moshe, the most humble of all men, of being arrogant? If Korach's motive was to convince people to rise up in rebellion against Moshe it would have made more sense for Korach to choose a more believable fault regarding Moshe?

The Rabbi of Kotzk, Rabbi Menachem Mendel Morgenstern zt"l, points out that this is the common practice utilized by those who engage in controversy with righteous individuals. Due to their evil nature, they always attribute to the virtuous man a trait which is the complete opposite of their true nature. Although such tactics do not harm the pious one, this lesson is important for the bystander and common folk who hear these accusations. With this insight one will readily recognize that those who seek confrontation with righteous people conjure up all types of lies when opposing them.

Many of those who incite controversy against the righteous approach with a different modus operandi as well, says Rabbi Naphtali of Rupshitz zt"l. In whatever manner a righteous man behaves, they demand the opposite. If the righteous man withdraws from the world and spends every moment learning Torah, then the scoffers claim that he is giving no benefit to the world while holed up all day in the beis medrash. On the other hand, if the righteous person decides to take an active role in communal affairs and speaks his mind on matters affecting the community, then they claim that the righteous man is untrained in the ways of the world and political matters. They even advise him to mind his own business and "go back to the Gemora."

Based on this approach of scoffers, Rabbi Naphtali of Rupshitz interprets the following verse - "They were jealous also of Moshe in the camp, and of Ahron, the holy one of Hashem" (Tehillim 106) in this manner. "They were jealous also of Moshe in the camp" means that Korach criticized Moshe for not being sufficiently concerned and involved with the issues of the public who resided in the camp because Moshe spent a great deal of his time studying Torah in his tent, which was pitched outside the camp. Conversely, Korach's criticism of Ahron was just the opposite - "and of Ahron, the holy one of Hashem."

This alludes to the fact that although Ahron was deeply involved in the affairs of the community and constantly sought to make peace among fellow Jews, Korach argued that Ahron, who was designated as holy to Hashem, should not intrude in community affairs, rather he should remain holy in the bais medrash studying Torah.

These are the ways of the Dosons and Avirams of all generations. They criticize the pious Jew for remaining aloof and isolated from the community. However, when the devout enters the "camp" to take an active role in community affairs, the scoffers are the first to demand that they return to the bais medrash and not meddle in community issues.


"It shall be that the man whom I shall choose - his staff will blossom; thus I shall cause to subside from upon Me the complaints of Bnei Yisroel, which they complain against you" (Korach 17, 20).

What was so miraculous about the flowering stick which caused Bnei Yisroel to accept it as irrefutable proof that Ahron was indeed chosen by Hashem for the priesthood?

Rabbi Leib Chasman zt'l answers this question with the following clarification regarding people's understanding of creation and the true role of Hashem in it. It is truly miraculous that Hashem renews and revitalizes the world daily, right before our eyes. Man sees trees which are dry and withered grow, flower and produce fruit even though just days ago the trees were dry and withered Why is this occurrence not considered wondrous and received with the highest praises to Hashem?

Rabbi Chasman explains that these occurrences are considered mundane and uneventful because they take place on a regular basis. The missing ingredient needed in order to view these "natural" events as the miraculous work of Hashem is contemplation. A person who views this world with an understanding heart and thinks deeply about the true greatness and wonder of "nature" will begin to realize that everything is an indescribable, miraculous event. If one, however, does not involve himself in contemplation, then only "unnatural" events seem wondrous.

Therefore, in truth, there is nothing specifically miraculous regarding the flowering stick. However, Bnei Yisroel did view it as miraculous because they lacked the perspective to recognize that nature in general is extraordinary and wondrous. Had they been people who contemplate Hashem's hand in this world, they would not have considered the budding staff of Ahron more supernatural than the flowering trees and plants which grow.

Since Bnei Yisroel considered the flowering stick especially miraculous it caused them to accept the stick as an undeniable proof that Ahron was the one chosen by Hashem for the priesthood.

TABLE TALK

THE DILEMMA
(What is permitted to do in this situation?)

Brocha borrowed a dress from the local gemach for her brother's wedding. The gemach director told Brocha that before returning the dress, she should dry clean it. She also stipulated that the dress must be returned no later than four days after the wedding.

The day after her brother's wedding, Brocha receives a call from a friend who desperately needs a dress for her sister's wedding because the airlines lost her luggage. The friend agrees to pay for the dry cleaning and return the dress within Brocha's allotted time limit. Brocha cannot locate anyone from the gemach to get permission for her friend to use the dress.

Is it permissible for Brocha to allow her friend to use the dress without receiving permission from the gemach? If it is permissible, must the dress be dry-cleaned before and after the friend uses it or is one dry-cleaning after both uses sufficient?

(Consult your Rav for a proper halachic ruling)

WHO AM I?
(Guess who I am from the following clues)

1. We lived on the edge.
2. Fire created our downfall.
3. We were a chaotic collection.
4. We were incite-ful to some.

(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's clues and answer: My protection was my portion; Though I'm a lion, I was like a salmon; I was demanded for an encore performance; I traded a family for salvation - Calev

Congratulations to Eli, Dovid and Reva Efroymson, Moshe Rom and Avi Zuckerman

HOW "VERSE"ATILE ARE YOU?
(1. Find the verse that does not belong 2. Identify its source 3. Identify the story that contains the remaining three verses)

A. "Have you seen this man who goes forth? He goes forth to disgrace Israel."
B. He spoke of the trees from the cedar which is in Lebanon down to the hyssop which grows out of the wall."
C. "You, your sons, and your father's household with you shall bear the iniquity of the Sanctuary."

(Please send your answer to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's verses and answer: : A. "Therefore, thus said Hashem, Master of Legions, concerning these prophets: 'Behold, I shall feed them wormwood and give them poisonous water to drink"; B. "do not hearken to the words of that prophet or that dreamer of a dream…"; C. "I did not send those prophets yet they ran; I did not speak to the yet they prophesized"; D. "Therefore, their way shall be for them like a slippery path in the dark; they will be pushed and fall on it." Answer: B - Re'eh 13, 4. A, C, D - Yermiyahu 23.

Congratulations to Avi Zuckerman.

TORAH RIDDLE

Is it possible that a biblically ordained mitzvah be more stringent in a case where there is a doubt whether it is obligatory exists as opposed to an obligation of an actual mitzvah?

(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's riddle and answer: Was there ever a period in history when the month of Sivan contained a public fast day? If so, what was the date and for what purpose? Yes. The twentieth of Sivan was first instituted as a fast day by Rabbeinu Tam together with all the French sages of the time because of tragedies which befell their communities on that day in the year 4931 (1171 CE) After the persecutions in Poland in the years 5408 and 5409 (1648 and 1649 CE) the sages of that time reconfirmed the twentieth of Sivan as a public fast day.

Congratulations to Eli and Davida Fink

THE KOLLEL FAMILY

MAZEL TOV

Mr. and Mrs. Tuvia Bennett on the marriage of their son, Ezra

Mr. and Mrs. Eli Gunzburg on the birth of a son
Mr. and Mrs. Louis Schonfeld on the birth of a grandson

Mr. and Mrs. Jonathan Kaufman on the birth of a son
Mr. and Mrs. Mort Kaufman on the birth of a grandson

Dr. and Mrs. Stanley Warn on the bar mitzvah of their son, Avrohom Meir

REFUAH SHELEIMA

Mr. Alan Diamond

Ms. Mary Stein

COMMUNITY BULLETIN BOARD

The Gunzburg family invites the community to a Sholom Zochor at 24181 Timberlane Drive, Beachwood at 9:00.

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The Kaufman family invites the community to a Sholom Zochor at 14475 East Carroll Blvd, University Heights at 9:00.

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The Sikowitz family invites the community to a kiddush in honor of the birth of their daughter, Adina Tzivia, at Zichron Chaim.

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(Please inform us if you wish to have a happy or solemn occasion or a community or personal event posted on the Community Bulletin Board - Thank you.)

To sponsor an issue of Oneg Shabbos, please contact Leib Chaim Krainess, Director of Kollel Development at (216) 559-0638 or gkrainess@adelphia.net.
To receive Oneg Shabbos by e-mail, please provide us with your e-mail address by contacting us at (216) 559-0638 or gkrainess@adelphia.net

SPONSORED BY
MR. AND MRS. LOUIS SCHONFELD
IN HONOR OF THE BIRTH OF A SON TO THEIR CHILDREN
ELI AND RONIT GUNZBURG

 

CEDAR-GREEN COMMUNITY KOLLEL:
2573 LARCHMONT ROAD, BEACHWOOD, OHIO 44122
216-360-9153 / 216-559-0638


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