Parashat Korach 5785, 2025: "Mamlechet Kohanim"

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Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains a rich array of stimulating narratives that challenge our understanding and cry out to us, “darshani!” (“interpret me!”) One of the best known of these is “The Test of the Matot (Staffs),” commanded by Hashem to prove that Aharon was the forefather of all future kohanim:

Hashem spoke to Moshe saying: “Speak to the children of Israel and take from them a staff for each father’s house from all the chieftains according to their fathers’ houses; [a total of] twelve staffs and inscribe each man’s name on his staff. Inscribe Aharon’s name on the staff of Levi, for there is [only] one staff for the head of their fathers’ house. You shall place the staffs in the Tent of Meeting before the [Ark of] the Testimony where I commune with you. The staff of the man whom I will choose will blossom, and I will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you.” (Sefer Bamidbar 17:16-20, this and all Bible translations, The Judaica Press Complete Tanach)
 
A direct reading of our passage indicates that Hashem commanded Moshe to undertake these actions so that, “I [Hashem] will calm down [turn away] from Myself the complaints of the children of Israel which they are complaining against you [Moshe].” Midrash Tanchuma suggests that this process was crucial, due to the people’s strong opposition to the kehunah being under Aharon’s control. (Parashat Acharei Mot VIII) While this interpretation is certainly helpful, it does not explain the underlying reason for our ancestors’ passionate resistance to Aharon’s stewardship of the kehunah.
 
We are fortunate that Rav Meir Simcha of Dvinsk zatzal (1843-1926) addresses this issue in his classic work, Meshech Chochma, and provides insight into the “story behind the story.” In his view, the people’s negative attitude toward Aharon being granted the kehunah was fomented by none other than Korach and his band of rebels:

For the error of Korach and his followers was that they thought the kehunah was not a matter of segulah (unique choice by Hashem) and [genealogical endowment] to Aharon’s descendants. [Instead, they thought it was] solely a matter of the [present kohanim’s] ability to effectively carry out the actions that they were called upon to perform which had put them in good stead in conjunction with their elevated status. If so, over time when the kohanim would eventually sin, or the majority of the people might achieve higher levels of kedushah than the kohanim, then [they thought the kehunah could be wrested from Aharon’s future offspring] and others more deserving of this honor would join the kehunah... (Parashat Korach 17:17, this and all translations and brackets my own)
 
Rav Meir Simcha’s position is clear: The error of Korach and his followers regarding the status of the kohanim and the kehunah was predicated upon a radical misconception, namely, that the kehunah was a meritocracy, rather than a segulah and eternal covenant between Hashem and Aharon’s biological heirs. This notion is explicitly stated in reference to Pinchas, wherein we find: “Therefore, say, ‘I [Hashem] hereby give him [Pinchas] My covenant of peace. It shall be for him and for his descendants after him [as] an eternal covenant of kehunah (brit kehunat olam) ...’” (Sefer Bamidbar 25:13)
 
Rav Meir Simcha now alludes to pasukim that describe the manifest miracle that took place concerning Aharon’s staff:

Moshe spoke to the children of Israel, and all their chieftains gave him a staff for each chieftain according to their fathers’ houses, twelve staffs, and Aharon’s staff was amidst their staffs. Moshe placed the staffs before Hashem in the Tent of the Testimony. And on the following day Moshe came to the Tent of Testimony, and behold, Aharon's staff for the house of Levi had blossomed! It gave forth blossoms, sprouted buds, and produced ripe almonds. (17:21-23)
 
Rav Meir Simcha suggests that this type of nes that utilizes everyday objects yet takes them above the laws of nature was necessary to provide incontrovertible proof that Aharon was both the:

genealogically and [through] Hashem’s Divine choice (tevi v’seguli’i) [the progenitor of the kohanim]—just as we find in reference to the election of the Jewish people. The Holy One blessed be He took an oath that He would never replace us [with any other nation], which is the case, as well, regarding Aharon [and his future descendants], for their covenant, too, is everlasting in nature).
 
In sum, Rav Meir Simcha concludes that just as Hashem chose the Jewish people as His segulah nation, so, too, did He choose Aharon and his descendants to be the kohanim. Consequently, Korach’s intention to replace Aharon and his sons violated Hashem’s will, and His holy Torah.
 
It is important to note that while the kehunah specifically rests with Aharon and his descendants, our Sages teach that it is praiseworthy for all people to emulate the kohanim and levi’im and in so doing, they will be rewarded by the Almighty. The Rambam (1135-1204) gave voice to this idea in these words:

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and understands with his wisdom [how] to set himself aside and stand before Hashem to serve Him and minister to Him and to know Hashem, proceeding justly as Hashem made him … is as sanctified as the holy of holies. Hashem will be His portion and heritage forever and will provide what is sufficient for him in this world, just like He provides for the kohanim and the levi’im. (Mishneh Torah, Hilchot Shemitah v’Yovel 13:13, translation, Rabbi Eliyahu Touger)
 
As we strive to become a mamlechect kohanim, sanctifying Hashem’s holy Name throughout the world, may we be zocheh to witness the realization of Zechariah’s prophetic vision: “And Hashem shall become King over all the earth; on that day shall Hashem be one, and His Name one.” V’chane yihi ratzon.
 
Shabbat Shalom

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