The Torah tells us (Korach 17:17) "speak to the children of Israel and take from them one staff…from all their leaders…twelve staffs, each man's name shall you inscribe on his staff". Each of the twelve tribes was represented by their own staff. "It shall be that the man (representing his tribe) whom I shall choose - his staff will blossom; thus I shall cause to subside from upon Me the complaints of the children of Israel, which they complain against you" (17:20). "Moses brought out all the staffs from before HaShem to all the children of Israel; they saw (that the staff of Aaron of the House of Levi had blossomed) and they took each man his staff" (17:24).

Why did each Prince take back their individual staffs? The Sforno comments - they took their staffs to inspect them, to be certain they were not switched. Yet, according to the Medrash Rabba at the end of our Parsha, Moshe took one beam and split it into twelve and wrote the name of each Prince of each tribe on the staff. If so, what was there to inspect? If so, why did each Prince retrieve his staff? What use is a dry staff that testifies to the world that he and his tribe were not chosen?

In addition, what were the tribes fighting over? The tribe of Levi did not receive a distribution of land in Eretz Yisrael. The tribe of Levi was dependent on the tithes and gifts of the Jewish community. What did the tribe of Levi have that all the other tribes wanted?

HaRav Zalman Sorotzkin, in his commentary on Chumash, Oznayim L'Torah, explains the test of the staffs; this generation, that experienced daily the miracles of the manna, the clouds of glory, the well of Miriam, etc., understood the spiritual gifts of the Al-Mighty. This generation, that learned Torah from Moshe and Aaron and the Sages and Elders of the community appreciated the benefits of "serving" the Al-Mighty in the Mishkan and Beit HaMikdash. For that "honor", they were willing to sacrifice their portion in Eretz Yisrael and to live a life, often, of poverty.

When Moshe brought out the staffs and showed that HaShem had chosen the tribe of Levi, and not their tribes, the Princes - with broken hearts - took their staffs; not to admit defeat but rather to testify to the word that they had volunteered, they were willing to sacrifice the physical world for the opportunity to serve their Creator. These staffs were testimony of their willingness and desire to serve the Al-Mighty.

 It is interesting to note that the Medrash says that that staff was in the possession of each king until the destruction of the Bait HaMikdash and then it was "hidden". Rav Sorotzkin asks - we have learned that the staff and the vessels of the Bait HaMikdash were "hidden" in the time of King Yoshea, much before the destruction of the Bait HaMikdash.

 Rav Sorotzkin suggests that when the Medrash says that the staff was in the possession of the king - it really means that the staffs of those tribes not chosen were handed down within their tribes, from leader to leader, from generation to generation. These leaders and their tribes were proud of their staffs, staffs that testified to their willingness and desire to sacrifice, in order to serve in the House of HaShem.

 

 “Let each man take his fire-pan and you shall place incense on them… two hundred and fifty fire-pans… So they took, each man his fire-pan, and they placed fire on them and put incense on them…” (Korach 16: 17-18)

 “And a flame came forth from HaShem and consumed the two hundred and fifty men who were offering the incense.” (Korach 16:35)

 “… let them pick up the fire-pans from amid the fire… as for the fire-pans of these sinners against their souls, they shall make them hammered-out sheets as a covering for the altar…” (Korach 17: 2-3)

 The question would seem to be obvious.  These two hundred and fifty men have just revolted against G-d and Moshe, they challenged the authority of Aharon, their punishment was foretold and they were consumed by fire.  One would think that the Torah would wish to blot out their memory, to destroy the fire-pans with which they “challenged” that authority of Moshe and Aharon. 

And yet, we are taught that G-d commands Moshe, who directs Elazar, the son of Aharon, to gather the fire-pans and make them as a covering for the inner Mizbe’ach, the inner altar. 

What message is the Torah giving us?  The author of the “Ohr Yahel” explains that there is a phenomenon in creation called “Mesiras Nefesh,” a total self sacrifice.  When one is willing to sacrifice everything, one’s self, one’s resources, one’s being, such an action must be acknowledged, must be respected, and must be reacted to.

These two hundred and fifty men, although they were wrong, although they believed they were serving G-d, were willing to sacrifice everything in their quest to become closer to the Al-Mighty.  Such a complete sacrifice demanded a response, deserved a reaction. That is why G-d instructed Moshe to use these fire-pans as a covering for the Mizbe’ach, these fire-pans were the instrument of the total sacrifice in their search for total dedication to G-d.

 If such is the reward for those mistaken in the service of G-d, can we imagine the reward of those who follow G-d’s directives?

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