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THE WEEKLY SIDRA- KORACH
Rabbi Moshe Greebel
Most often, we associate the dispute of Korach against the authority of Moshe, who, by command of HaShem, made two appointments- Aharon as Kohain Gadol (high Kohain), and Elitzaphan as N’si Bais Av (chieftain of the fatherly house) of K’has. That is, Korach argued that even though Moshe was certainly Melech (king), he had no right to award his own brother with being Kohain Gadol. And, since Korach was the son of Yitzhor, the second son of K’has, and Elitzaphan was the son Uziel, the fourth son of K’has, Korach should not have been skipped over when it came to the appointment of the N’si Bais Av of K’has (see Bamidbar Rabbah 18-2).
While this familiar scenario of familial dispute is how we repeatedly envision this particular Sidra, there is yet another not well known point of contention on the part of Korach, which is quite surprising in nature. For, as we shall soon see, Korach also disputed against the Torah Sh’Ba’al Peh (Oral Torah). But, let us begin with the following Passuk (verse) from this week’s Sidra, in which Moshe notified Korach, that ‘in the morning’ HaShem will select who is holy:
“And he (Moshe) spoke to Korach and to all his company, saying, ‘(In the) morning, HaShem will show who are His, and who is holy; and will cause him to come near to Him; him whom He has chosen will He cause to come near to Him.’” (Bamidbar 16:5)
Rashi, expounding on the term ‘morning,’ cited the Midrash Bamidbar Rabbah 18-7, which presents Moshe’s response to the challenge of Korach:
“…..If, then, you are able to confuse the distinction which He has made between the light and the darkness, (you will be able to annul this also).....”
Basically, if Korach was able to argue that day and night did not take place when everyone observed they did (which he could not), only then, could he dispute the authority of Moshe as well.
But, when is morning? Astronomically speaking, morning should commence at Naitz HaChacma (sun spark), or simply, sunrise. But, the matter is not so simple. Prior to the period of Naitz HaChama, there is a time when, while the sun has not yet risen, its light still refracts the horizon, which we refer to as Alos HaShachar (ascending of the blackness of night), or, Amud HaShachar (the pillar of blackness). In English, it is referred to as dawn. How much time there is between Naitz HaChama and Alos HaShachar would of course, depend on longitude and latitude.
In today’s computerized world of course, we have long since ceased being meteorologists, and look instead, to our digital timepieces for such information. But, let us return to the matter at hand.
Now, this period from Alos HaShachar to Naitz HaChama presents us with somewhat of a quandary. The sun not yet having risen, seems to suggest that it is still night. But, the fact that the sun’s light does refract over the horizon, seems to suggest that it is morning.
Nevertheless, in order for us to determine whether this period between Alos HaShachar and Naitz HaChama is day or night, we must refer to a particular Mishna in the Gemara of M’gillah 20a, where we find a list of ‘day time’ Mitzvos, among them the day reading of the M’gillah on Purim and Bris Milah, which may not be accomplished prior to the beginning of day, or more specifically, prior to Naitz HaChama. Yet, at the end of the Mishna, we see:
“…..But, if any of these things is accomplished (right) after Alos HaShachar (prior to Naitz HaChama), it counts as done.”
Rashi on these words wrote:
“The period of Alos HaShachar is day, but, since not everyone is an expert to determine exactly when that time is, we are required to wait until Naitz HaChama.”
Our Rabbanim of blessed memory, were concerned that not everyone is astronomically knowledgeable of when Alos HaShachar begins. Leaving the timing of Alos HaShachar up to the masses then, would inevitably cause many to err by performing ‘day time’ Mitzvos too early, at night.
However, concerning Naitz HaChama, which is astronomically clearly observable by all, our Rabbanim were not concerned with the masses erring. One way or the other, according to the above Mishna, if one accidentally performed a ‘day time’ Mitzvah at Alos HaShachar, the Mitzvah is still credited with having been performed in its correct time- day (morning).
In the text Toras Moshe by the Chassam Sofer (Rav Moshe Sofer [Schreiber] 1762-1839) of blessed memory, we are taught that through a S’vara (logical assumption), there would be a strong probability to say that day (morning) begins at Naitz HaChama. But then, how did our Rabbanim of blessed memory, know that morning can also include the period from Alos HaShachar? For an answer, we turn back to the Gemarah in M’gillah 20b:
“From where is this rule derived (that Alos HaShachar is included in the morning)? Rava said, ‘Because the Scripture says, “And HaShem called the light day.” (B’raishis 1:5) That which gradually becomes light He called day.’”
That is, HaShem referred to all degrees of sunlight, even the degree at Alos HaShachar, as day. Therefore, since the meaning had to be extracted from the specific wording of the Passuk, the fact that Alos HaShachar is considered morning is not part of the Torah Sh’Bichsav (written Torah), but rather, part of the Torah Sh’Ba’al Peh (Oral Torah). And, according to the Chassam Sofer, the reason that Moshe stressed the term ‘morning’ with Korach is as follows.
Since Korach argued as well against the Torah Sh’Ba’al Peh, Moshe made certain to rebuke him by reminding him that ‘morning’ also included Alos HaShachar, from an earlier historical event, Matan Torah (giving of the Torah). For, in the Midrash Tanchumah (Noach 3), while the B’nai Yisroel accepted the Torah prior to receiving it, this only applied to the Torah Sh’Bichsav. Initially, they did not wish to accept the Torah Sh’Ba’al Peh, because of its extreme complexity.
The Chassam Sofer continued by teaching that since the Torah would be given early in the morning, Moshe Rabbeinu had to force the B’nai Yisroel to get up sooner than Naitz HaChama, to witness the fact that HaKadosh Baruch Hu metaphorically already stood upon Sinai at Alos HaShachar, the timing of which could only be known from the Torah Sh’Ba’al Peh.
Responding to Korach’s attack on the Torah Sh’Ba’al Peh, Moshe used the word ‘morning’ to remind him of how incorrect the B’nai Yisroel were not to accept the Torah Sh’Ba’al Peh, especially, when they realized that the Torah was ready to be given at Alos HaShachar.
As is expected, we treat Mitzvos of the Torah Sh’Ba’al Peh with the same zeal and dignity that we treat Mitzvos from the Torah Sh’Bichsav. While the other nations of the world may have non exacting translations of the Torah, only we are merited through the Torah Sh’Ba’al Peh to accurately comprehend the Torah Sh’Bichsav.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
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