Parshas Korach: the spirit of Ya'akov Avinu

The Torah introduces Korah by recounting his lineage -- "ben Yitzhar ben Kehas ben Levi". Rashi asks why the Torah did not go one step further and trace Korach's ancestry back to Ya'akov Avinu. He answers that Ya'akov davened that his name should not be joined in partnership with evil.

The Torah usually does not trace back the lineage of heroes or villains all the way to the Patriarchs. Why here does Rashi see the omission of Ya'akov's name as significant?

Maharal explains that the Torah here is not simply introducing Korach, but condeming him. Because Korach was a descendent of a prominant family within the prominant tribe of Levi, his guilt is that much worse. Korach had excellent role models to learn from and failed to follow their example. That failure might have been further emphasized by highlighting Korach's failure to live up to the model of Ya'akov Avinu. However, Ya'akov did not want to be associated with the condemnation of his descendents, and therefore he is not mentioned.

Lost opportunities and the failure to live up to expectations can create a devastating burden of guilt. Yet, beneath those layers of failure there always remains the spark of Ya'akov Avinu that does not condemn, does not see failure, and does not recognize hopelessness.

Shlach: ain mazal l'Yisrael

Kaleiv tried to rally the people and stem the tidee of sentiment rapidly turning against the idea of journeying to Eretz Yisrael. He boldly declared, "Aloh na'aleh," we can go up an conquer the land (13:30). Why does the Torah use the expression "go up and conquer" instead of simply saying "we can conquer"? Rashi explains that Kaleiv was hinting that even if they had to climb ladders to the heavens to take the land, they would be successful.

Maharal explains that the exaggeration of "climbing to heaven" is not to be taken literally, but hints at a more subtle message. Even if the forces in heaven which seem to control human destiny, the laws of nature, stand in opposition to the conquest of the Land by the Jewish people, that conquest will still be successful. "Ain mazal l'Yisrael" (Shabbos 156) -- the fate of the Jewish people transcends control by earthly and heavenly forces and rests in G-d's hands alone.

Even if appearances lead one to believe that there is no chance of success, "ain mazal l'Yisrael" -- G-d alone, not those obstacles, determines a Jew's destiny.

BeHa'alosecha: the uplifting break of VaYehi Binsoa

The parsha of "Va'yehi binsoa" (BaMidbar 10:35-36) contextually fits into the description of the camp and its travels, but it appears in our parsha, surrounded by upside-down letter nuns which highlight its being out of place. Our Rabbis explain (Shabbos 115) that the parsha of "Va'yehi binsoa" was inserted here to seperate between two parshiyos which show the Jewish people in a poor light. The parsha before "Va'yehi binsoa" describes the hurry and rush to leave Sinai, "like a child fleeing school", giving the appearance that the Jewish people were afraid to linger lest they would be burdened with even more commandments. The parsha immediately after "Va'yehi binsoa" describes the baseless complaints which emerged on the journey itself.

The reality is that the Jewish people did compound one act of communal poor behavior on top of another. However, as the Alter of Slabodka (Ohr Tzafun III:p.36) explains, the dignity of the people is of such importance that G-d re-arranged the text of Torah to avoid layering criticism on top of crticism. And not just any parsha serves as a break between these criticisms -- the parsha of "Vayehi binsoa" is deliberately placed here for its emphasis on G-d's presence manifest in the camp as the Jewish people are led by the ark. Even when we deserve criticism, G-d reminds us that he remains within our camp, despite our failings.

Naso: a lesson in hakaras hatov

The Ramban (7:2) writes that all the Nesi'im brought identical gifts to Moshe on the same day of the Mishkan's dedication. Had their korbanos all been offered on that same day one Nasi would have gotten to go first and the others would have followed. This might have created the perception that one gift is more valuable than others, one Nasi more important than others. Therefore, G-d commanded, "Nasi echad la'yom" -- let each Nasi have an "exclusive", a day that he alone would be the focus of attention and celebration.

Rav Wolbe in his Alei Shor (vol. 2) explains that we see in this parsha a remarkable example of hakaras hatov (kavyachol) practiced by Hashem himself. Though their gifts were identical, each Nasi had a specific unique intention invested in what he brought. Hashem accepted these gifts in such a way that recognized and celebrated each individual's unique contribution.

There is a danger even in religious service of thinking that you are "just a number". You may be learning the same daf as everyone else, daven in a minyan with many others, participate in the same communal functions as so many others, but Hashem still views your service as unique, invested with talent and thought that only you can dedicate.