Confronting Korach | Rabbi Shmuel Goldin

If you uh saw the handouts already, you know that we are um going to be continuing a recurrent theme that we've been dealt dealing with over the last number of times and that is failure on the part of Ben Israel or challenge in this case challenge and this time we're going to deal with the rebellion of Korak and we'll see that there are tremendous questions concerning this event and a variety of potential approaches. is and much to learn from it. The first question, if you take a look at the front of your sheets, let's first look at the paragraph that introduces the events ley etc etc. They stood up before Moshe. He gathered all of these individuals and their followers and they said, They turn to motion. They say enough for you little right. Enough for you because the entire adah is holy. And what gives you the right to rule over us or to lord over us? The first question that emerges of course is the first two words of that paragraph. It says and then what it doesn't tell us what he takes right and there are variety of different approaches. The the basic pashra approach is that he took himself aside that he took and and that he is trying to grab to take for himself power which we will see is not is not earned on his part. But there are two other questions that we're going to look at first. Number one, when did this event occur? Now, if we follow the text as it flows, it occurred before or after. Right after. But if you take a look at the Evanzra at the bottom of the page or the translation on the other side, Hiu says the ebenezra this event did not happen when it's placed in the Torah he will he is willing to use as a rule and therefore and because he sees the event or some of the complaints as the result of the transplanting of the levim in place of the behorim which takes place at hari after theel right so therefore he therefore says this event occurred at harenai this event took place at hareni why it's in this place he he doesn't really say as far as I could see but he feels that because of the flow follow of events. He has to move this event to a different place in the text. Take a look at the Ramban. The Ramban on the other hand is very very emphatic and we've spoken about his point of view before. Take a look at the first two lines of the Ramban. What does he say? The ebanzar is comfortable saying in a number of places that the Torah does not follow chronological order. I've already written Torah that the entire Torah follows chronologically. except for those places where the Torah says we're not going in order. He disagrees entirely with the Evanzra that rule that you learned in school some of you in mtora which everybody quotes and says there's no chronological order says the rabbi it's absolutely wrong everything follows chronologically what he then has to do is find a different catalyst for Korak's rebellion and he does he basically says as the evanzor does as well that was particularly characteristic of this rebellion was that was comprised of various different groups with various different complaints. There was there were those who complained that Aron was becoming the Cohen and Mosha as Mosha's brother he was trying to give him as we said trying to give him the dullah. There were those who were upset benu that Ruain the Bor didn't get the kahuna. There were those who were upset about a variety of things. In fact, some commentaries will say that some of the groups upset contradicted with the other groups upset. But the one thing that united them was against Moshe. And therefore, that gives you an idea gives us an idea of the character of this rebellion. The character of this rebellion is such that if they would have succeeded, aside from what we'll learn in a few moments, if they would have succeeded, chances are they would have disintegrated and bed Israel would have been rudderless. So this right off the bat becomes very very problematic. This is not an organized monolithic revolution. This is a rabble. a rabble trying to overthrow overthrow the given state. Now insurrection insurrection but a rabble but understood that there are various motives and it's not in fact the there are those who say that um in the case of of Korak the the rabbis will will talk about this rebellion and talk about this group differently than they do about others. And again, it's because of the unique nature of this group. And that is it's not a group. It's basically an amalgam of a variety of different complaints. And we know how to complain. Unfortunately, that's in our blood. And that's what happened here. Okay. But now, so they come to now turn back to the first page if you will. You come to Moshe Aron. And what do they say? Rav too much for you. What? You're too lording over us too much enough for you. The entire adah is holy. What gives you the right and God is within us within them. What gives you the right to lord over us? Now what part of this argument is correct? See, this is this is very important what's happening here. And this is characteristic of a rebellion of this type. You start with something that's true. You start with something that you but you end up with a conclusion that's not true. Right? Because the ad what what are they confusing? If you take a look at the third point I make, there is a fundamental difference in Judaism between relation relationship and role. When it comes to our relationship with aeshu kadoshi, everybody has the ability within our lives to be as holy as we can be, as close to God as we can be. And each one of us has a different a different gauge a different place to be in terms of our our nation. Role is vastly different. role and role is very important in Yahadus does not mean that everyone has the same role or the same right to the same role there adah as opposed to right very very good question we'll see that the word adah will appear and reappear in this story over and over again comes from adoot it basically what he's saying he's using Adah, I think. Again, I not sure, but he's using Adah, I think, because he's he's characterizing the this isn't a nation. This is a a group. This is a people, right? This is Yes. When you say that he starts with the truth, surely every individual is a completely different level. So, they're not again, but the this is where I'll I'll disagree just a bit. Everyone is at the same level. Why? Because if they reach their level, in other words, if everyone reaches their level, then they are kulam kadoshim. It it it will be that the sanctity that Mosher Rabenu could achieve is far greater than the sanctity that any of us could achieve. But if we achieve what Hashem wants from us, then the on the arena of Kadusha, we are all the same. in the arena of roles were not korak and doso say we can be mosha and our own and they can't and they had a role to play they they could they had the possibility of the the of participating in the ba mikdash some of them they were they don't want that and they say they equate relationship with role because we all have a an ability to relate to hashem therefore we all can do the same thing. Okay, so that's the fundamental flaw. Now take a look at the next page. Take a look. And here I do have the translation as well. Take a look at Moshe's response, right? Moshe's immediate response to Korak's rebellion. Moshe immediately is desparing. He falls on his face. Whenever the Torah talks about the falling of one's face, it's despair. In the case of Cen, for example, why are you despairing? Why are you depressed? Falls on his face. He then says to [Music] Korako, now this is very picturesque and it's beautiful. It shows us the beauty of the Hebrew language. Erav I've told you before inbet is used in various circumstances and always means the same thing on one level and that is a mixture. Arab is a mixture of day and night and av is the combination of of dwellings into one. A tarov is a mixture of food or other things. It's a a rav a mixture right amalgam. So all ere is that and therefore erv in terms of time is a time of uncertainty. Bokeer levakare means not just to visit. Levakare means to what? To to see to discern. It's a step before. It's a step before. In other words boer vioda. I I'm going to discern. All right. The point is once you discern you criticize automatically. I'm sorry. All right. But the fact is that lev means to discern means to see. So what he's saying is boer vod come the morning not just the morning come the time of clarity god will make clear who are his and who's not. And this you should do. Then he gives them instructions. Um, let me find it. This you should do your entire adah. All right. Now he's throw throwing that term back at them. And we'll see it repeats itself over and over again. Your ad take makto. What are mak fine pens sensors right in which the was offered. Put in them and right the one that hashem chooses. How is it different? How's it different than it's not? It's ter I don't think uses bokeer. I think uh I don't know the terminology at rough hand the quote but this is the I don't think this place is this this usage it's certainly certainly similar certainly similar. All right. Now but what what and I'll I'll take it further. The similarity is even deeper than that. You'll see in a moment what is missing in this paragraph. Take a look at it carefully, English or Hebrew, and tell me what's missing in this paragraph. Consult it. He doesn't consult with Hashem. Nowhere does it say that he turns to Akadesh Baraku and Akadesh Baraku says to him, "Tell them to take Mot to put on them and I'll choose." Wait a minute. Moshe is creating his own his own uh own set of instructions for himself, right? Hashem, Shem, does Hashem command him to do this? It seems clear from the flow of the text that Moshe is making his own decisions here. Elio and that's why I said it's it's similar to Elio. And the question is what gives him the right? What gives Moshe the right? Now there are those who say it's not a question. There are those who say that what I translated as despair and depression was actually say some of the commentaries means that they fell down in prayer and say some of the commentaries at that point who told them what to do. Yes. There are two or three times that should make decisions on his own. The first one we know is when he wrote, right? Correct. Is this the second one? No. Uh, the second one is um trying to remember. Uh, I'll look it up. The M. No, not the M. I'll look it up. I don't think. All right. This, but this I don't think they list this. Maybe they do. I'll take another look at that Gammorra. All right. Remind me at the end of the class so I can write it down and I'll I'll look it up for next time. All right. So, what happens? So therefore my question is this and let's assume for a moment that Moshe doesn't receive. Let's take the posh shot of the text. Poshhat of the text being that what is absent from this text is God's instructions. Moshe is making his own judgment his own test. Why the ctor? Why is he choosing that? What is and and I'll go even further. We will see that the ctor if you go in the text is used often well not often over and again to save Ben Israel to to stop a plague. Torres has some power that it seems other things don't have. So we're going to have to look at that as well. We're looking both at the medium and at the substance. Why does Moshe What gives Moshe the right to make his own decisions here? Yes, he does. And number two, why does he decide da this? Let's go on. All right. He learned it from about the I don't know. Maybe it's a beautiful medish. The Torah tells us what what Torah tells us what ctorus is. So I I I that's how we know about it. All right. Anyway, so let's go on. So he basically there's something about intrinsically that makes it a powerful symbol and we'll talk about that and we'll see how the rabbis understand that very powerfully. All right. So let's go on. We're now looking at the next paragraph is where things begin to really take place. Boare the next day. Now, in between this event and what I we've already looked at, Moshe tries to get them to stop. Moshe pleads with Don and Aram, and he says, "Listen, you're you're you're getting in trouble. Don't do this." They they refuse. They They are. So, you see that Moshe makes every attempt to cover to solve the rebellion and to allow things to continue as is. They don't listen. And now we're at the scene of the major destruction of Korak's rebellion. Every one of the people involved took these sensors. They come to the the front of the O8 says Hashem, separate yourself from this, and here's the word again. Separate yourself from this evil adah and I will I will destroy them immediately. Now, who is he referring to? Who would you think God is referring to when he says which of the followers? Look at what Moshe says the next moment. God of all the powers of all flesh. So what what is what is happening here? There seems to be and and then look at right in other words he says is is it right for you because of the sins of these people to destroy everybody and then Hashem says speak again the word separate yourselves. So what seems to be and this is a possibility is there's a communication breakdown here when God says perhaps he means everybody but it would seem logical that he meant as you said the of and as he then says afterwards separate yourself from that adah and he clarifies what he meant. So, but why does Moshe assume otherwise? And there are those within the commentaries who say Moshe did not understand. Moshe made a mistake. There are others who of course object to that approach and say, "No, Moshe understood and this is what God initially meant to not clear." But what Moshe understands is that God's going to destroy everyone. But but what God says is only separate yourself from this evil adah right and then the the word appears elo speak to everybody soar does it mean that the only the bad people does it mean everybody it's not clear one of the approaches however that I think we can take is really a very critical one here a very important One, what were all the Jews doing? The Iraim, they're not Jews yet. What were all the Iim doing? Ben Israel, while this teas was taking place to see the results. Gotcha. In the beginning, God, some of the commentaries say they're they're backing up Mosha, but but guess what? They are waiting to see the results. They want to see that. I'm not I'm going to hedge my bets, right? I want to be with the winner. And what does Akadesh Baraku say to them? You can't hedge your bets. You have to choose. And therefore, he's is saying to Moshe and Aon, maybe he's really saying the first time, I'm going to kill everybody because they're not they're they deserve it as well. Some commentators say it may not be like in the order, but so where did this happen in relation to If again okay again in the okay so it's not clear if you hold like the Evanzra it's very possible that it was before if you hold like the Ramban it was clearly after so it depends on on what you say all right didn't learn their lesson someone didn't learn if it's after and someone didn't learn their lesson correct We'll see that it's even deeper than that. Yes. Refers to the whole of Well, that's that's what Moshe seems to assume, right? And the answer is, take a look. Hashem then agrees with that translation because he says elo. So he's speaking to everyone make a decision. Right? So what is saying is Moshe listen they will this is a possibility. They all deserve to die unless they choose the right side and their choice can't be based on the result of this of this pro test that based on the merit. If you hold like David then certainly has a reason to believe that everyone will be destroyed because after it was clear that was going to destroy everyone. Right. Correct. Correct. So therefore clearly it was his reason was quite logical destroy everybody. So he wanted to clarify that this was not but if you hold like the but the Ramban is after where he says he's going to do the same thing. He saw him because he had a president before. All right. Right. I I hear I hear but is saying the same I'm going to destroy everyone in both cases. In fact, the Ramban and this is I want to now back up the Ramban's shita for a moment. The Ramban who says that this occurs now. In other words, in temporal time, it's a straight line. He says it was the perfect time for a rebellion. Why? Because all the things that happen right before it, the which dooms this generation to die in the desert tav where God all of a sudden created a fire and and consumed them satava. We've spoken about these various events. These are all terribly tragic events that create tremendous damage and destruction within Kali Israel. says the Ramban when they were leaving Hari they were with Moshe and Aaron 100%. By the time you get to this point it's ripe for rebellion and there are those who are going to say we're with Korak and that then then underscores the power of this paragraph. Yes. We well if we yeah the answer is the following. If we hold like the Ramban which we spoke about earlier that it's happening in order then it's happening after all those things happened. Absolutely. We've read about the tav. We've read about kroavo. We just read about immediately precedes this. The nation has been doomed to die in the desert. It's very possible that that that nation is now saying, "Heck, you know what's happening? This guy who's leading us isn't isn't saving us. We're we're all going to die in the desert." So therefore, may well be saying, "Tell them to choose." Yes. Last comment, then we'll make any comments at the end. That's okay. You said after the whole world was with us. Look how fast it changed and Well, yeah. Well, I All right. He He's the gentle. What's your name? Okay. Okay. Well, your first name, that's all. Uh, how long a period over? How long does it happen? Sounds like it's a day. It sounds like it's a day because he says, "Bokeod, come morning and and we'll make known." It sounds like it's a day. Um he his comment was that after the horrific events of October 7th, the world was with us and it didn't take long for them to be against us. All right. But I I don't think we're as bad as that. All right. I think we needed to get to the point where we they were going to go with Korak, you had to go through a series of tragedies that were affecting them and they therefore were saying Korak and Aron aren't doing the job. Something's wrong here. Okay, let's go on now. Let's go on. So, we go now to Moshe's response part two. Okay. Moshe's response part two. This is how you're this is going to prove to you what's going to happen right now is going to prove to you that God chooses me and that God is choosing our own for his role. That our roles are God-given and Godmandated. What imbrio? Look at the next to last underlying line. If if if they die a regular death, then I'm wrong. But if the earth opens up its mouth and swallows them alive, then what? That's that's kind of proof. That's kind of proof that I'm right. What's missing here? Same thing, right? It just compounds our problem, doesn't it? Once again, Moshe seems to be creating the test or creating the miracle and Hashem's not telling him. Hashem doesn't say to him, "Unless unless you hold like those commentaries who say that when they fell on their faces, they received a whole litany of instructions." But if you don't hold that way and you just take the par and the flow of the text, Moshe seems to be making this up on his own. And how what gives him the right to do that at this particular time? So what? Excuse me. Could be. He has. It's possible. But in other occasions, the Torah tells us, right, that God says to him, "Hit the rock. Uh, speak first. Hit the rock in one case. Speak to the rock in another case. Um, this is what you should tell them to do at Kro Satavo." He gives instructions. He doesn't rely on Mosh Ruaka. If he's using Ruakesh here, why doesn't it tell us what Atam is saying to him in Ruakodes like it does in every other case? Yes. That he he was lost. If he doesn't overcome, if he doesn't show them, then he's lost. Then they will exactly what he says. By this you shall know that it was Hashem who sent me. And otherwise, they would say, "Hashem didn't tell you anything. Hashem didn't tell you." Ex extra e excellent and we're going to build on that. Um I I'm thrilled that you're quoting uh Kamitki because my family has a very interesting relationship had a if you'll stay a little bit at the end of the class I'll tell you the story but uh beginning of the story they're ganging up against Moshe and Aaron and Aaron doesn't say anything at all in the rest of the story. Well, Aron gets involved later, but uh yeah, but but right now, well, Mo, that's not unusual. Moshe is the is the spokesman. Moshe is the leader. Last comment, then we go on. Tell us that during the after was no communication between ways. It's not unusual that we're not getting this kind of Very good point. Very good point. We We'll talk about that a little bit later. All right. We'll get there. What he's saying is that if you look at the period in the midbar, Hashem doesn't seem to be communicating with Moshe directly throughout that period. So, this may be the start of that. Okay. Now, turn to the next page. Motion's response part one. We have motions response part two. All right. Page number four should be or five. Five. Okay. striking to the core. All right, we've asked some very, very powerful questions. Now, we're going to try to solve them by understanding what this rebellion was really about and why it was so dangerous that as you said, they're lost if if this doesn't work. And Hashem is going has to create an event of monumental proportions and maybe Moshe has to be the one to decide what it is. And let me explain why. Let's start. Let's take a look at the medish famous medish famous medish that that everyone says about Korak's rebellion. Quotes Moshe. Korak stood up and said to Moshe, "If you have a begged, a four cornered garment that is entirely, it's entirely colored blue, does it still need the fringes with a thread thread of teles on it?" Common sense would tell me no. And Moshe says, "Yes, it does. It needs." And Korak says, "Ha, see, look at look at look at what what what he's telling you. It's ridiculous." Second thing, right? Uh bas I'm looking at the third line. If I have a house that is totally totally what? totally full of Toros front to front top to back back to back. Do I still have to put a muza on the door? And Mosha says yes. And of course, look at that. It's ridiculous. Ridiculous. Right. So, what what are the Kazal seeing here? Take a look at Rav Salvage's quote and I'm going to read it a lot. I'm going to read it aloud. Today, many individuals claim the right to exercise their own common sense in determining the relevance and format of contemporary Judais Judaism despite the fact that they are hardly biblical or tamudic scholars. Synagogue ritual committees and popular magazine articles debate the continued usefulness of various religious practices and explore the possibilities of reformulating Judaism in line with modern thought. These self-signed post self-styled postk can concede their lack of formal knowledge etc. But they insist on their right on the basis of what? Common sense. Today reasonable people I'm looking at the second paragraph concede the authority of mathematicians physics physician physic physicist physics. All right. Yeah. Right. The ro didn't have trouble with that. could say it and physicians in their area of expertise and would not think of challenging them on merely on the basis of common sense right you wouldn't go to the to the pharmacy and say uh you know I need this medicine because I I I decided it's common sense that I need to take this medicine and I need to take x amount you rely on the expert why then are so many well-intentioned people ready to question the authority of the Torah scholar the lambdan in his area of specializ iz knowledge. Good question, right? Says Zav, and he uses this language. Korak's rebellion was a common sense rebellion against Torah authority. It's not just Moshe and Aaron that that are being threatened here. It's not just the leadership of these two men. What is being threatened? The entire process. The entire if Korak would have won. And that's why Kazal say that med because what they're saying is Korak is arguing common sense. Korak is going to say we you don't have you you don't decide this we decide this right? Everyone can decide it. We all can figure it out. He quotes uh synagogue ritual committees. As a rabbi I had a ritual committee in my syn. I inherited it. The concept of a ritual committee in an orthodox shul is kind of weird because I I would sit at the ritual committee meeting and most of the things I would say well that's aloha I have to decide that's how once in a while they come up with something like they want to give an aliyah to people whose aunt or uncle passed away that to expand the rights to alias I said you want to do that that's fine and in other words what did I give them the opportunity to do the things that didn't make much of a difference halahically But anything that was hik was not decided by committee. It was decided by the RV. What they are challenging here is authority. And if they would have succeeded, you and I wouldn't be here today because the only thing that has kept us together across the ages has been the hala. And that's why this rebellion had to be put down with such strength because uh ordinary people would gravitate to korak. Ordinary people will say common sense. That's what the r is saying here. These paragraphs that I quote for you are on his in his section in his text when he speaks about korak. This was the the per first example, the paradigm of the challenges against authority that have revealed themselves over and over and over again in Jewish thought. It had to. Now, let's go back to our original question. If this is a rebellion against Hakic authority, then Moshe may have the right to decide what's going to happen. Why spoken with you about hahic authority is something we need to recognize. Haka is unique and it's an unbelievable phenomenon. God hands over divine law to man. Right? Hands over divine law to man. In other words, we we spoke about the the various different God says to us, you know, what's going to keep me around is I'm handing this to you. You decide the law and whatever you decide if you are loyal to the process, I will accept. Even if, and this is in the Gumarra, even if I intended something entirely different, even if I intended something, I'm going to accept because what what is defined as truth within the is loyalty to the process, not the objective reality. So therefore perhaps if this rebellion was against Moshe and if it was against authority just perhaps Moshe has to make the decision and God has to agree with it now he has to show that that's how the works he has to show that that's how his leadership works he has to show Israel that he can devise the test and will agree to it and he he turns to Hashem I would assume and says Hashem we got to do this differently, right? And I have to divide and you have to agree with what I said and that is just a possibility and it fits in with the understanding of the cause and the substance of this rebellion. Yes. Why did Why did Hashem have other words? Okay, good question. Why is Why does Hashem have to answer this with such a severe response? Who could have done? Because I believe of the great danger that this presented. because of the fact that if he would have done a small miracle, Korak and his followers would have picked up tons of other followers. This is a com, as I said, this is what people do all the time. That all the time people say, "What? What do the rabbis know? I'm going to make this decision." God, you could put a circle of fire around the Jew and say, you know, you guys are making a mistake. Apparently, apparently that okay, it's a very good question. It's a very good question and I'm not surprised that you ask it because of your sensitivity. But the fact is that Hashem's felt this was necessary probably because over the years this has to reverberate. This has to has to be clear and he has to show the danger. He has to show how dangerous this is and what it undermines when it happens. Just a thought. Okay. All right. Let's go on. One more comment in the question and then we go on. Right. around the world. You own property, right? Okay. Hashem showed him the property that is going to be his. All right. Very nice. All right. Hashem is demonstrating to him that property is is in Hashem's determination. Yeah. Moshe and not that was related to Moshe. Say again. Sorry. The story with Aron and Miriam, right? where they where the blush and horror right he didn't want it was said the the enfor he didn't he wanted it him not to be involved they told him to step aside okay here the situation it's also about his author it's related to him and he's doing the opposite okay very good question is in the case of of Miriam's attack and Aaron's attack on Moshe or Moshe a hashem according to the mafarim doesn't involve Moshe in the response. He deliberately has Moshe step out. Here he has Moshe step in. Okay? Because the challenge was totally different. In the case of Miriam and our own, it was a personal challenge, right? It was something that Moshe did this. Haha, we, you know, shouldn't have done it. And therefore, if it's a personal attack on Moshe, Moshe, you stand aside. I'll answer that. In the case of Korak, and I just repeat this again, it was not a rebellion against Moshe. It was, but it wasn't. It was primarily a re rebellion against Hakic authority. And therefore, Moshe had to be involved and Moshe had to prove his his that this was his orbit and that this could happen. Now, let's try to understand another question that we raised. What is the power of the ctor and how is this an an appropriate response that Moshe devises? So I want you to take a look at a how a very fascinating statement in the in the Gomorrah. Omar Rafano Barbisno Rhan on page number six secret of Omarano Barbaso Omar Rebi Shimono callis anois any fast day like yum kipper which does not have the involvement of sinners verse is not a fast is not a is not a fast is not an acceptable fast. How do I know this? says [Music] because one of the ingredients of ctor if you smelled it at independently it was a horrible smell but Moshe was told to conclude it in the ctor porus and as part of that mixture it makes the smell beautiful. So therefore the this is is is mirroring what it's mirroring is symbolizing symbolizing sinners right in other words saying that everybody has to be involved. What is the ctorus? What's its power? The ktores is the one one symbol in the Mishkan which gains its power as a mixture which gains its power as an amalgam of the entire group and that is part of the message here to Korak and everyone has to be involved at their level and in their role right and we hope the sinners will change that role and make that but think of what you say right that what I'm sorry I I I stuttered there for a minute therefore what represents and what Moshe is saying to Korak and Adato is If you're looking for individual power, your power should come from your place in the mixture. Your power should come from understanding that we as an adah, we as a group gain our strength from our involvement with each other where we are. And this is a powerful statement. The sum is greater than the whole is greater than the sum of its parts. Right? In other words, what is created by the congregation together far outweighs what each of us could take and accomplish alone. All right. Pretty pretty. I always think it's beautiful that each person has to say, right? Each person has. All right. Very nice. Very nice. Uh the idea being that everybody should be involved. Now, okay, we've done we finished our analysis of Korak's rebellion except for one last event. And this dove, you'll like this one. All right. One last event. What does Moshe, God tell Moshe to do? Look at the epilogue, page six or the translation on page seven. Dro Israel and this is after another semi-rebellion where where Aon has to go in with the stop anyway. Tell all the Israelites that they should take a staff tribe by tribe according to the fathers. tribe by tribe, meaning 12 staffs, and take those staffs and put them in the Mishkan and leave them overnight. And when you take them back out, the staff that is flowering, that staff will will symbolize who whom I choose. Right? Like that, right? All right. Now, what happens here? But my question is why? Why is this why is this miracle necessary? Right? Hasn't God made it abundantly clear by now that he's choosing Moshe and Aaron? What? He's empowering. Okay. He's empowering Aon. But he but but again Moshe in every argument that he had with Korak said me and Aon. Me and Aon. So God is choosing both of us. So two different two two different tkidim. Okay, good. I'm going to give you a a turn a turn on that maybe. Yes. Okay. What's happening here? What's going to happen after Korak's rebellion in the Torah text is that 40 close to 40 years are going to disappear entirely. The next para paras will will have events that occur after the 40 years at the end of the 40 years. Right? At the end of the not what happens to those 40 years. So we're going to talk a little bit more about this next week. But one of the things that happens in those 40 years according to Kazal is a transformation of Israel from a people that worship Hashem through Yera to a people that worship Hashem through Ahava. They are being transformed and maybe this is why Korak's rebelling. They only understand at this moment before the 40 years they only understand fear of God. They don't understand love of God and that's because of where they came from and what they've experienced and what they've seen all of that. However, during the 40 years of man, of clouds of glory, of protection, they will tr be transformed to a nation that can worship on a higher level, which is the level of Is it possible that this event is the beginning of that process that aes Barak says yes I've proven my point but now I want to prove it in a different way and at this point he's trans beginning the transformation that is going to take place over the next 40 years which is to so just a thought okay now um before we take I'll take any questions or comments now and then I'll tell you the story yeah no go ahead yes I this is a very good idea that I'm glad you think so. He says it was a good idea that had. Yeah. Wasn't happy about the other. I know he weren't. It made me think this idea first. All right. Okay. You're It's It's a It's a It's the same question, Dove. And I've got the same answer. She can do it. I I' I've got the same answer. This would not have been effective enough. This would not specifically because the nation worships Hashem through Euro. Now they don't understand this. This is just the beginning of adorning and that's why they they're beginning to understand. So my answer to you is Akareshbar who felt again I can't say what he felt but Akosh clearly sees the need and Moshe sees the need for a dramatic destructive response to this rebellion and without it it wouldn't have worked without it it would not have worked all right yes and I think there is um notion that if the entire people don't accept then sort of is not married. Is it true that if say again that if if a dict okay and people don't accept it right then okay that's a very good question she's asking if if the rabbis create a dictim create a law that most of the people don't accept that it's not a law it's a little bit different what you're talking about is a very specific specific area of alaka which is theim are laws created by the rabbis to protect the Torah law say the rabbis go you can't create initially a hoke that people won't listen to so that's what you're that's what you're saying in other words it's not that once I create the hoke they don't listen it's no longer there. It's that I have to determine when I create rabbitic law. I mean when the rabbis create rebbitic law and create hukim which by the way hukim stopped at the end of the talmudic period we only have takanote now and that's a different kind of edict was that they had to create hukim that sib could stand with that could withstand okay all right yes question we know that we sing the song we all know that Um, so there's something to be in when we learn about the roots, the beginning with the almond. What is it? Good question. I don't know. Good question. What's this? Well, it's one of the first things that bloom. It's one of the first things that bloom. Okay. Almonds. All right. That's why we sing. It's the beginning of the beginning of spring. Very good. That's a good answer. All right. Now, yeah, it's a it's a morning. It's, as I said, it's birth. We'll talk uh actually I'll return to this later next week because because it fits in with something else we were going to be saying I think. Okay. Now uh just to tell you the quick story about my family's relationship with Vyakov Kamitki Zatau my grandfather on my mother's side yesterday was my mother's site my grandfather on my mother's side my grandfather my father's side was well known he was well known his name was Heyman Golden he create he he trans if you had in your home the book the code of Jewish law which is a translation of the kitser that was my grandfather. All right. And he did tons and tons of works and was a fascinating man. But my grand I'm just talking now about the my grandfather on my mother's side. My grandfather on my mother's side was a student in Slabatka where Vyakov studied and he apparently the the story we have is that he was Raviakov's roommate. All right. And that they were very close. That we know. What was his name? His name was Abraham Alter Aramdl Poplac. All right. His name was Aram Alter Paplac. All right. All right. Poplac. All right. That's that that was my mother's maiden name. Paplac. Now what happens he he there's also a again that don't know if it is accurate that that Vyakov would fall asleep at the base medish and it was my grandfather who would lead him back to the room. All right. However, what happens? My grandfather comes to the United States and and he moves his my I'm sorry. My grandfather comes to the United States and he moves to Seattle. Why Seattle? Because family is there, right? What was he as far? No, no, no, no, no. He becomes he becomes a malamade and and he a major figure in the Seattle Jewish community. In other words, I've seen writeups of him. Okay. Okay. All right. Okay. So, what happens? All right. What happens? Good. You know this. All right. So, he was Poplac was a teacher of many in the Seattle community. Really? Wow. Okay. Wow. All right. What happens? Rivyakov comes to the United States from Europe and he's collecting money for Yeshiva. He learns apparently, again, I don't know that if the details of the story are 100% accurate, but most of it is. He learns that the Yeshiva was not telling the truth. That they say, "Go to this guy and tell him you gave last year $1,000 and the guy only gave 200 or whatever." And Ravakov stops. I'm not doing this anymore. I'm not collecting from the Yeshiva, but he's now in the United States and his family is in Europe. My grandfather hears that Ravakov is here, communicates with him, actually I think travels to see him perhaps, and says to him, "The RV of Arsh Ravulent is taking a year off." You speak loudly. The RV is take r of our shaw rvolent is taking a year off. Why don't you come and become the rv of the shaw and he does and because of that he brings his entire family over to the United States and they miss the holocaust they are saved. All right. So that to the extent that when we were sitting Shiva for my mother the Kamanetski Rabonim called us up at the Shiva to say you were the ones who saved us. So that and my mother remembers Ravakov and other great my grandfather was close with a number of them. She says she taught him how to play yo-yo yo-yo yo-yo. She she she she also referred to her as his English teacher because she taught him taught him English or part for for for a while while he stayed with them in their house. Anyway, that's uh the beautiful story just to share with you. Yes.