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How could great leaders like Korach legitimately challenge Moshe's appointment of Aharon? The shiur develops that Moshe's kingship was fundamentally different from later Jewish monarchy - he represented only Hashem (ה׳)'s perspective, not the people's. Unlike future kings who balance divine will with popular representation, Moshe was purely "ohev es haMelech" - devoted solely to what G-d wanted.
This shiur addresses the fundamental challenge of Parshas Korach: how could the greatest Jewish leaders seemingly question Moshe Rabbeinu's divine authority without being accused of denying Torah (תורה)'s legitimacy? Rabbi Zweig develops a profound distinction between different types of Jewish leadership that resolves this apparent contradiction. The shiur begins by noting that if Moshe could fabricate divine commands, then no mitzvah (מצוה) in the Torah would be trustworthy. Yet Korach and his assembly - great Torah scholars - appeared to challenge Moshe's appointment of Aharon as Kohen Gadol. The key insight comes from analyzing Moshe's defense: "Lo chamor echad mehem nosasti" (I never took even a donkey from them), referring to his return from Midian on his own donkey rather than claiming travel expenses.
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Parshas Korach 16:1-35
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