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How could 250 Torah (תורה) leaders challenge Moshe's appointment of Aharon as Kohen Gadol? Korach argued that Hashem (ה׳) only endorsed Aharon because Moshe wanted his brother, following the principle that God supports human free will choices without necessarily approving them. This teaches that success or favorable outcomes don't validate our decisions — we must evaluate choices on their merit before acting, not rationalize them afterward.
This shiur addresses one of the most serious theological problems in the Torah (תורה): how 250 of Israel's greatest leaders, who witnessed Mount Sinai firsthand, could question Moshe' credibility regarding Aharon's appointment as High Priest. The speaker argues that Korach and his followers weren't accusing Moshe of fabricating God's command, as this would undermine the entire Torah's validity. Instead, they believed that while God did tell Moshe to choose Aharon, this divine directive came only because Moshe had already decided he wanted his brother in that position, and God merely rubber-stamped his preference. The analysis draws parallels to Aharon and Miriam's criticism of Moshe regarding his separation from his wife Tzipporah. According to Tosafot, even though God commanded this separation, it may have originated from Moshe' own desire for increased holiness, which God then endorsed. This principle - 'b'derech she'adam rotzeh leilech molichim oto' (the path a person wishes to take, God leads him down) - suggests that divine support for human decisions doesn't necessarily validate their correctness.
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Parshas Korach
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
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