Parshas Korach
A Costly Choice
By Rabbi Yochanan Zweig
“Those that are to be redeemed - from one month shall you redeem
according to the valuation, five silver shekels by the sacred shekel; it is
twenty gera.” (18:16)
In this week’s parsha the Torah lists the various gifts that are given to
the Kohain. Among them we find the five shekalim that a
father gives the Kohain for the redemption of his firstborn son. At the
ceremony of the Pidyon Haben, the redemption of the firstborn,
Chazal established that the Kohain asks the father the following
question: “Mai ba’is tfay?” - “Which do you prefer? Would you rather
keep the five shekalim or take the child?” At first glance, this appears
to be a ludicrous question, for no father would choose the money
over his son. Furthermore, the implication that the father has the option
of leaving his son with the Kohain in exchange for keeping the
money is not halachically correct; the Torah requires a father to redeem
his son.1 Additionally, the child is not the property of the Kohain,
and if, theoretically, the father would refuse to redeem his child, the
Kohain would have no claim to the child.2 Therefore, what was
Chazal’s intention when they incorporated this question into the Pidyon
Haben ceremony?
Chazal are bringing to our attention that unfortunately very often we go
through life choosing money over our children. We continuously
rationalize working late or conducting business which keeps us away from
our children. We claim that we are doing this for their
future, however, living a more moderate lifestyle which would enable us to
have more of an impact on our children would be infinitely
more beneficial for them. The notion that we are helping our children by
providing them with material benefits is really a rationalization
for choosing the money over the child. Chazal are challenging parents to
be more discriminating when evaluating their motivations; When
does money stop being a necessity that provides for the well-being of the
family, and become a luxury that may inhibit a parent’s involvement
in the development of his child?
1.See Kiddushin 29a
2.See the Sefer Chut Hashani who discusses this issue
A SOVEREIGN RIGHT
“...this shall demonstrate to you that Hashem sent me...” (16:28)
Korach succeeded in planting a doubt in the Jewish people’s minds
concerning the Divine nature of Moshe’s appointment and his
prophecy. Moshe, therefore, took unprecedented steps to deter any possible
skeptics. He called for the earth to open up and swallow the rebels.
This would convince the people of his status. However, if this miracle did
not occur, then Moshe’s authenticity, as well as the validity
of the entire Torah would be suspect.1
The Chechnover Tzaddik asks the following question: How could Moshe take
so great a risk? Perhaps Korach’s assembly would
repent and therefore not be subject to this death by Divine decree. This
would give the appearance of Moshe being proven wrong.
The Midrash notes that even nursing babes were subjected to this
punishment. Although under normal circumstances, a child does
not receive the death penalty, as a by-product of dispute, normative legal
procedures are suspended.2 How can we understand this concept?
Within the Jewish legal realm we find two judicial systems. The first is
the system implemented by the Sanhedrin and the lower
courts. The second is the sovereign ruler’s right to judge. The natures of
these two systems are very different. The Sanhedrin and lower courts
focus on the rights of the individual.3 Therefore, two witnesses, prior
warning, etc. are necessary for a conviction. It is the king’s
responsibility
to insure the well-being of society, and therefore, he has the right to do
whatever he sees fit in order to fulfill that responsibility.4
Korach’s rebellion was an act of secession from the sovereign state of the
Jewish people. By declaring that he and his assembly
were no longer subject to Moshe’s authority, Korach lost the right to be
tried within the court system. Only those who consider themselves to
be members of the state are subject to the court’s jurisdiction. Moshe,
therefore, dealt with them in his capacity as king. He saw their act as
an act of war which threatened to undermine the very fabric of Jewish
society. Therefore, Moshe waged war against them. The death of the
assembly of Korach was not decreed by Heavenly court. This was an
executive order from Moshe, invoking his right as king.5 Repentance
would not have saved Korach’s assembly, for Moshe’s action was necessary
in order to eradicate any doubt from the minds of Bnei Yisroel
as to the capacity of his prophecy.
Children, therefore, were subject to this decree as well. The king has the
right to do whatever he deems necessary for the preservation
of his state. Moshe had that right, even more so in this situation, where
Korach’s act was one of war, in which circumstance the individual
loses all his rights.
1. 17:28-30
2. Tanchuma 3
3. Droshes HaRan 11
4. Rambam, Hilcos Melachim, 3:10
5. Ibn Ezra, Devarim 33:5
