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Aderet Eliyahu (Rabbi Yosef Chaim)

Sefaria · Tanakh > Acharonim on Tanakh · 3 sections

1. Korach.1

   "Korach, etc." It is mentioned in the Gemara of Sanhedrin that "And Korach took" (Numbers 16:1) - Rabbi Levi said: He took an evil acquisition for himself, etc. It can be understood with divine inspiration to explain according to what our master, Shimson of Ostropol z"l, wrote in Likutei Shoshanim. It is mentioned in the Peliyah of Rabbi Nachman Caro z"l that there are chambers in Gehennim corresponding to the numerical value of "Tachlit" (a hint to the chambers' names). In these chambers, even a completely righteous person must enter in order to fix and elevate the souls of the wicked, as explained in the Zohar and other sources. Now, when the soul of a righteous person enters these chambers, it does not need to fear the harmful forces, because the chambers of Tachlit are not a valid jurisdiction. Therefore, the remaining wicked are not powerful, and when the righteous go there without being harmed, it would be possible for them to be harmed by pure spiritual forces. In such a case, an angel named Joshua, with a fiery coal in his hand, would come and write the name "Atah" (You) on the forehead of the righteous person. Then, even if they were to enter those chambers of Tachlit, there would be no Satan or evil harm. According to my understanding, it is revealed to us by King David, peace be upon him, that even though I walk through the valley of the shadow of death, I will fear no evil. The numerical value of "Gai Tzalmavet" (shadow of death) is equal to "Tachlit Chadarim" (chambers of Tachlit). These chambers are not a valid jurisdiction, and therefore, the remaining wicked are not powerful. From those chambers, I will not fear evil because "Atah Imadi" (You are with me), as written on the forehead of the righteous person. Who writes it? It is explained that "Atah" (You) means "Shavitcha" (Your rod) and "Mis'anntecha" (Your staff), which are initials of "Shavitcha" (Your rod) and "Mis'anntecha" (Your staff) will comfort me. "Shavitcha" refers to Joshua, who writes them, and it is a wondrous matter that everything is alluded to in the verse "And G-d will forgive me," etc. This is the explanation of their words, z"l, that they said: He took an evil acquisition for himself, meaning that even the chambers of Tachlit, which are difficult and very harsh, he took them specifically for himself, precisely so that he would be judged in them, not for the purpose of fixing and elevating the souls of the wicked when it was appropriate for him to do so while he was still righteous before he rebelled, as mentioned above. Rather, he took them for his own sake, literally.

2. Korach.2

   Or it can be understood with the help of Divine inspiration to interpret their statement, may it be blessed, that "he took a bad acquisition for himself." It is known that when a person commits a sin, a bad part of that sin adheres to him, for that sin he committed is itself a bad part that clings to and defiles him. As it is stated, "Let their sins be upon their bones." For the sin, which is entirely evil, is definitely attached to a person. However, it is possible to separate and remove this evil from him, as our sages said: "One who reports a negative report about his fellow takes all his fellow's sins and gives him all his merits," as is well known. Based on this, if someone reports negative information about him to the negative reporter, he has a remedy to separate himself from the evil that is the sin itself. Because then the owner of the negative report will take it. However, it seems certain that if this person is the one who causes discord, the evil that adheres to him from the sin cannot be separated from him through a negative report by someone else. It is only possible for someone else to report about him to the negative reporter and take it from him, as our sages said: "It is permissible to report a negative report to the negative reporter about the one who causes discord." Therefore, if someone can find another person to report about him to the negative reporter, Hashem will not consider him guilty, for it is permissible to report a negative report to the negative reporter about the one who causes discord. If this is the case, the one who causes discord has no hope of separating from the evil, and it will remain with him alone. He has no hope unless he himself rectifies his deviation and purifies himself from his impurity. However, it is not appropriate for the evil to transfer from him to another. Here, concerning Korach, whose primary sin was the sin of discord, now the evil that he took through his sin will certainly be his alone, and it is not possible for it to transfer from him to another. Because what is possible is only through reporting to the negative reporter, and it is not applicable here, as, on the contrary, it is permissible to report to the negative reporter about those who cause discord. Therefore, Rabbi Yosef Chaim meticulously chose his words to say, "He took a bad acquisition for himself," specifically for himself, as stated.

3. Korach.3

   And behold, our sages said in Midrash Korach that Korach was a heretic who mocked gratitude. And it is possible, with the help of Divine inspiration, to allude to this through the name "Korach" itself, which contains the letters Kuf, Reish, and Chet. These letters can form the word "Pokar" (פוקר), which means a gambler, and "Yashchit" (ישחית), which means he corrupts himself. By becoming a gambler and a heretic, he corrupted his soul. It is also possible to find meaning in the letters of his name, forming the words "Sheker" (שקר), meaning falsehood, and "Yachit" (יחית), meaning he destroys. And our sages further asked, "What did Korach see to challenge Moses regarding the Red Heifer?" This can be understood further, as mentioned. Now, it is possible to allude, with the help of Divine inspiration, to additional meanings in the letters of his name. The letters of "Korach" can form the words "Yafrish" (יפריש), which means he separates or isolates himself, and "Chokat" (חוקת), which alludes to the matter of the Red Heifer, which is referred to as a "chok" (חוק), a statute, as it is written, "This is the statute of the Torah." And "Yafriach Chokat" (יפריש חוקת) means he separates himself to challenge Moses regarding the statute, which is the Red Heifer, as it is written, "This is the statute, etc."

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