Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Korach (Shlach in חו"ל) – 28 Sivan 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Korach (Shlach in חו"ל) – 28 Sivan 5786
Bostoner Rebbe shlit’a – Yerushalayim
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Moshe was greatly distressed and said to Hashem, “Do not turn to their offering. Not one donkey of theirs have I taken, nor have I done wrong to even one of them” (Bamidbar 16:15). Similarly, in the Haftara, Shmuel HaNavi states, “Here I am. Testify about me in the presence of Hashem and in the presence of His anointed: Whose ox have I taken? Whose donkey have I taken? Whom have I robbed? Whom have I coerced?...” (Shmuel I 12:3). Klal Yisroel answers Shmuel, “You have not robbed us, you have not coerced us, and you have not taken anything from any person’s hand” (Shmuel I 12:4).
The Rebbe zt”l once asked, somewhat puzzled: Didn’t Shmuel ask the people to testify that he was a righteous judge? Yet the people only responded, in essence, “You are not a thief.” Could they not find it in their hearts to say something slightly more complimentary? After serving the nation faithfully for so many years, their response would seem to display a lack of gratitude. On the other hand, Moshe Rabbeinu expressed a similar sentiment to the nation, yet he received no response at all.
The Siftei Tzadik writes that when Moshe Rabbeinu asked Hashem, “Do not turn to their offering,” he was, in effect, saying, “Do not accept the teshuvah of Klal Yisroel.” This seems out of character for Moshe, who constantly advocated on behalf of the Jewish people. Why would Moshe ask Hashem not to accept the prayers of another Jew?
He explains that Moshe Rabbeinu did not want a heavenly fire to descend and destroy them on account of the transgression of offering Ketores by a non-Kohen. Had a heavenly fire descended upon the Ketores, the nation would have been punished for performing an Avodah reserved for a Kohen. Therefore, Moshe Rabbeinu beseeched Hashem that their prayers not be answered in this instance.
Moshe’s words, “Not one donkey of theirs have I taken, nor have I done wrong to even one of them,” can also be understood as Moshe declaring that throughout his years of leadership he never harmed anyone, even those who challenged or disagreed with him. Furthermore, Moshe was emphasizing that he was never the cause of punishment befalling another Jew.
Chazal teach that Moshiach will come at a time when Klal Yisroel is either completely worthy or completely unworthy. My father, the Rebbe zt”l, would say in a comical way that there was once a congregation that complained to their Rav that he was preventing Moshiach from coming. Since the congregation was completely unworthy, Moshiach should have already arrived — but because the Rav possessed merits, he was delaying the redemption! Perhaps this offers another understanding of Moshe’s message: no individual was ever punished on account of being compared to the righteousness of Moshe Rabbeinu.
It is also noteworthy that both Moshe and Shmuel used the word “donkey,” which can symbolize material matters (chomer). Perhaps this hints to the idea that abundance comes to the world through the merit of the tzaddikim. As we find in the Gemara (Berachos 17b), the entire world was sustained in the merit of Rabbi Chanina ben Dosa, while he himself subsisted on merely a kav of carobs from one week to the next. In this way, Moshe and Shmuel may have been saying that even those Jews who did not fully accept their authority still benefited from sustenance that came through their merit — and yet Moshe and Shmuel never prayed that this blessing be withheld from anyone.
We have many leaders in our society. Once, there was a well-known miser in a certain town whom the community disdained. However, after he passed away, all of the Jewish institutions in the town suddenly faced financial hardship. Upon investigation, they realized that it was this very miser who had been quietly supporting these institutions all along, giving generously in secret.
We should try to appreciate the hidden good that others bring into our lives, even when it is not immediately visible. We often judge people by what we see on the surface, while overlooking the quiet sacrifices, prayers, and acts of kindness that sustain families, communities, and even generations. Moshe and Shmuel teach us that true leadership is measured not by honor or recognition, but by a sincere desire to benefit others — even those who disagree with us. If we can strive to see the hidden goodness in others and ask ourselves how we, too, can quietly bring blessing to those around us, we will help create a community built on gratitude, humility, and genuine care for one another, and merit the Geula Shlayma and the coming of the Moshiach, speedily in our days.