KORACH
Shmuel I 11:14–12:22
Exclusive Torah Principle in Hashem’s Land
This week’s Haftarah shares with us a significant perspective about Jewish government in Eretz Yisrael. It clearly displays that there is no place for any governmental structure in Hashem’s land other than one that follows His word.
Hashem is Our King
The Haftarah recounts Shmuel Hanavi’s sound message to the Jewish people for requesting a king. They had recently approached the prophet and requested him to appoint someone to rule over them. The prophet acquiesced in their request and transferred his mantle of leadership to the worthiest candidate in all of Israel, Shaul.
Shmuel then addressed the people with strong words of reprimand for their request. He reviewed his personal years of service as their judge and prophet and challenged them to find fault in his faithful leadership. After they attested to his perfect leadership qualities, he reviewed with them how, throughout history, Hashem always appointed the most capable and appropriate leaders for them.
Shmuel then said: “Now here is the king that you chose and requested; behold Hashem has given you a king. If you revere Hashem, serve Him, and follow His voice and you don’t rebel against His words, then you and your king will follow [alt., be led by] Hashem. If you don’t follow His voice but are defiant…” (12:13–15).
Malbim understands these verses to mean that if the Jewish people closely follow the Torah path, Hashem, in effect, will be their leader and will guide their king in the proper direction. But if they don’t closely follow the Torah path, then they will not merit Hashem’s guidance and leadership, and He will severely punish them if they and their king follow a wrong path.
Timing is Everything
The prophet continued and stated, “Is today not the harvest season? I’ll call upon Hashem and He will bring you rain. See and know the great evil you have done by requesting a king for yourself.” (12:17)
Shmuel admonished the Jewish people for their essential request of a king and regarded it as a sinful act. Why would a request like this be considered so wrong? After all, doesn’t the Torah provide for this system and dedicate a full section in Parshas Shoftim to the rules and regulations of a Jewish commonwealth?
Malbim explains that in the proper time, the notion of a kingdom is certainly acceptable and appropriate. However, during Shmuel’s lifetime their request was considered a rejection of Shmuel and the Torah he represented (Malbim ad loc).
Shmuel had faithfully served his people and judged them with all the fairness the Torah required of him. In Shmuel’s eyes, the Jewish people’s request indicated a rejection of the perfect system of the Torah and a desire to establish their own control over the land.
Malbim deduces this from the pointed words in their initial request: “Now, bestow upon us a king to judge us like all the nations.” (8:5,7) He explains that the Jewish people desired to establish their own judicial system whereby they could have full control of developing their country. They yearned to be like all other nations whose control over their destiny was in their own hands. They no longer appreciated subjugating themselves to the dictates of the Torah and to following the secretive revelations of Hashem to His prophets.
Malbim concludes that timing was the key factor in this request. Had they waited until the passing of their faithful prophet and judge, Shmuel, the request for a king would have been in line. With the passing of the last of their judges, a sincere need for direction and leadership would have arisen, and the request for a king would have been appropriate.
However, now—while still under the devoted leadership of Shmuel—such a request was inappropriate and sinful. It reflected a new direction for the Jewish people and a sincere interest to be released from Hashem’s tight control.
Shmuel responded by asking Hashem for a display of fierce thunderstorms. During the summer months it is customary to dry the fruits of the land in the open fields. The appearance of rain during that season is untimely and not looked on favorably. Although rain in general is viewed as a great blessing and necessity, during the wrong times it is considered a sign of rejection and displeasure (see Tractate Sukkah 28b). Shmuel showed them that their request for a king, like rain, was a sign of rejection when not presented in the proper time.
Hashem’s Land Must Comply with His Word
The prophet added in his admonition: “And if you don’t adhere to Hashem’s voice, but rebel against Him, the hand of Hashem will be on you and your ancestors.” (Shmuel I 12:15)
Chazal explain the peculiar notion of plaguing one’s ancestors. Chazal profoundly state, “Through the sin of the living, the deceased are desecrated.” They mean with this that the sinfulness of an inappropriate government in Eretz Yisrael is responded to with such severity that it can even provoke the desecration of the deceased (Yevamos 63b).
Maharal explains the connection between desecrating the deceased and establishing an improper government in Eretz Yisrael. He states that the desecration of the deceased is considered a total disorder. After one’s soul parts from his earthly body, he is entitled to rest in peace without disturbance, and desecrating one’s body violates his basic human right. In this same vein, it is only proper that the governing principles of Hashem’s land are established by Hashem. Any violation of this—and certainly the establishment of independent control over His land against His principles—is likewise a total disorder.
Maharal concludes that in Eretz Yisrael, total disorder to the deceased is a natural result of total disorder displayed by the living (Chidushei Aggados ad loc).
Challenging the Priesthood: Total Disorder
This message concurs with this week’s Torah portion that recounts Korach’s disgraceful rebellion against Moshe Rabbeinu over his appointing Aharon to the priesthood. At the outset, Moshe declared to Korach and his assemblage that Hashem set an unequivocal principle: Aharon and his offspring are the exclusive family of the priesthood, and challenging this is akin to seeking to produce night during daylight hours (Rashi to Bamidbar 27:5).
Afterwards, Moshe silenced the rebellion by requesting of Hashem an unprecedented miracle of splitting the ground, thereby swallowing Korach and his followers into the ground. The apparent message here is that challenging the priesthood meant rejecting Hashem’s decision of worthiness and was totally out of order. Therefore, those who did so vanished from the face of the earth and left behind no tangible sign of having ever existed.
Conclusion
Ordained priesthood, tranquility of the deceased, and a government based on Torah principles are part of the natural order of the world. Any violation of such principles can evoke Hashem’s wrath and produce serious consequences.
Let us pray to Hashem that the present control over His precious land understands this message and realizes its absolute necessity to secure the safety of all who merit to reside therein.
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