Bemidbar

Chazal explain that the significance of Korach’s name is that he made a korcha (lit., a bald spot) in Israel (Sanhedrin 109b), as his people were swallowed up (Rashi ad loc.). The Maharsha explains that his name became korcha in that no one would use it, as “The name of the wicked will rot.” We will explore a different significance and a connection to a much later generation.

The special relationship between Eretz Yisrael (eretz hemdah ­= the desired Land) and Am Yisrael, is at the heart of our parasha. The sin of the meraglim (the spies), who checked out the Land of Cana’an and “came to despise eretz hemdah” (Tehillim 106:24), has accompanied the nation throughout its history.

The Torah states that Aharon and Miriam’s negative speech about Moshe had to with the isha kushit (simple translation being, the Kushite woman) that he took (Bamidbar 12:1-3). Several years ago, we discussed the opinions in Chazal that there was nothing derogatory about her being a Kushite, and actually to the contrary. However, there are some Rishonim who see in this matter a point of contention against Moshe and his wife, who left her father’s home to follow Moshe into the desert.

The period of time between Pesach and Shavuot is one of uplifting. Historically, the Jewish nation went from the lowly level of 49 “gates” of impurity in Egypt to 49 “gates” of sanctity, leading to the giving of the Torah at Sinai. So too in each generation, this time is available for uplifting experiences.