Balak בלק

My Musing
This Shabbat marks four years since Gilad Shalit was abducted from Israel by terrorists and is now held in parts unknown.
This week's selection is one of the more well known but misquoted about the four qualities by which the Israelites remained true to their values in Egypt and merited salvation. It is also one of the older Tanhuma midrashim. But the message is clear. Stay true to the mission and to your identity/heritage and the redemption will come. In other words Keep The Faith.

May Gilad merit the protection, redemption, and salvation in the immediate future.

מדרש תנחומא (ורשא) פרשת בלק סימן טז
(במדבר כה:א) "וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב"

“And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab”

ילמדנו רבינו: בזכות כמה דברים נגאלו ישראל ממצרים. כך שנו רבותינו בזכות ארבעה דברים:
שלא שנו את שמותם; ולא שנו את לשונם; ולא גלו מסתרים שלהם; ולא נפרצו בעריות."

Our master should teach us: In the merit of some items the Israelites merited tio be redeemed from Egypt. Thus taught our rabbis: in the merit of four things: They did not change their names, they did not change their language, they did not reveal their special hiding places, and they did not breach social sexual mores.

לא שנו שמותן, שראובן ושמעון ירדו וראובן ושמעון עלו.

They did not change their names, that Reuben and Shimon went own to Egypt and Reuben and Shimon went up.

לא שנו את לשונם שנאמר (בראשית מה:יב) "וְהִנֵּה עֵינֵיכֶם רֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין כִּי פִי הַמְדַבֵּר אֲלֵיכֶם" שהיו מספרין בלשון הקודש.

They did not change their language as it says, “And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks unto you.” That they would speak in the holy tongue.

לא גלו מסתרין שלהן שנאמר (שמות ג:כב) "וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל בְּנֵיכֶם וְעַל בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת מִצְרָיִם" והיה הדבר הזה מופקד אצלם י"ב חדש ולא גלה אחד מהן למצרים.

They did not reveal their secret places as it says, “but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.” And this was held secret by them for twelve months and they did not reveal this to the Egyptians.

ולא פרצו בעריות שכך כתיב (שיר השירים ד:יב) "גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם", " גַּן נָעוּל אֲחֹתִי כַלָּה" אלו הזכרים, "גַּל נָעוּל מַעְיָן חָתוּם" אלו הבתולות. תדע לך, שהרי אחת היתה ומפרסמה הכתוב שנאמר (ויקרא כד:י) "וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי" וכל אותן מ' שנה שהיו במדבר לא סרחו בעבירה עד שבאו לשטים. לפיכך כתיב, "וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים" שטים שעשו שטות שנאמר (משלי ו:לב) "נֹאֵף אִשָּׁה חֲסַר לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה"

And they did not breach the social sexual mores that thus is written “A garden shut up is my sister, my bride; a spring shut up, a fountain sealed” “a garden shut up is my sister” refers to the men, “a spring shut up” refers to the young women. You should know, that there was one, and the scriptures publicized her as it says, And the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelite woman and a man of Israel strove together in the camp.” And all forty years that they were in the wildernessthey did not spoil in this sin until they came to Shitim. Therefore it is written, “and they dwelled in Shitim” ‘Shitim” since their they acted with ‘Shtut’ as it says, “He that commits adultery with a woman lacks understanding; he doeth it that would destroy his own soul”

Chukat חקת

My Musing
Incongruity- it applies to every religious system. As the MJBHA community comes to grips with the sudden passing of our beloved Morah Zlata, and personally, it is the Bar Mitzvah prasha of Dov a”h, the incongruity of Torah challenges us.
The Midrash demonstrates a reality for this world. There is a system, but it is incomprehensible for us. That is what a Chok, a statute is. These are only four examples tat challenge us with their inherent contradictions, but that is the religious life; Religion works for us 99% of the time. But it is these anomalies that challenge our fealty to the system that seemingly does not make sense at the moment. But if the part of the system that makes sense is Divine so are these pieces which do not make sense to us and it is these blips that require us to be steadfast in our faith and believe that the system is still in force.

מדרש תנחומא (ורשא) פרשת חקת סימן ז

רבי יהושע דסכנין בשם רבי לוי אמר, 'ארבעה דברים יצר הרע משיב עליהם וכתיב בהן חוקה. ואלו הן: אשת אח, וכלאים, שעיר המשתלח, ופרה אדומה.

Rabbi Joshua of Sichnin in the name of Rabbi Levi said, 'four things invite the evil inclination to arouse doubt in Torah, and they are written as statutes, They are: Taking the wife of your brother, forbidden mixtures of natural fibers and animals, the atonement goat sent from the camp, and the red heifer.

אשת אח דכתיב, (ויקרא יח:טז) "עֶרְוַת אֵשֶׁת אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא"
מת בלא בנים (דברים כה:ה) "כִּי יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין לוֹ לֹא תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ"
וכתיב בעריות (ויקרא כ:כב) "וּשְׁמַרְתֶּם אֶת כָּל חֻקֹּתַי וְאֶת כָּל מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ"

The prohibition of a brother’s wife, as it is written, “Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness”
But if he dies without children, “If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her”
And it is written regarding the illicit sexual relationships, “Ye shall therefore keep all My statutes, and all Mine ordinances, and do them, that the land, whither I bring you to dwell therein, vomit you not out”

וכלאים דכתיב, (דברים כב:יא) "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו"
סדין בציצית מותר, וכתיב בה חוקה (ויקרא יט:יט) "אֶת חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ"

Forbidden mixtures of natural fibers or animals, as it is written, “Thou shalt not wear a mingled stuff, wool and linen together” Yet a sheet (commonly known as a caftan or modern day tzitzit) with tzitzit and it is written as a statute, “Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.”

שעיר המשתלח דכתיב (ויקרא טז:כו) "וְהַמְשַׁלֵּחַ אֶת הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי כֵן יָבוֹא אֶל הַמַּחֲנֶה"
והוא עצמו מכפר על אחרים, וכתיב בה (ויקרא טז:לד) "וְהָיְתָה זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל מִכָּל חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְדֹוָד אֶת מֹשֶׁה"

The goat for atonement as it is written, “And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp” and yet it itself atones for others, and it is written, “And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.' And he did as the LORD commanded Moses.”

פרה אדומה מנין? דתנן, כל העוסקין בפרה מתחילה ועד סוף מטמאין בגדים והיא גופה מטהרת בגדים וכתיב בה חקה (במדבר יט:ב) "זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה יְדֹוָד לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין בָּהּ מוּם אֲשֶׁר לֹא עָלָה עָלֶיהָ עֹל"

From where is the red heifer derived? As it is taught, All who occupy themselves with the heifer fro beginning to end, contaminate their clothing, and yet the very essence of the red heifer purifies clothing, and it is written regarding the red heifer, the language of statute, “This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke”

Korach קרח

My Musing
Of the many messages and story lines implicit and explicit in the Korach episode, this week’s midrash selection ends on an interesting indirect warning. What does it mean “and Korach took”? It means he took all his compatriots down to She’ol with him. Be careful about the debates, arguments, and the sides you chose.

מדרש תנחומא (ורשא) פרשת קרח סימן ג
(במדבר פרק טז:א) "וַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן פֶּלֶת בְּנֵי רְאוּבֵן"

“And Korah, the son of Izhar, the son of Kohath, the son of Levi, took, with Dathan and Abiram,

the sons of Eliab, and On, the son of Peleth, sons of Reuben”

"וַיִּקַּח קֹרַח", לקח טליתו והלך ליטול עצה מאשתו בשעה שאמר לו הקדוש ברוך הוא למשה (במדבר ח:ו-ז) "קַח אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אֹתָם. וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ".

“And Korach took”, He took his garment (the famed midrashic garment that was totally azure and therefore logically would not need the fringes) and went to seek the counsel of his wife. At the moment that the Holy One, blessed be He, said to Moshe “'Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: sprinkle the water of purification upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves.”

מיד עשה משה כן לקרח. התחיל לחזר על כל ישראל לא היו מכירין אותו. אמרו לו, 'מי עשה בך כך?' אמר להם, 'משה עשה בי כך, ולא עוד אלא נטלוני בידי ורגלי והיו מניפין אותי ואומרים לי, 'הרי אתה טהור. והביא את אהרן אחיו, וקשטו ככלה, והושיבו באהל מועד.'
מיד התחילו שונאי משה להתגרות בו את ישראל ואמרו, 'משה מלך, ואהרן אחיו כהן גדול, ובני אהרן סגני כהונה. תרומה לכהן, מעשר ראשון לכהן, כ"ד מתנות לכהן.

Immediately, Moshe did this to Korach. He walked among the people and no one recognized him. They said to him, ‘who did this to you?’ He said to them, Moshe did this to me, and not only that but he also took me by my hands of feet and they waved me and said, ‘behold you are now pure’, and they brought Aaron his brother and bejeweled him like a bride and set him in the Tent of appointment’
Immediately, the detractors of Moshe began to deride him among Israel and said,’Moshe is king, his brother Aaron is high priest, and the sons of Aaron are the assistant priests. The separated from the produce goes to the priest, the first tithe goes to the priest, the twenty four gifts go to the priests.

מיד (במדבר טז:ג) " וַיִּקָּהֲלוּ עַל מֹשֶׁה וְעַל אַהֲרֹן, וַיֹּאמְרוּ אֲלֵהֶם, רַב לָכֶם כִּי כָל הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְדֹוָד, וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל יְדֹוָד" ואמר, 'לוי, באותה שעה כינס את עדתו ואמר להם, 'הרביתם עלינו משאוי יתר משעבוד מצרים. טוב לנו תחת יד מצרים יותר מתחת ידיכם, שבכל שנה ושנה מתים ממנו חמשה עשר אלף וארבעים וחמשה.' ובקשו לסקלן. (במדבר טז:ד) וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל פָּנָיו" אמר להם משה, 'לא מלוכה אני מבקש, ולא אהרן כהונה גדולה, שנאמר, (במדבר טז:יא) "לָכֵן אַתָּה וְכָל עֲדָתְךָ הַנֹּעָדִים עַל יְדֹוָד וְאַהֲרֹן מַה הוּא כִּי <תלונו> תַלִּינוּ עָלָיו"

Immediately, and they assembled themselves together against Moses and against Aaron, and said unto them: 'Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?'” and said, ‘Leviat that moment he brought in his coterie and said to them, ‘You have increased the burden on us more than the enslavement in Egypt. It was good for us under the hand of Egypt, more than under your hands, that in every year 15,045 people die’ and they desired to stone them to death. “And when Moses heard it, he fell upon his face.” Moshe said to them, ‘I did not request the reign, and Aaron did not request the priesthood, as it says, “Therefore thou and all thy company that are gathered together against the LORD--; and as to Aaron, what is he that ye murmur against him?'”

אמר משה לפני הקדוש ברוך הוא, 'רבונו של עולם, לא כך צויתני שנאמר, (שמות כח:א) "וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְאֶת בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן" והרי עמדו כנגדנו להרגנו'. אמר לו, (במדבר טז:ה) "וַיְדַבֵּר אֶל קֹרַח וְאֶל כָּל עֲדָתוֹ לֵאמֹר, בֹּקֶר וְיֹדַע יְדֹוָד אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו"
מהו "בֹּקֶר"? אמר ר' נתן, 'אמר הקדוש ברוך הוא, 'אם יתקבצו כל חרטומי מצרים ויבקשו להפך את הבקר לערב, וערב לבקר, לא יוכלו. כך, כשם שהבדלתי בין אור לחשך כך הבדלתי אהרן להקדישו בקדש הקדשים.''

Said Moshe before the Holy One, blessed be He, ‘Master of the Universe, did you not command me thus, as it says, “And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.” And now they stand in front of us to kill us.’ He said to him, “And he spoke unto Korah and unto all his company, saying: 'In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him.”
What is “morning” Said Rabbi Natan, ‘Said the Holy One, blessed be He, ‘If all the magicians of Egypt would gather and request to invert the morning and the evening, they would not be able to do so. Similarly, just as I distinguished between light and dark, thus I distinguished Aaron to sanctify him in the Holy of Holies”

מיד (במדבר טז:יב) "וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה"
'לא נלך לא נבוא' אין כתיב כאן, אלא, "לֹא נַעֲלֶה" ועליהם אמר שלמה, (משלי יח:ז ) "פִּי כְסִיל מְחִתָּה לוֹ וּשְׂפָתָיו מוֹקֵשׁ נַפְשׁוֹ" פתחו פיהם לפורעניות לומר שהם מתים בירידה ולא בעליה. כשם שאמרו כך מתו, (במדבר טז:לג) " וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל "

Immediately “And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: 'We will not come up” ‘we will not go, we will not come’ is not written here, rather “we will not come up and on them Solomon said “A fool's mouth is his ruin, and his lips are the snare of his soul.” They opened their mouths in disaster to say that they would die going down and not going up. As they said , so they died, “So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly”

אמר משה, 'הואיל ולא רצו לבא אני אלך אצלם, אולי יתביישו ויחזרו בהם, שנאמר, (במדבר טז:כה) "וַיָּקָם מֹשֶׁה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל" כשראו אותו התחילו לחרף ולגדף שנאמר (במדבר טז:כז) "וַיֵּעָלוּ מֵעַל מִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם" וכי יושבין או כורעין או נופלין יוצאין בני אדם? אלא מלמד שיצאו כשהן מחרפין ומגדפין שנאמר כאן יציאה והצבה ונאמר בגלית הפלשתי יציאה והצבה שנאמר (שמואל א,יז:ד) "וַיֵּצֵא אִישׁ הַבֵּנַיִם מִמַּחֲנוֹת פְּלִשְׁתִּים גָּלְיָת שְׁמוֹ מִגַּת גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת"
(שמואל א,יז:טז) "וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם"

Said Moshe, since they do not want to come to me, I will go to them. Maybe they will be ashamed and rescind their actions, as it says, “And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him” When they saw him they began to deride and murmur as it says, “So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.” And when one bows or prostrates themselves they leave? Rather it teaches that they set out to blaspheme as it says here, they went out and stood and it says with regards to Goliath the philistine, going out and standing as it says “And there went out a champion from the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.” And it says, “And the Philistine drew near morning and evening, and presented himself forty days”

מה יציאה והצבה? התם בחרופין ובגידופין אף כאן בחרופין ובגדופין. לכך פתח משה ואמר, (במדבר טז:כט) "אִם כְּמוֹת כָּל הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְדֹוָד שְׁלָחָנִי" וכתיב (במדבר טז:לב) "וַתִּפְתַּח הָאָרֶץ אֶת פִּיהָ וַתִּבְלַע אֹתָם וְאֶת בָּתֵּיהֶם וְאֵת כָּל הָאָדָם אֲשֶׁר לְקֹרַח וְאֵת כָּל הָרֲכוּש"ׁ

What is going out and standing (presenting)? There with degradation and blasphemy, here to with degradation and blasphemy. Therefore, Moshe opened and said, If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me.” And it is written, “And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods.”

בא וראה כמה קשה המחלוקת שכל העוזר במחלוקת הקדוש ברוך הוא מאבד את זכרו שכך כתיב, (במדבר טז:לה) " וְאֵשׁ יָצְאָה מֵאֵת יְדֹוָד וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ מַקְרִיבֵי הַקְּטֹרֶת"

Come and see how difficult controversy is, that all who assist in promoting strife , the Holy One, blessed be He, removes their very memory from the world, as it is written, “And fire came forth from the LORD, and devoured the two hundred and fifty men that offered the incense”

אמר רבי ברכיה, 'כמה קשה המחלוקת שבית דיו של מעלה אין קונסין אלא מבן עשרים שנה ומעלה, ובית דין של מטה מבן י"ג. ובמחלוקתו של קרח תנוקות בן יומן נשרפו ונבלעו בשאול תחתית דכתיב (במדבר טז:כז) "וַיֵּעָלוּ מֵעַל מִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם"
וירדו הם וכל אשר להם לפיכך כתיב ויקח קרח.

Said Rabbi Berachia, How difficult arguments are? that the Court of heaven do not impose penalties except from the age of 20 and above, and the court of man from the age of 13. And in the controversy of Korach, infants were burned and were devoured in the underworld, as it is written, , “So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.”
And they and all that is to them went down, therefore it states “And Korach took”

שלח Sh'lach

My Musing
It was a terrible event. The meraglim, the spies, just returned and now the nation was too scared to take what was their God given gift. This week’s midrash, I believe, teaches us the eternity of God’s words. God has promised us the land, He promised it to our forefathers and the midrash explains will fulfill that promise in the years to come.

מדרש תנחומא (ורשא) פרשת שלח סימן ג
(במדבר יג:ב) "שְׁלַח לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ כֹּל נָשִׂיא בָהֶם"

'Send for you men, that they may spy out the land of Canaan, which I give unto the children of Israel; of every tribe of their fathers shall ye send a man, every one a prince among them.'

רבי אחא הגדול פתח, (ישעיהו מ:ח) "יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם"
מה להדבר דומה? למלך שהיה לו אוהב, והתנה עמו, ואומר לו, 'בא ולך עמי ואני נותן לך מתנה.' הלך עמו ומת. אמר המלך לבנו של אוהבו, 'אף על פי שמת אביך, איני חוזר בי במתנה שאמרתי ליתן לו. בוא וטול אותה.' המלך, זה מלך מלכי המלכים הקדוש ברוך הוא. אוהב, זה אברהם (ישעיהו מא:ח) "וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי"

Rabbi Achai the great opened, "The grass withers, the flower fades; but the word of our God shall stand for ever"
To what is this similar? To a king who had a close friend and agreed with him. 'Come with me and I will give you a gift.' He accompanied the king and he died. The king said to the son of his good deceased friend, 'even though your father died, I will not renege on my gift that I said that I woud give him. Come, take it yourself.'
The king, is the King of Kings, the Holy One, blessed be He. The good friend, that is Abraham "But thou, Israel, My servant, Jacob whom I have chosen, the seed of Abraham My friend"

אמר לו הקדוש ברוך הוא, 'בוא לך עמי', שנאמר, (בראשית יב:א) "וַיֹּאמֶר יְדֹוָד אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָוּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ" התנה עמו שהוא נותן לו במתנה את ארץ כנען שנאמר, (בראשית יג:יז) "קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה"

Said the Holy One, blessed be He, 'Come with me', as it says, " And the LORD said to Abram, go for you from out of your country, and from your kindred, and from your father's house, unto the land that I will show thee. He promised him that he would give him the Land of Canaan as it says, "Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it."

וכן הוא אומר (בראשית יג:טו) "כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם"
מת אברהם, ויצחק, ויעקב. אמר לו הקדוש ברוך הוא למשה אף על פי שמתו האבות, התניתי עמהן ליתן להם את הארץ. איני חוזר בו אלא, "שְׁלַח לְךָ אֲנָשִׁים", "הוי וּדְבַר אֱלֹקֵינוּ יָקוּם לְעוֹלָם".

And similarly it says, "for all the land that you see, to you will I give it, and to thy seed for ever." Abraham passed away, Isaac and Jacob. Said the Holy One, blessed be He to Moshe, even though the patriarchs have died, I promised to them to give them the land. I will not renege on the agreement. That is "'Send for you men" that is "but the word of our God shall stand for ever"

beha'alotecha בהעלתך

My Musing
What does it matter that the lyre that the Levites played in the Temple Precinct had specifically seven strings? Why use the command conjugation for “take”? Why must the Levites be conscripted into the Divine support service?
The Levites were the musicians. In any society, musicians are some of the most individualistic personalities. The idea that their expression of service is so structured is a challenge. That explains the idea of conscription. But what is the implicit message in the Lyre being only of seven strings?

Even within music one follows the score. Deviate from the score and one is playing music but not the piece. That is the message of the lyre. To do Avodah, true Divine service one must subjugate the will; one is conscripted to the service. How to make it meaningful everyday is our personal challenge.

מדרש תנחומא (ורשא) פרשת בהעלותך סימן ז
(במדבר ח:ה, ו) "וַיְדַבֵּר יְדֹוָד אֶל מֹשֶׁה לֵּאמֹר. קַח אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אֹתָם"

And the LORD spoke unto Moses, saying:
'Take the Levites from among the children of Israel, and cleanse them.

ילמדנו רבינו: כמה נימין היו באותו כנור שהיו הלוים מנגנין בו?
כך אמר רבי יהודה, ז' נימין היו בכנור. שנאמר, (תהלים טז:יא) "תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח"
אל תהי קורא שובע אלא שבע שמחות. וכן דוד אומר (תהלים קיט:קסד) "שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ"
ולימות המשיח נעשה ח'. שכן דוד אומר בניגון (תהלים ו:א) "לַמְנַצֵּחַ בִּנְגִינוֹת עַל הַשְּׁמִינִית, מִזְמוֹר לְדָוִד"

Our master shall teach: How many strings were on the harps that the Levites played (in the Temple precints)?
Thus said Rabbi Yehudah, seven strings were on the harp, as it says, “Thou makest me to know the path of life; in Thy presence is fullness of joy, in Thy right hand bliss for evermore” Do not read the word שֹׂבַע as fullness rather as it is spelled , meaning seven. And so David said, “Seven times a day do I praise Thee, because of Thy righteous ordinances.”

And in the time of the Messiah the harp will be made of eight strings. That thus David said in tune, “For the Leader; with string-music; on the Eighth. A Psalm of David.”

{( ולעתיד נעשה עשר שנאמר )}
(תהלים קמד:ט) "אֱלֹקִים שִׁיר חָדָשׁ אָשִׁירָה לָּךְ בְּנֵבֶל עָשׂוֹר אֲזַמְּרָה לָּךְ"
ומי התקין להם? שמואל ודוד שנאמר (דברי הימים א,ט:כב) "כֻּלָּם הַבְּרוּרִים לְשֹׁעֲרִים בַּסִּפִּים מָאתַיִם וּשְׁנֵים עָשָׂר הֵמָּה בְחַצְרֵיהֶם הִתְיַחְשָׂם הֵמָּה יִסַּד דָּוִיד וּשְׁמוּאֵל הָרֹאֶה בֶּאֱמוּנָתָם"
והם העמידו חלוקי השיר יהיו הלוים עומדים על הדוכן ומזמרין לפני מי שאמר והיה העולם, ראה חבה שחבב הקב"ה את הלוים שכן אמר הקב"ה למשה הרבה הלוים חביבין לפני קח אותם לשמי לשררה מנין ממה שקראו בענין "קַח אֶת הַלְוִיִּם".

{(to the future it will be made from ten as it says)} “O God, I will sing a new song unto Thee, upon a psaltery of ten strings will I sing praises unto Thee;”
And who made it for them? Sameul and David as it says, “All these that were chosen to be porters in the gates were two hundred and twelve. These were reckoned by genealogy in their villages, whom David and Samuel the seer did ordain in their set office.”

And they established the divisions of song that the Levites would stand on the platform and sing praise before He Who said and the world was, behold, the affection that the Holy One, blessed be He, has for the Levites, that the Holy One, blessed be He said to Moshe, the Levites are more dear before me “take them for my name to serve, from where? Form that which was stated , “take the Levites”