16 Jun KORAH: OUR RESPONSIBILITY AS PRINCES

The Torah begins
the story of Korah’s
brazen uprising against
Moshe Rabbenu by
introducing him as
“Korah, son of Yitzhar,

son of Kehat, son of Levi.”
Rashi notes that the Torah traces Korah’s
genealogy back to Levi, but it stopped
there, without going one generation further,
mentioning “the son of Yaakob.” This was
done, Rashi explains, in fulfillment of
Yaakob Abinu’s request before his passing. In
Yaakob’s parting words to his sons, when he
addressed Shimon and Levi, he proclaimed,
“Bi’khalam Al Tehad Kebodi” – that his
honor should not be associated with their
“congregation” (Bereshit 49:6). This refers
to the “congregation” assembled by Korah
for the purpose of challenging the authority
of Moshe Rabbenu. Yaakob did not want his
name mentioned in the context of this sinful
uprising, and so the Torah identified Korah
only as “son of Yitzhar, son of Kehat, son of
Levi,” without adding, “son of Yaakob.”
Several later scholars addressed the obvious
problem with Rashi’s comments – his
assumption that the Torah should have
traced Korah’s lineage all the way back to
Yaakob. Rashi says that the Torah would have
mentioned also “son of Yaakob” if not for

Yaakob’s request that his name be omitted –
but why would Yaakob’s name have needed
to be mentioned? For that matter, why did the
Torah bother tracing Korah’s lineage even
back to Levi? The Torah already presented
the genealogy of the tribe of Levi, back in
the Book of Shemot (6), and Korah’s family
background is included there. Why did the
Torah go through the trouble of telling us
that Korah was the “son of Yitzhar, the son
of Kehat, the son of Levi,” and why would it
have added also “son of Yaakob” if Yaakob
hadn’t asked not to be mentioned?
A fascinating answer is given by the Maharal
of Prague (Rav Yehuda Loew, 1512-1609),
in his Gur Aryeh. He explains that the Torah
wanted to emphasize the extent of Korah’s
evil in launching this uprising against
Moshe, by noting his distinguished lineage.
Korah himself was a prominent member
of the nation, among those who carried the
ark during travel, but also descended from
outstanding Sadikim – Yitzhar, Kehat, Levi,
and the patriarchs. Of course, Korah’s revolt
would have been a grievous sin no matter who
he was, but his prominent family background
made it particularly severe. This is why
the Torah made a point of mentioning his
distinguished, righteous predecessors – and
would have gone as far as mentioning also
Yaakob Abinu, except that Yaakob asked that

his name be omitted from this context.
The Maharal’s explanation brings to mind
an insight of the Maggid of Dubna (1741-
1804) regarding a verse in Parashat Behukotai
(26:42). This verse appears in the section
known as the “Tocheha,” where G-d warns
of the dreadful calamities that He would
bring upon Beneh Yisrael as punishment for
their misdeeds. G-d in this verse proclaims
that He would remember the covenant He
made with the patriarchs. It seems that He is
now offering consolation, emphasizing that
despite His anger, and although He would be
punishing the people, He would nevertheless
have compassion due to His covenant with the
Abot. However, the next verse then continues
the description of the exile that the Jewish
People would suffer on account of their sins
– indicating that the comforting conclusion of
the Tocheha has not yet begun. The Maggid
of Dubna thus explains that in this verse, G-d
warns the people that their wrongdoing is
exceptionally severe because of whom they
descend from – the sacred patriarchs, with
whom Hashem made a special covenant. As
heirs of this covenant, and members of this
special nation, their misdeeds are considered
graver.
The Maggid draws an analogy to two people
who committed the same minor misdemeanor
– a prince, and a poor peasant. The peasant is

sentenced to several weeks of prison, whereas
the prince is handed a ten-year jail sentence.
The reason is that the prince’s offense is far
more grievous due to his family background,
because he is the king’s son, a member of the
royal family.
We, Am Yisrael, must live with this awareness,
that we are royalty, that we are “princes,” the
children of Abraham, Yishak and Yaakob.
As members of the “royal family,” who
have received and studied the Torah, which
instructs us how to live a “regal” lifestyle,
more is expected of us than of other people.
We are bidden to maintain the high standards
demanded of Hashem’s special nation who
represent Him to the rest of the world and
always strive to be worthy of this unique
privilege.