Korach mutiny #4

As we mentioned in the previous post, our problem with Korach's mutiny lies in our relationship to tzizit, which for us is more of a formality than a living experience. The sort of natural intuition that we use with politics is lacking when we think of tzizit. We must answer a series of fundamental questions if we are to understand the basis of Korach's challenge. What is “zechira”? Why is “zechira” so intimately connected to tzizit generally and tchailes in specific? Moreover we would like to get greater clarity about Korach's argument presented in Rashi. As was previously mentioned in Korach Mutiny #2, Chazal have a lot to say about the significance of tzizit in the quotes in menachot. But the Chazal's in Menachot are not that helpful in disclosing the human experience that “zechira” refers to. What we need is a fundamental insight into “zechira”.

Let us first summarize the Chazal from Menachot 43b to help us in gaining this insight.

According to Chazal tzizit:
1)Is equal to all the Mitzvot 2) Protects man from all Chayt
3) Merits those who wear it in seeing the Shechina

In addition, tzizit,because of techeiles:

1)has the unique ability to remind us of Keriat Shema. This is because Keriat Shema is said at the time we can discern techeiles from the white tzizit strings. Finally,
2)According to R Meir, tzizit is colored tchailes because it reminds of of the sky and the throne of God.

The key to insight into the human experience underlying tzizit, I think, lies in the last statement of R. Meir. After all, it was tcheiles that formed the core of Korach's argument according to Rashi.

It was taught‭: ‬R‭. ‬Meir used to say‭, ‬Why is blue specified from all the other colors‭ [‬for this precept‭]? ‬Because blue resembles the colour of the sea‭, ‬and the sea resembles the color of the sky‭, ‬and the sky resembles the color of‭ [‬a sapphire‭, ‬and a sapphire resembles the color of]‭ ‬the Throne of Glory‭, ‬as it is said‭, ‬”And there was under his feet as it were a paved work of sapphire stone”,‭ ‬and it is also written‭, ‬”The likeness of a throne as the appearance of a sapphire stone”.

The pasuk referred to by R Meir emerges from a highly suggestive story in Chumash regarding the “princes of Israel” in their quest for knowledge of Hashem. Rambam identifies these princes as the example of people who rush into knowledge, without proper preparation. The principle of R Meir then, seems to relate to this same issue. The techeiles of tzizit refers to man's quest for knowledge of Hashem, that expresses itself in exploring the nature of the beautiful motion of Shamayim and secondarily in the great phenomenon of Earth as it is impacted by the forces of Shamayim (the sea).

As Rambam points out in Chelek, there is a danger in the approach to knowledge. As man begins to gain wisdom, he is empowered in a technological sense. The Thomas Edison's,and indeed professionals generally, are vulnerable to confusing the particular principles they use technologically, with ultimate principles. As the saying goes a carpenter sees everything as a hammer. Rambam refferred to this as the problem of “doctors”.

As R Meir points out however, this mistake is a very severe one. The wisdom we see on Earth is but a reflection of that seen in Shamayim which itself points to the “throne of glory”. If we get stuck on a comfortable set of principles that appeals to us, or that we are good at, we will stop growing. We will also miss core opportunities practically, being unable to let go of the security of familiar principles in favor of new thinking. As Covey points out, this inflexibility in principle or “arrogance” is the core of most failures in practical affairs.
It is this insecurity in man that Korach saught to manipulate. The Jews had obviously gained some real progress in thought. They had heard mighty thoughts from Moshe and had begun chiddushim on their own. Unfortunately they confused the success they had with ultimate success. They became impatient with the slow painstaking approach to development advocated by Mitzvos. Rather than viewing their incomplete understanding of Mitzvos to their own immature principles, they blamed Moshe for holding them back. They were Tcheiles people not tzizit people- why did they have to be held back? Perhaps old Egyptian Jews caught up in Egyptian primitive culture needed tzizit. Not so the new Jew. Could it be that Jews whose entire culture was Chochma- whose clothing was all tcheiles- would need tzizit? Perhaps Moshe was enjoying his previous unique status as the only true thinker of Israel too much, unjustly holding back a holy nation released from primitive culture with obscure “mitzvos” of his own making!