(2009/5769)

At the conclusion of Korach’s rebellion, Mosheh requests that Hashem not accept the offerings of Korach, Datan, and Aviram. However, why would Mosheh be worried that Hashem would accept the offerings of these rebels and not his? Since Mosheh is a Tzadik, it should be clear that Hashem would accept an offering of a Tzadik and not one of rebels?

 Mosheh felt it necessary to make this request because he understood that Korach and his assembly honestly felt that their argument against Mosheh was correct. Because Korach and his group were genuine in their argument, Mosheh understood that Hashem might entertain their request, even though they were rebels. Their so-called “Tefillah” was from the heart. As a result, Mosheh had to take pre-cautions by asking Hashem to accept his offering and not that of Korach and his assembly.

The Mishnah (Makkot 2:6) discusses this idea of genuine and heartfelt prayer. It states that one who negliglently kills another must travel to an Ir Miklat, a city of refuge, and he must remain there until the incumbent Kohen Gadol dies. The mother of the Kohen Gadol would bring food and clothing to the people in the Ir Miklat, so they would not pray for the Kohen Gadol’s death. From the fact that the mother brings food and clothing, we can infer that if the Tefillot of the people were truly heartfelt, they might come true.

 Another example is the statement of the Gemara (Yoma 53b) that on Yom Kippur, the Kohen would ask Hashem not to accept the prayer of one who asks for dry weather to aid his plans for travel. The person praying for dry weather realizes that only Hashem has the ability to stop rain and entreats him to do so. Although this may be unfavorable to others, Hashem may accept his prayer if it is genuine; therefore, the Kohen must ask Hashem not to accept it.

These two examples demonstrate the great power of heartfelt Tefillah. Rambam (Hilchot Ta’aniot 1:3) states that if people do not pray in times of trouble, they are considered cruel. When people are in trouble and have no solution, they cry out to Hashem because the pain they feel is immediate. If we viewed the troubles of the entire Jewish nation as our own, we would certainly call out to Hashem, but the reason we don’t is because we feel that “it is not our problem.” There is a Machloket (dispute) between Rambam and Ramban whether Tefillah is a Mitzvah DeOraita or DeRabbanan, but in times of trouble they both agree that Tefillah is Biblical commandment, which illustrates the specific importance of prayer during times of trouble.

As Mosheh recognized in the Korach episode, prayer is an effective method of calling out to Hashem. There are countless times when one experiences a troubled situation, whether it be personal or communal. One of the most important lessons that the Korach rebellion teaches us is that prayer is the key for overcoming and solving problems. Hopefully, Let us take this lesson as we pray for the coming of Mashiach BeMehaira BeYamainu.