How good and how pleasant it is
when brothers and sisters dwell together in unity.
Parshat Korach teaches that not every disagreement is constructive. Hinei Mah Tov reminds us of the goal toward which every community should strive: not a place where everyone thinks alike, but a place where people can disagree while remaining united by shared values, mutual respect, and a common purpose.
If you want a more-traditional Zemer:
The zemer for this week:ברוך א-ל עליון
This zemer was written by R’ Baruch ben Shmuel, who lived in the thirteenth century. (The zemer’s acrostic is “Baruch Chazak.”) He was a prominent Tosafist whose works included the Tosafos for Masechet Sota. The zemer praises Shabbat observance and observers, and describes the rewards that await those who observe it.
Central elements of this parsha include Korach’s revolt, the test of which side was right, the duties of Aharon’s family and the Leviim, and redemption of the firstborn.
Some of the zemer’s connections to the parsha:
· End of chorus:
“כמנחה על מחבת” (“like a meal offering upon a sacred pan”) – The test for who was right between Korach (and his group) and Moshe/Aharon required them to bring ketoret/incense on a sacred pan (Bamidbar 16:6).
· 3rd line of 5th stanza:
“כתר הלומים על ראשם יצור” (“a beaten crown He will affix to their heads”) – After Korach was destroyed, Moshe told Aharon to make their pans into thinned sheets of metal to affix as a covering for the mizbeach (Bamidbar 17:3).
· Last line of 6th stanza:
“עונג וגם שמחה" (“delight and also gladness”) – There are two references to simcha in the parsha:
o Rashi (based on Tanchuma) notes that ketoret was used as the test for Korach vs. Moshe because it is the only communal offering brought out of simcha rather than to atone for sin (Bamidbar 16:6).
o When Hashem tells Aharon that he will have the honor and duty of safeguarding the offerings to Hashem, Rashi says that Hashem’s phrasing (using the word “הנה”) indicates Hashem’s simcha in doing so.
· Last line of 4th stanza (Etz Yosef’s text of the zemer):
“אל א־ל אדון מחוללו, מנחה היא שלוחה” (“from Hashem, the Master who fashioned it, it is sent as a gift”) – Hashem repeatedly refers (e.g., in Bamidbar 18:7) to the priesthood service as a gift.
o Last 2 lines of 3rd stanza:
“נחלה…נחלה” (“a heritage … a heritage”) – Hashem also repeatedly refers to the responsibilities he bestows on the Leviim as a “נחלה” (e.g., Bamidbar 18:20, 18:23).
· 2nd line of 1st stanza:
“לנפשו פדיון” (“for our souls it’s a redemption”) – The parsha describes the requirements and process for doing Pidyon Ha’ben (redeeming a firstborn, in Bamidbar 18:15-17).
