Rav Michael Shmuel Ravia shlit"a explains clearly and painfully the negative consequences of the dispute against the tzaddik - how could Korach rise and dispute Moshe, the leader of Israel? How could Korach accuse Moshe, who was separated from all materialism and physicality, of such vile claims that even the greatest of the wicked would refrain from?!

These are his words

"Parshat Korach teaches us what it means, "And all your children shall be taught of Hashem, and great shall be the peace of your children" (Isaiah 54:13), what it means for Torah scholars to increase peace. We will learn in the lesson about the wisdom, the nobility of Moshe Rabbeinu, how even when harmed, he was careful to walk between the raindrops. How he honored and gave Korach respect in an unbelievable way, this is precise from the verses."

The most important people of the generation disputed Moshe Rabbeinu

""And they rose up before Moshe, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown" (Numbers 16:2), elected officials, the most important people. "Men of renown", "A good name is better than precious ointment" (Ecclesiastes 7:1), famous people."

""And they gathered themselves together against Moshe and against Aharon, and said unto them, You take too much upon you, seeing all the congregation are holy, every one of them, and Hashem is among them: why then do you lift up yourselves above the congregation of Hashem?" (Numbers 16:3), they gathered against them, came to them with claims - what greatness have you taken for yourselves? You, Aharon, became the High Priest, you, Moshe, became the king of Israel! You took the tribe of Levi for yourself, what about us?"

"They said to Moshe Rabbeinu, seemingly, "All the congregation are holy" (ibid), why do you behave arrogantly? While we learned about Moshe Rabbeinu, "Now the man Moshe was very humble, more than all the men that were upon the face of the earth" (Numbers 12:3). The Torah itself testifies about Moshe Rabbeinu in Parshat Beha'alotcha, "And there arose not a prophet since in Israel like Moshe, whom Hashem knew face to face" (Deuteronomy 34:10), none arose like Moshe in all matters, in prophecy, none arose like him in humility."

Moshe was chosen by Hashem

"Hashem chose Moshe, "Not so with My servant Moshe; he is faithful in all My house" (Numbers 12:7). Indeed, the Gemara says that even the water carrier is appointed by Hashem, and here Korach and his assembly begin their slander as if Moshe took the greatness for himself. Korach sees a tzaddik, a servant of Hashem, but says about Moshe that he behaves this way because he is putting on a show."

They suspected Moshe of adultery

"And Moshe heard, and fell upon his face" (Numbers 16:4), "teaches that they suspected him of adultery, as it is said (Psalms 106:16): And they envied Moshe in the camp. Each one envied him with his wife" (Sanhedrin 110). No less and no more, they say about Moshe Rabbeinu, 'What have we heard about you?'"

"Master of the Universe, is this what you suspect Moshe of? Indeed, Moshe Rabbeinu did three things on his own accord and did not ask Hashem, and the Divine will agreed with him. One of them was that he separated from Tzipporah his wife, Moshe was separated from all this matter. "Mouth to mouth do I speak with him and in a vision, and not in dark speeches; and the similitude of Hashem does he behold: why then were you not afraid to speak against My servant Moshe" (Numbers 12:8). Moshe speaks with Hashem whenever he wants, he cannot be connected to material things."

"The Gemara tells (Bava Metzia, Chapter of the Workers) that when Rabbi Elazar ben Rabbi Shimon passed away, his friend Rabbi Yehuda HaNasi sent a letter to his daughter asking to marry his wife. The Nasi of Israel, the compiler of the Mishnah, from the seed of King David, directly descended from King David, and she answers him: 'A vessel that was used for holiness, shall it be used for mundane?' "

"Terrible, the wife of Rabbi Elazar says about someone whom the Sages testify is holy, 'I was a vessel for Rabbi Elazar ben Rabbi Shimon, this is holy, how can I now use a vessel for mundane?' Terrible, for indeed it is said about few 'holy', and Rabbi Yehuda HaNasi is one of them - but, Rabbi Elazar suffered in the cave, it is something else."

"Look at what they suspected Moshe, who was holy of holies! They speak to him about adultery, the thing he is most separated from. God forbid, a person who was with a married woman, this is a punishment of strangulation."

They thought they disputed Moshe, but - they disputed Hashem

"And put fire therein, and put incense in them before Hashem tomorrow: and it shall be that the man whom Hashem chooses, he shall be holy: you take too much upon you, you sons of Levi" (Numbers 16:7). Rashi explains: "You take too much upon you" - you have taken a great thing upon yourselves to dispute Hashem. Rashi explains that although not everything is detailed in the Torah, Moshe spoke to their hearts many things, and tried to persuade them in all ways and forms."

"Moshe Rabbeinu wants the good of Israel, for after the sin of the golden calf, Hashem wanted to erase, God forbid, Israel and start anew with Moshe, but Moshe answered, "And now, if You will forgive their sin, and if not, blot me, I pray You, out of Your book which You have written" (Exodus 32:32). Moshe Rabbeinu is the most merciful of the merciful, he cares for the fingernail of a Jew, not for nothing was he chosen to be the leader of Israel. "You take too much upon you, you sons of Levi" - Moshe pleads with them that he does not want a dispute."

"Moshe tells them, I am here to lead you, I did not choose this mission myself at all. Indeed, he said to Hashem, "And he said, O my Lord, send, I pray You, by the hand of him whom You will send" (Exodus 4:13), I am not worthy. But Hashem says, 'Not worthy, you are the most worthy'."

Moshe knows what the consequences of the dispute against him will be and does everything to prevent it

Moshe spoke to them with wisdom, but they did not stand and were influenced by the incitement against Moshe. And the Torah testifies about themselves that they are responsible for their death, and therefore they will also be punished for it. Not only did they dispute Moshe Rabbeinu, and "Rav Chisda said: Anyone who disputes his teacher is as if he disputes the Divine Presence" (Sanhedrin 110a), and they will also be punished for causing their death."

"Rashi asks: "Korach, who was wise, what did he see to this folly?" Indeed, he was one of the carriers of the Ark and a great man in Israel, he was not a fool, so how did he say to Moshe Rabbeinu: "And why do you lift up yourselves above the congregation of Hashem?" (Numbers 16:3)?"

"Rashi answers in the name of the Midrash Tanchuma, Korach "his eye deceived him", he had a spirit of holiness that deceived him, he saw that Samuel, who is equivalent to Moshe and Aharon, would come from him. And Korach also saw that 14 priestly watches would come from him out of 24, who would serve in the Holy Temple on the platform."

"Korach said to himself, if I die then all these descendants will not be born, so there is no chance that I will die. But Rashi explains that he did not see correctly, because his sons did teshuvah and from there his descendants came, but "Moshe was seeing". Moshe had a correct vision of a clear lens."

"And the question is, if the spirit of holiness deceived Korach to dispute Moshe, then why did Hashem give him the spirit of holiness at all? But, Hashem leaves man with free choice."

"Korach should have reacted exactly the opposite and said, on the contrary, because such righteous descendants are destined to come from me, I need to strengthen myself and be more humble. Rashi explains that Korach disputed the Shabbat, because the role of Shabbat is to bring peace, and Korach caused dispute and division."

For the full lesson of the public benefactor Rav Michael Shmuel Ravia