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BEGIN WITH A GRIN

A housewife, an accountant, and a lawyer were asked, “How much is two plus two?” The housewife replied, “I think it’s twenty-two!” The accountant thought for a moment and said, “I need to check with a calculator.” The lawyer dimmed the lights, closed the curtains, and asked in a whisper, “How much do you want it to be?”

A STORY OF TWO LADIES

The bitter story of Korach is known to all – a distinguished man, wealthy, respected, wise, and clever, whose jealousy of Aharon HaKohen led to bitter consequences for him and his entire group. What most of us may not know is that there is a very significant moral lesson for our time, especially regarding bringing the Geula.

In one of the Rebbe’s letters, we find an interesting reference to this story and its implications for us in our time.

“Korach was one of the most distinguished in Israel, a descendant of one of the most honored families. He was a great lamdan (scholar), one of the world’s richest men, a very clever person, and even related to Moshe and Aharon. In contrast, regarding On ben Peles, one of his group, we don’t find anything special about him: not in wisdom, not in lineage, and not in anything else.”

What was their end? How did their lives turn out? Who succeeded and who failed?

Exactly the opposite of what you would expect or think. Korach’s end was miserable, and he left a major disaster in his wake for hundreds and thousands of other Jews. Entire families were destroyed and eliminated as a result of participating in Korach’s dispute.

In contrast, On ben Peles was saved along with all his family members. In fact, he was the one and only who did not suffer among all those who were part of Korach’s original congregation.

What was the reason for their unexpected denouements? What led to Korach’s bitter end and On ben Peles’s pleasant conclusion? The influence and leadership of their wives!

The Gemara (Sanhedrin 109b) expounds on the verse (Mishlei 14:1), “The wisdom of women built her house” regarding On ben Peles’s wife, who according to the Gemara’s interpretation was the one who convinced him to avoid disputing Moshe. When On ben Peles boasted to his wife about how he joined Korach’s rebel league, her response was honest contempt: “What did you gain from this? If this one is the rav, you’re a student, and if that one is the rav, you’re a student!”

On said to her: “What should I do? I was in counsel with Korach and swore loyalty to him.” His wife said to him: “You know that the entire congregation are all holy and modest. Sit down, and I will save you!” She gave him wine and he became drunk, and she laid him down inside the house, and she sat by the entrance and let down her hair. And anyone who came to call him and saw his wife with her hair uncovered turned back. Meanwhile, Korach’s congregation was swallowed up.

Such a woman deserves to be called “akeres ha’bayis” (“the foundation of the house”).

Korach’s wife, on the other hand, did exactly the opposite!

She, through her words and conduct, kindled the fire of dispute and caused the “setting of her husband’s sun,” and along with him the descent of the entire congregation. Korach’s wife, instead of being the “akeres ha’bayis” was “okeres ha’bayis” (the uprooter of the house) – she uprooted, tore down, and destroyed her house, along with many other Jewish homes.

LADIES, WHAT’S THE STORY?

The Gemara (ibid.) expounds on the end of the verse quoted above regarding Korach’s wife: “The wisdom of women built her house” – this is On ben Peles’s wife, “but foolishness tears it down with her hands” – this is Korach’s wife.

Korach’s wife is called ‘foolish’ because in her stupidity she encouraged her husband to dispute Moshe. Our Sages tell us that Korach’s wife was the one who pushed her husband to rebel, feeding him more and more words of slander against Moshe, and inflating his self-image until he felt he must rebel against him.

But the story of these two women doesn’t end here. The Rama of Fano (in his Gilgulei Neshamos 11) reveals to us that later, On’s wife was reincarnated as Michal, daughter of Shaul, the wife of Dovid HaMelech. And just as On’s wife saved her husband, so too Michal saved Dovid. She helped him understand that he was not yet able to reign, and thus saved his life at that time, until the right time came for the kingdom of the House of Dovid.

The moral lesson learned from this story is clear and valid seven-fold in our time. The women and daughters of Israel have enormous responsibility and an important role in leading the home, family, children, and husband. They are the true foundation of the Jewish people, and they are the “ikar” and basis of every home.

It is known that the future Geula will be in the merit and virtue of the righteous women of our generation, as our Sages said: “The generations are not redeemed except in the merit of the righteous women in the generation.” And particularly according to what is explained in the writings of the Arizal that the last generation in exile is a reincarnation of the generation that left Egypt. So, today as then, every woman can choose who she wants to be like. Like On’s wife, “akeres ha’bayis,” or like Korach’s wife, “okeres ha’bayis.” Specifically, a woman has the spiritual and inner strength to awaken the family, together with the husband, to more faith in Geula, to more action for Geula, and to more sacrifice for Geula.

TO CONCLUDE WITH A STORY

We will end with a story about the virtue of Jewish women and girls and how specifically through the consent of the Alter Rebbe’s wife, the Alter Rebbe came to the Maggid’s court, and ultimately established Chabad Chassidus.

As is known, in his youth, the Alter Rebbe heard about what was happening in Mezritch, where the Chassidim were deeply investing in and spending a long time on their prayers. On the other hand, he also heard about Vilna and the Torah study there.

Finally, he said in his heart: “It seems to me that I know how to learn, but I have not yet learned how to truly daven,” and therefore the Alter Rebbe decided to travel to Mezritch.

His wife, Rebbetzin Sterna, agreed to the path he chose, especially given the fact that at that time the couple suffered greatly in the house of the Rebbetzin’s father, the Mahari Segal.

She only asked him to promise her that he would not stay there more than a year and a half, and the Alter Rebbe promised her with a tekias kaf (a handshake commitment that is binding like a vow) that he would return on time. And rumors say that she even provided him with thirty rubles to buy a horse and wagon.

The Alter Rebbe set out on his journey, and with him his brother Rabbi Yehuda Leib, who decided to join him. Except that his brother, Rabbi Yehuda Leib, traveled without asking his wife’s permission. When they reached the city of Orsha, the horse died. The Alter Rebbe understood that this happened because of his brother, who did not ask for his wife’s consent before they set out on their journey.

The Alter Rebbe said to him: “It seems to me that you don’t need to travel. Return to your home. I will continue on my way, and from everything I achieve and learn there, I will share with you too.”

Afterward, he continued his journey to Mezritch on foot. And from this, Chabad Chassidus was born. Blessed are the women of Israel!

Good Shabbos!

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