We read in Parashat Korach (16:31-32): ’When Moshe finished speaking’ his words of warning, ‘the ground that was under them split open. The earth opened its mouth and swallowed them and their households and all the people who were with Korach.. They and all that was theirs descended alive to the pit, the earth covered them over and they were lost from amongst the congregation’
How, then, do we read in our subsequent parsha - Parashat Pinchas - that (26:11):’Korach’s sons, however, did not die’?
Rashi provides the answer:’They were originally involved in the conspiracy, but during the dispute they contemplated repentance.
‘Therefore an elevated area was set apart for them in Gehinnom, and they stayed there’.
Siftei Chachamim elucidates this Rashi, commenting:’His intention is to explain how it was possible that they did not die, when it was written that ‘all the people who were with Korach’ were swallowed alive by the earth, ‘and were lost from the congregation.’
Ohr Hachaim Hakadosh adds:’The Torah announced this here’ - that the sons of Korach did not die - ‘and not at the time of the occurrence, and also in relating the census of the number of the Tribe of Levi - which would appear to have been its proper place, as there should have been the appropriate place to announce the number of the Tribe that had perished - because, as we have written, Hashem came to pin the transgression on Datan and Aviram, and to lessen it from Korach - therefore it said here that ‘the sons of Korach did not die’, to give merit to their father, that he did not cause them to join in his transgression, in the way that Datan and Amiram involved all their household, to be the principal parties in the dispute.’
Rav Zalman Sorotzkin also finds merit to Korach, in our matter, expounding:’Even though Korach was the one who instigated the dispute, and the others then joined in (as in every dispute, that bursts out in a camp) and Korach’s punishment was doubled, as he was both consumed by fire and swallowed alive, but as this was his first time, and all his life till then, he was righteous and no doubt raised his sons to have יראת שמים: Fear of Heaven, they at the very last moment had thoughts of repentance, and therefore a place was created for them in Gehinnom, on which they stood - whereas the others were amongst those who constantly were rebellious, and no doubt, raised their children in the same way, and therefore descended to the depths, ‘they and their women and their children and stock’, as severe was the disputation which was in them, that led to the loss of even those who were still of an age to need breast-feeding.’
Rav Moshe Feinstein raises a question, which, he says, poses a great difficulty:’Rashi expounds that because of the thoughts of repentance which entered the minds of the sons of Korach, they merited that a special place was set for them in Gehinnom, where they sat.
‘Why - if they had thoughts of repentance - did they descend to Gehinnom at all? And - on the other hand - if they did not repent at all previously, did their thoughts of repentance after they descended, have any effect, as it was then already too late for repentance?
‘Perhaps they did indeed repent, but were required to suffer some punishment, for being a party to the dispute, and therefore needed to descend somewhat to Gehinnom.’
The Ktav Sofer enables us to provide an answer to Rav Feinstein’s kashia.
He brings Rashi’s commentary on our subject, and says:’We need to clarify the matter of a special place being created for the sons of Korach in Gehinnom, and also that they had thoughts of repentance, but did not repent.
‘The answer may lie in the teaching of our Sages (Avot 5:18);’Whoever causes others to sin, is not given the chance to repent’ - so that he not be in Gan Eden, and those he led astray, in Gehinnom.
‘Therefore, even if he was to repent his transgressions, since he caused others to sin, his repentance is not accepted until they also repent - but remains suspended.
‘This - we need to say - is what happened to the sons of Korach, that though they repented, their repentance was suspended - this, since they were amongst those who rebelled against Moshe, and drew others to follow in their way.
‘Though they themselves wanted their followers to also repent, this was not in their hands - and therefore their own repentance was not accepted, but remained suspended - not in Gehinnom with the wicked, as perhaps those they led astray, would also repent, but also not in Gan Eden, as their repentance was not yet accepted.
‘Therefore, a special place was set for them in Gehinnom, where they were to sit, until the question of the repentance of those who followed them, was determined.’
Rav Avigdor Nebenzahl adds:’Our Sages lay down, that ‘the wicked - even at the mouth of Gehinnom, do not repent’.
‘Our parsha teaches that this is not an absolute rule, when we are talking of the wicked in Israel - then, some may repent.
‘The proof: from those who actually descended to the mouth of Gehinnom - Korach and his sons - as the teaching of our Sages - that the sons had thoughts of repentance before they were swallowed up by the earth, and a special place was set in Gehinnom, where they were to sit.
‘Korach - on the other hand - had no thoughts of repentance, and was not spared the fire of Gehinnom.
‘The matter depends upon the extent to which the bad attribute has hold of the person, and which brought him to the mouth of Gehinnom.
‘Korach was so taken by the thought of his self-importance, that it overtook his thinking processes - which would have surely led him to have thoughts of repentance, when he saw himself at the mouth of Gehinnom - however, he was unable to overcome his bad attributes.
‘His sons - on the other hand - were less absorbed in disputation, in their natures, and therefore, their simple mental processes led them to conclude - at that stage - that which Korach only grasped at a later stage: that ‘Moshe was emet and his Torah was emet’ - and were therefore saved before their fate was sealed.’
Rav Yosef Salant notes: ‘Bnei Korach said the shir in perek Tehillim (45) as - the Midrash says - they were unable to fully confess in their mouths, but since they had thoughts of repentance, they were accepted by Hashem.
‘Why could the sons of Korach not verbalize their thoughts? Because of the fires of Gehinnom which surrounded them, when Datan and Avidam, were swallowed by the earth, and this awesome sight prevented them from speaking what was in their thougths.
‘The Gemara makes clear that the sons of Korach said this shira, as the awesome events were unfolding around them, and that the thoughts of repentance which then arose in their minds, led to them being given a special place in which to sit, in Gehinnom.
‘Rashi comments on the words of that Psalm: ’To the conductor on the roses, of the sons of Korach’, that it was said in honor of Torah Scholars - the sons of Korach, thereby, atoned for the offense to the honor of Moshe and Aaron, in Korach’s rebellion against them.
‘Now, when thoughts of repentance arose in the hearts of the sons of Korach, they were moved to atone for that dishonor, by this offering of praise - seeking to atone for the disputants seeking to cast aspersions on Moshe and Aaron.’
Concludes the Rav: ’The comment of our Sages - that the sons of Korach were accorded a special place in Gehinnom, and did not die, because thoughts of repentance entered their hearts - should make us reflect on the power of repentance to raise a person in one instance, from the depths to the heights, as the sons of Korach - who had been in the lowest spiritual level, taking part in the unholy disputation of their father, with Moshe and Aaron, who stooped to even mocking the mitzvot, as if Moshe had not received them from Above - which rendered them liable to the singular punishment which befell the conspirators, the gaping chasm of Gehinnom lurking beneath them.
‘In. this situation, they were unable to verbalize their confession - all they could achieve, was to have murmurings of repentance in their hearts
‘At the very moment of these murmurings, they were endowed with רוח הקודש: Divine spirit from Above, to burst out in the Shira for the future - hence, our Psalm.
‘In Yalkut Tehillim, on this psalm, it said: ’Whoever repents from transgressions in his hand, Hashemcalls him ידיד :’friend’ - see the sons of Korach, until they repented, they were not called ‘roses’ and ‘friends’- look at our psalm, how this changed!
‘It is awesome to contemplate how far repentance goes, there being those who acquire their world in one hour and in one instance.’
The Maharal adds:’The sons of Korach were מיוחדים: designated,to say shira, as they deserved to be swallowed alive - yet they were spared, and therefore said Shira on their salvation.’
A parting gem from Rav Chaim Shmulewitz:’’And the sons of Korach did not die’: even though they descended to Gehinnom, nevertheless, a place was set for them there, because in one moment of arousal, their punishment was lightened.
‘It is said, that the angels came to see this wondrous sight - because this is only possible in the case of man, whose greatness lies in his ability to ascend in an instant, from the depths to the very Chair of Hashem.’
לרפואת נועם עליזה בת זהבה רבקה ונחום אלימלך רפאל בן זהבה רבקה, בתוך שאר חולי עמנו.