Parshas Korach
Numbers 16:1 - 18:32
Protecting the Innocent! ©
By Dr. Akiva G. Belk 

This study of mysticism in Hebrew Gematria is dedicated in the loving memory of Mr. Michael and Mrs
Channah Sakash, may they rest in peace.

"And took Korach, son of Yeetz Hawr, son of Ki Haws, son of Levi and Dashan and Aviram sons of Eliab
and Oon the son of Pehles, sons of Reuvein. And they came against Moshe along with two hundred fifty
distinguished men from Yisroel, leaders, witnesses [of the congregation], men called to [important]
meetings, men of prominent name. And they gathered against Moshe and against Aharon saying to them,
'You [have taken] plenty [of distinction] for yourselves even though all witnesses [of the congregation] are
holy with Hashem in their midst. Why do you lift yourselves above the assembly?" Numbers 16:1-4

The Torah goes to great length specifically stating who the problem makers are by name.

"...And took Korach, son of Yeetz Hawr, son of Ki Haws, son of Levi..."

"and Dashan and Aviram sons of Eliab..."

"and Oon the son of Pehles, sons of Reuvein...:

Doesn't this seem odd in light of the teachings of the Chofetz Chaim regarding loshon hora, derogatory or
damaging comments? Here we have Moshe Rebbeinu writing the names of his assailants in the Torah. He
describes their offenses and punishment. Why can't we do the same? Well, dear reader, we CAN if we
choose to ignore Rabbinical law. We CAN if we choose to disobey specific Torah instructions.

Unfortunately some of us do...

For example,

The Torah instructs us, "Do not slander among your people" Leviticus 19:16

This is a specific instruction against speaking loshon hora. This is a specific instruction against derogatory
or damaging comments. Yet this is exactly what Korach, Dashan, Aviram, Oon and Pehles did in public.
They affronted Moshe and Aharon. Then Moshe repeats the incident in the Torah. We are told that we
cannot speak of such incidents even when they are true! In fact some of us attempt to justify our actions
with the comments, "It's true! It happened!" Here Moshe Rabbeinu repeated an incident that happened.
Why did Moshe do this and why can't we do the same?

Without getting too complicated, those who make derogatory and damaging comments simply lack faith in
G-d's supernatural power to correct any situation. Our failings also include structural weakness. We are
angry so we say things... We are hurt so we saying things... We are concerned so we say things... And
sometimes we want revenge... Yet even though we have these feelings they are Raw Cheel {"slandering"}
when we act on them. Slander is the act of saying words that damage another person's character or
reputation. PERIOD!!

So why was Moshe permitted to write the names of these men and write their offense in the Torah,
knowing Leviticus 19:16 prohibited such an action? What Moshe wrote certainly damages their character
and reputation. Are their times that such an action is not slanderous? Are there times that such an action is

First, we must understand that the Torah {Genesis, Exodus, Leviticus, Numbers and Deuteronomy} is
perfect. ONLY the Torah is 100% inspired by Hashem!! So what Moshe wrote was correct even though it
differs from what Leviticus 19:16 seems to be saying. What Moshe wrote was approved by Hashem!

Second, as a rabbi was Moshe superseding Torah law with rabbinic law as has been done various times in
the past? Did Moshe consider this event so important that he included it regardless?

Third, was this true story included simply because it was true? If a story is true does it alter the concept of
slander? Is a true story considered slander?

Fourth, did Moshe include this story for the good of the people? Does the good of the people supersede
this law of slander? Is the story.... the message of the story... the result of the story so important that it
supersedes the damage to the character and reputation of another person?

Fifth, did Moshe repeat this story to specifically damage the character and reputation of the people

Sixth, publishing this story is a form of G-d's punishment to the people involved and a warning to all Jews
NOT TO REPEAT their sinful actions.

Each of these possibilities has a degree of merit yet we don't know why this story appears in the eternal
Torah. First we have to remember that the Torah was given long before Har Sinai. This story was known
by Hashem and the Malachim long before it occurred. The Divine Gematria of this incident existed before
the events happened. The mystical meaning existed before the events occurred.
Note these two Gematrias:

The Gematria of Loh - Say Layach - Raw Cheel - Bi ah Meh Chaw, meaning "Do not slander among your

The Gematria of Hah Toh Ay Voos, meaning "the abominations" which refers to the command by
Hashem, 'Do not do the abominations of the inhabitants expelled from this land.'

These two Gematrias were mystically connected before they occurred. So on the surface of this Gematria
it appears that the command of Leviticus 19:16 is more emphatic than we originally realized. Hah Toh Ay
Voos seems to be mystically connected to the abominations of the people we were ordered to expel from
Eretz Canaan. This requires further investigation.

There are four base parts to the Gematri Loh - Say Layach - Raw Cheel - Bi Ah Meh Chaw. They are:

1) No {Loh}
2) Go {Say Layach}
3) Slander {Raw Cheel}
4) In your people {Bi Ah Meh Chaw}

Each of these four base parts mystically connect with a name.

Loh connects with E-L {G-d}
Say Lay Ach connects with Merari
Raw Cheel connects with Moriah {Jerusalem} and Gerizim
Bi Ah Meh Chaw connects with Balaam

Now we observe the uniqueness of that connection:

Loh {NO}
31 = Aleph 1 Lamid 30

E-L {G-D}
31 = Lamid 30 Aleph 1

G-d is the One who is commanding "NO" Do not slander the Jewish people! Do not slander Israel. Do not
slander Jerusalem, the City of G-d!

Say Lay Ach {GO}
450 = Chof 20 Lamid 30 Sav 400

Merari {3RD SON OF LEVI}
450 = Yud 10 Reish 200 Reish 200 Mem 40

The reason that the Torah says, "And took Korach, son of Yeetz Hawr, son of Ki Haws, son of Levi" is to
clear the innocent. The descendants of Merari and Gershon did NOT come against Moshe. This statement
was said in defense of their innocence. They observed Hashem's command. Their descendants did not go!
So we learn from this when a statement is made to clear the innocent it is NOT SLANDER! In fact if one
withholds a story it must not result in damaging the character or reputation of an innocent person!! If
withholding the story damages the innocent the story MUST be told... but only to protect the innocent!

Raw Cheel [SLANDER}
260 = Lamid 30 Yud 10 Chof 20 Reish 200

Ha Moriah [Ha Moh Ree Yaw] {THE LAND OF JERUSALEM}
260 = Hey 5 Yud 10 Reish 200 Mem 40 Hey 5

Gerizim [Gi Ree Zeem] [MOUNT GERIZIM}
260 = Mem 40 Yud 10 Zayin 7 Reish 200 Gimmel 3

Mt Gerizim signifies "SPEAKING BLESSINGS" which oppose slander and curses. G-d's people are
charged with the obligation of speaking blessings. The descendants of Merari were among those selected
by Hashem to speak blessings... Notice that the descendants of Reuvein were not included in the six tribes
that spoke blessings over Kal Yisroel and the land of promise. This may be why the Torah says, ..." and
Dashan and Aviram sons of Eliab and Oon the son of Pehles, sons of Reuvein." Reuvein's descendants
were sent to Mt. Eival to pronounce curses... We observe that the curses from Mt. Eliab mystically
connect with defiling Eretz Yisroel.

112 = Bais 2 Lamid 30 Yud 10 Ayin 70

112 = Mem 40 Chof 20 Aleph 1 Mem 40 Tes 9 Bais 2

Again we are warned not to defile the land as the former inhabitants did because that would result in us,
the Jewish people, being expelled from our own land.

142 = Chof 20 Yud 10 Mem 40 Ayin 70 Bais 2

Balaam [Beel Awm]
142 = Mem 40 Ayin 70 Lamid 30 Bais 2

We know the story of Balaam, the evil prophet who King Balak hired to curse B'nei Yisroel as told in
Parshas Balak. Balak said, "Please come and curse [Yisroel] for me.." Numbers 22:6 We know that when
he attempted to curse us, Hashem changed his words into blessings.

Now, Chassidim, we learned much from these four base words, Loh - Say Layach - Raw Cheel - Bi Ah
Meh Chaw. We learned why Moshe repeated this story. We learned that Moshe did not violate the Torah
command, "Do not slander among your people". We learned that we may repeat a story to defend and
protect the innocent! Hashem does not intend for the innocent to suffer!!

Hashem's intention is for us, His people, to speak blessings. We are to focus on blessings! We are to be
different! Our difference MUST express reliance on Hashem. That reliance is evident by what we say or
DON'T SAY! Hashem intends for our words to give life among our people! Our words should NOT be
used against our people!

Best Wishes!

Dr. Akiva G. Belk

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