פרשת קרח
One of the primary events in this week’s parsha is the defiance of Dathan and Abiram in refusing to answer Moshe Rabbeinu’s summons. They accuse Moshe of “dominating” them and of seeking undue kavod from his position. Moshe responds by saying to Hashem, “I have not taken one donkey from them, neither have I done wrong to one of them.” Rashi comments that Moshe refers to a donkey because when he went to redeem the Jewish people from Egypt he didn’t accept the assistance of even one donkey from the people whom he was helping.
Moshe’s response seems strange for two reasons. First, Moshe doesn’t respond directly to Dathan and Abiram, he responds by appealing to Hashem. Why does Moshe feel the need to defend himself to HaKadesh Baruch Hu for such seemingly outlandish complaints? Would Hashem really believe such things? Second, Moshe answers a general attack on his service with a discussion of minor details, exclaiming that he has not accepted even a single donkey or wronged even one of them. Why does Moshe select such tiny details as a response to such a broad complaint about the primary motive of his service?
Rav Zalman Sorotskin and Rav Yerucham Levovitch provide deep insight into Moshe’s reaction. Specifically, they note that Moshe’s response indicates that he felt the need to examine his own behavior to determine if there was in fact any truth at all to the accusations of Dathan and Abiram. In essence, Moshe Rabbeinu responds by giving tochacha to himself, asking himself if he has in fact received undue kavod or dominated others in any way. From Moshe’s approach to self-examination we learn a lesson the ideal reaction of a Jew who is confronted with an attack on his service. A Jew should not simply dismiss an attack, even when the attack seems totally baseless. Instead, he should suspect himself, that perhaps there is a grain of truth in the accusation. Not only does Moshe teach us to suspect ourselves, he demonstrates how we must go about examining our motives and actions. Moshe not only looks at the general nature of his service, he checks into the tiniest details. Have I taken even one donkey or harmed even one of them? Moshe asks himself. Moshe’s inquiry indicates that if he had discovered a flaw in even a tiny detail of his avodah, then the accusation of Dathan and Abiram would in fact have been true and his service would have been inadequate. From here we see how careful a person must be to avoid even the slightest taint of self-interest.
The Michtav Me’Eliyahu also discusses the significance of Moshe Rabbeinu’s focus on the tiniest details of his behavior. Rav Dessler says that small details are in fact the best indicator of a person’s essence. The reason that large acts are unreliable indicators of one’s character is because they only reflect external expressions of one’s character, which may stem from the excitement of a mitzvah’s magnitude, or the expectation of reward, or the kavod one receives for such a major deed. In contrast, smaller details demonstrate one’s true internal commitment to Hashem, because only a person who is filled with ahavas Hashem would be so meticulous in these seemingly small matters that no one else is even aware of. These small details prove that a person’s core is completely devoted to serving Hashem.
Just as minor deeds are true indicators of one’s commitment to G-d, so too being careful to avoid even minor averas expresses a person’s internal commitment to his avodah. The Ramchal addresses this mida in perek yud of Mesillas Yesharim, The Trait of Cleanliness. He explains that one must be completely “clean” of even the tiniest traces of bad traits and sin. One must not only be careful about big things, i.e., traits that everyone recognizes as bad. One must also search for small sins that most people would permit themselves to transgress. Without ridding oneself of these small averas, one has not completely eliminated the negative mida that causes one to sin. Only by eradicating these tiny failings does a person cleanse his essence, because if a person allows himself to transgress in small ways, then he hasn’t truly changed. The Ramchal explains that this is what David HaMelech was referring to in Tehillim when he said, “I will wash my hands in cleanliness and I will circle around Your altar, O G-d.” (Tehillim 26:6). Only because he completely cleansed himself of all minor sins could he cleave to HaKadesh Baruch Hu.
Rav Dessler brings a clear example of the point made in Mesillas Yesharim. He notes that most people would not commit outright gezel by stealing from another; however, in business people often think nothing of rounding up numbers to benefit themselves. This is exactly the type of “tiny” detail that we must look for. The impulse that allows us to “round up” indicates that a person has not yet removed the desire to steal and to be dishonest. Indeed, the Gemara says that the gadlus of Iyov was that he was careful about less than a shaveh prutah – he had no yearning to sin at all!
The Gemara in Avodah Zara (18a) relates a telling interaction between two tanaim. Rav Yosi bar Kisma became ill and Chanina ben Tradion came to visit him. Rav Yosi bar Kisma said, “This is the Roman era, the Beis HaMikdash was destroyed by them, and they killed many righteous Jews. How can you continue to learn Torah and to gather talmidim to teach? There is a gezera – if you are caught you will be killed!” Chanina ben Tradion responded, “Hashem should have pity on me.” Chanina ben Tradion then asked Rav Yosi bar Kisma, “Do I have a portion in olam haba?” Rav Yosi asked, “Did you do any good deeds?” Chanina ben Tradion explains that he had money set aside for his Purim seudah and he accidently gave it to a poor person, and he never replaced the money for the seudah from the money he had set aside for tzedakah. “I should have such a zchus!” responds Rav Yosi bar Kisma, explaining that this act certainly entitles one to a portion in the World to Come.
From this story we learn a powerful lesson. Chanina ben Tradion had accomplished “big” things, such as risking his life to teach Torah in the time of a gezera; however, he was only assured of olam haba because of his small acts. The small things indicated that his entire being was committed to avodas Hashem. Big things might not be done for entirely pure motives; there may be a tinge of other motives mixed in, such as kavod or reward, while the small things that no one sees are only done from completely pure motives. Thus, it is only through these small acts that are done for the sole purpose of expressing love of Hashem, that one can be assured a portion in olam haba.
Rabbeinu Yonah explains in the Third Gate of Sharei Tshuvah that a person who is developing his relationship with G-d doesn’t view anything as a small act. Every small deed is enormous. Rabbeinu Yonah teaches us to focus on the greatness of the One who commanded us and our need to build a proper relationship with Him. With that perspective, every act is very significant. In the realm of interpersonal relationships, would a man ever forget to give a gift or a compliment to his wife because it was only a “small thing”? So too, how could one ever view any part of his avodas Hashem as merely a “small thing”? Every detail is very important!
May our avodas Hashem be totally pure, and may we be zocheh to do His will with every deed, no matter its size!