Musar su Deuteronomio 14:23

This is alluded to in 11,2: זאת החיה אשר תאכלו … אך זה לא תאכלו. Our sages say that Moses had difficulty understanding this paragraph and that G–d showed him what the various categories of animals looked like (Chulin 42). In Vayikra Rabbah 13,4 we are told that G–d showed Moses a head of fire, explaining that if the protective skin around the brain was pierced such an animal was unfit to eat regardless of the size of the hole. It is difficult to understand what Moses' problem was. We could have understood his problem if the chapter would have listed free-roaming animals which Moses had never seen. After all, Moses was not a hunter. However, the Talmud meant that Moses had difficulty understanding the reason for this legislation. He wanted to know why certain categories of animals were permitted, whereas others were prohibited. G–d showed Moses the positive spiritual impact which consuming certain animals would have on the people eating them, and the negative spiritual impact of certain other animals. He showed Moses the respective influence of those animals in the higher regions. Thereupon Moses understood why some categories of animals are termed "pure," whereas others are termed "impure." This is the mystical dimension of Deut. 14,23: ואכלת לפני ה' אלוקיך, "You shall eat in front of the Lord your G–d;" this is a reference to the "Table", i.e. a reference to the sacred element of the act of eating. Psalms 104,1: "Bless the Lord, O my soul," as well as Exodus 24,11: "They ate and drank and had a vision of G–d," are reminders of the impact consumption of food has on our spiritual faculties. This means that even when the Israelites consume food which has not first been specifically sanctified as a sacrifice, such meals are considered as if an act of spiritual significance had been performed. When Gentiles eat, on the other hand, this is a totally profane activity.

Jealousy caused Korach to "robe himself" in haughtiness, caused him to aspire to greatness. This is why the expression ויקח קרח, should be understood as "he took the fact that he was the son of Yitzhar into consideration, and decided he was entitled to higher rank than had been accorded him so far. We know that Bamidbar Rabbah quotes Rabbi Levi as saying that Korach considered the fact that he was the son of יצהר, [another name for oil], and that oil always floats on top. Furthermore, he considered the fact that he was also the grandson of Kehat who had been found worthy to found the family that would carry the Holy Ark. By dwelling on these points he convinced himself that the position of leadership of the Kehatites should have belonged to him, and not to Elitzafan who was only fourth in line. These were the considerations which resulted in his being deprived of his life and his future.