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I would like to introduce you to the villain, Korach—the much-maligned main character of this week’s Torah portion.
Korach is the spirit within us that resorts to gossip and baseless accusations, without gathering all the facts or considering the hurt it causes.
Korach is that friend, workmate or relative who, rather than discussing politics or world events with you, drowns you out, yelling or citing some obscure author or website.
Korach—a leader of the high tribe of Levi—who in many ways remains alive today within this country’s fractured and dysfunctional landscape.
In this week’s Torah portion, Korach launches a mutiny against Moses and his leadership, and is ultimately crushed by God through an amazing special effect worthy of a Cecil DeMille production.
Stay tuned.
As the Parashah opens, Korach poses a cogent challenge to the status of Moses and his brother, Aaron.
“Why do you raise yourselves above the Lord’s congregation?” asks Korach, who notes that “all the community is holy.” (Numbers 16:3).
Asking why Moses and Aaron continue to lead with no opposition, Korach garners support from 250 communal leaders. And the mutiny is on.
At first, a surprised and humbled Moses is taken aback by the criticism, prostrating himself and praying for guidance.
When that divine inspiration arrives, Moses challenges Korach and his supporters to appear at the Tent of Meeting with their firepans. In the Torah’s version of a WWE smack down, they are pitted against Moses and Aaron.
Thus, God is invited to provide a sign of who should lead the people.
It doesn’t take long for God to render judgement. At the divine moment of decision, “the ground opened its mouth and swallowed Korach and his followers—with their households, all Korach’s people and all of their possessions.” (Numbers 16:31)
No contest.
Yet despite this dramatic test of Moses’ leadership, some troubling questions remain. Aren’t we, as Jews, taught to argue, question and challenge?
Isn’t the purpose of the Passover Seder to ask questions? Doesn’t the Talmud encourage us to challenge each other—and even God?
After all, what good is our truth, if it cannot pass the scrutiny of others?
One day while still in rabbinical school, as I was waiting to meet someone for lunch at the Second Avenue Deli, a black bearded man of about age 70 was sitting at the next table and noticed that I was studying a page of Talmud.
“What are you studying?” he asked.
“It is the section of the Talmud that discusses whether it is ever permissible to say “no” to someone who asks you for food,” I replied.
“Who is this guy?” I asked myself. But I was intrigued and decided to engage him.
“Okay,” said the man, “I’ll take the position that you can’t say ‘no’.”
To which I said, “But that’s my position.”
“Okay then,” said the man—who I later learned was a respected Talmudic scholar—”Then take the other position, and I’ll challenge you on that.
“Either way, you must understand both sides of the argument before you can offer a true opinion.” And we engaged in a spirited and stimulating conversation until the party I was meeting arrived.
To this day, I recall the quality and honesty of that conversation.
So, if arguing with someone’s position is truly Jewish, then how can we blame Korach for challenging Moses’ leadership?
Our Sages say that despite his convincing words, Korach was not promoting the greater good but rather his self-interest.
They note that Korach’s feelings were hurt—along with many of the 250 chieftains—because their status had been overlooked in God’s governance plan.
Notes the Midrash—in the spirit of today’s twisted political ads—Korach groused about the high taxes levied upon the people. “You lay a heavier burden on us than the Egyptians did.”
But according to the Midrash, he never mentioned that much of these levies were designed to help the poor and support community institutions.
The Midrash claims that Korach also challenged Moses with trivial questions, such as, “Does a library full of Torahs require a Mezuzah?”
In other words, according to God, Judaism does not tolerate those who challenge for the sole purpose of tearing down authority. Rather, we believe in healthy debate—L’Shem Shamayim—in the name of heaven, in the true public interest.
The Talmud frequently notes two houses of study—that of Hillel and that of Shammai.
The two first-century schools would argue fiercely all day, but when it was time to return home, they would congratulate each other on a good day of spirited and constructive exchange.
Conversely for Korach, it was all about hurt feelings and ego.
The Conservative movement’s Biblical commentary, Etz Chyaim, quotes scholar Yeshayahu Leibowitz (1903–1994), who wrote that true leaders present themselves as unworthy of the task, as Moses did at the burning bush.
Rabbi Samson Raphael Hirsch (1808 –1888) noted that only persons motivated by self-interest, eager for the position of leader proclaim, “I can do it better.”
The Talmud records that the houses of Hillel and Shammai disputed 316 times, with Hillel prevailing by a 261-55 margin.
And Talmud confirms, "The words of both schools are the words of the living God, but the law follows the rulings of the school of Hillel."
Why?
The Talmud says that the disciples of Hillel were gentle and modest, and studied their own opinions as well as the opinions of others, humbly mentioning the words of Shammai before their own.
Or, as my late mentor, Rabbi Joseph Ehrenkranz, taught, “Hillel was a nicer and more considerate person.”
(I encourage you to hear his exact teaching—please advance to 3:30)
It is a lesson for us today, as we struggle through times of national and communal disagreement.
The harsh ways of Korach—criticism for the sake of criticism—had no place as the Israelite nation was evolving its own national conscience.
Are the days of Korach behind us? The Talmud says, “No,” insisting that B’nai Korach Lo Maytu, “The descendants of Korach did not die.”
As Rabbi Mark Greenspan once wrote, “There will always be demagogues in the community at large, people who feel they can make their own rules and who do not feel bound by the rule of law. We can struggle with the tensions of Jewish life but we must also look at our motivations.”
Let us therefore consider this week’s Torah portion as it inspires us to examine the nature of our own criticisms.
These are indeed divisive times in America. But if we are to extricate ourselves from this climate of division and blame, battling truths will not liberate us. Only the spirit of respect, compromise and understanding will promote public good.
Perhaps that is what the younger generation is trying to tell us. Perhaps that will be our common future, when it is time for them to lead.
For in the end—as the Torah inspires us to consider this week—while those who self-aggrandize may enjoy a few days in the sun, the future of the Jewish people has been—and will continue to be—based on respectful dialogue, understanding, compassion and kindness.
For centuries, our Sages have taught, “Let us not succumb to the Korach within.”
Rather, let us base our lives and our interactions—L’Shem Shamayim, “in the name of heaven.”
That is who Moses was.
And ultimately, even in these challenging times, that is who we are
Shabbat shalom, v’kol tuv.
Rabbi Irwin Huberman.
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