It’s Not About Me!

Rav Shimshon Refael Hirsch begins his commentary on this week’s Torah reading by declaring: Shelach is the section about the revolt against God; Korach is the parsha about the revolt against Moshe! According to the Hebrew translation from Rav Hirsch’s German then uses a very famous Yiddishism: This is an act of CHUTZPAH!! Cool! (The German: ein unberechtigtes Vorgehen im eigenen Interesse; which means: an unjustified action in one’s own interest, or CHUTZPAH!). So, we seem to compare disrespect for Rabbis with disrespect for God. I could have used that idea on many occasions during my career as a rabbi.

But is the comparison so clearly an equivalence? Well, no. Disagreements with God are always VERBOTEN. However, with rabbis the picture is less clear. The prohibition against disagreement with rabbis is: you must not deviate from the verdict that they announce to you either to the right or to the left (Devarim 17:11). The Rambam’s Sefer HaMitzvot explains that this law is discussing the decisions of the Sanhedrin, not just a ruling from your friendly, local rabbi. When Korach tries to bring down the leadership of Moshe Rabbeinu, Moshe has the full authority of the Oral Law and the Sanhedrin. 

So, defiance of Moshe Rabbeinu is the prototype for the prohibition called LO TASUR, ‘do not deviate’. That was Korach’s major mistake. On the other hand, Korach had a powerful point, when he declared: Seeing that all the congregation is holy, every one of them, and the Eternal is among them (Bamidbar 16:3).

Rav Jonathan Sacks pointed this out: There is a staunchly egalitarian strand in Judaism from the outset. Ironically, it is given one of its most powerful expressions in the mouth of the rebel, Korach.

So, is our prime example of MACHLOKET L’LO SHEM SHAMAYIM (‘argument not for the sake of Heaven’, not for positive purpose) really a wonderful example of pedagogic prowess? Well, no. Like many demagogues, he does occasionally hit the right note, but not in the right sequence or placement.

The Izbitser Rebbe (Reb Mordechai Yosef Leiner, 1801-1854) explains this beautiful concept: Here Korach’s assertion was that there is no favoritism in Israel, for God dwells among them all. This is what is said in the Midrash, ‘In the future God will make a circle dance of the righteous, and all will point to God in the center saying, ‘this is our God whom we have hoped for.’

This amazing image should be seared into our brains, especially in these days of profound disagreement in Jewish communities throughout the world. We aim and yearn for this ultimately eventuality, but we still have to figure out how to get there.

Rav Moshe Taragin saw this idea as the fundamental cornerstone of the Chassidic movement in the eighteenth century. This is based on the critical idea that every Jew has a spark of Divine Holiness within their eternal NESHAMA (soul).

This deep philosophic insight should be the basis for widespread Jewish inclusion. Sadly, that’s not our present reality. However, especially during these difficult times, it is inspiring and moving to see so many non-observant Jews demonstrate extraordinary commitment to our Land and to our People. Rav Taragin refers to this as ‘a modern glimmer’ of the sanctity enshrined within every Jewish soul. He sadly concludes: Until some future day, that ‘glimmer’ will have to suffice.

Rav Ian Shaffer observes that the true essence of Korach’s rebellion can be discerned from the famous Midrash about his ‘complaint’. Because the Mitzva described in the verses immediately preceding the story of Korach is TZITZIT, the rebellion must have a connection to that Mitzva. How does the Midrash frame this ‘revolt’? Well, the Korach team appeared before Moshe wearing garments dyed totally with TECHELET (the special and expensive dye which should color one of the strings in each corner). 

Their claim? Well, if the whole garment is TECHELET, why should we need to dye one corner string? Clearly, the allusion is to the Jewish nation. If all jews are holy, why do we need Moshe’s leadership? 

But Rav Shaffer goes in an unexpected direction. He says that there is a word missing from the Torah! The word? EMET! When we daven, the congregation says EMET after the SHMA and the CHAZAN repeats it. But Korach’s story left out the truth! We must be very careful when passing on our Torah to the next generation to always tell the truth. Too many times there is an urge to ‘embellish’ the truth when telling stories about Torah giants or our previous generations. Rav Shaffer urges us to eschew that urge. Our students and children will eventually discern when we are disingenuous, and reject the whole thing. Keep EMET in the equation, always.

However, once in a while, someone has a real question, a disturbing philosophic issue. What is the honest, sincere searcher to do? Should one remember the Korach story and just keep his suspicions and issues to himself? No! Rav Soloveitchik was wont to say: There are no heretical questions!!

One can enquire about any issue in Judaism to any scholar available. Just have the modesty and good taste to put a question mark at the end of the communication. Show a little humility. Remember: If it’s a really good question, it’s probably been asked before.

What’s the greatest take away from the very disturbing Korach incident? Give Jewish leaders a little slack. We’re not an easy crowd to control. Ask your questions, but do it with modesty and class. And avoid demagogues.