Shabbat Korach
Korach leads a rebellion against Moshe in this week’s Torah reading.
Overwhelmingly, Rabbinic commentators condemn him for using religious arguments to gain personal political power. Was Korach really a bad person? And what was he thinking?
He said that everyone was equal in the eyes of God. And had the capacity to speak to God. This is a claim that Moshe would have agreed with. He had said precisely this, over the affair of Eldad and Medad, where they had the spirit of God despite their being on the outside. “If only God’s spirit would rest on everyone” says Moshe (Numbers11.29). And Miriam uses a similar phrase to the one Korach used (Numbers 13.2).
Was Korach’s argument legitimate? Aren’t we an egalitarian religion where everyone has direct access to God without having to go through an intermediary? Even the priesthood did not function as a superior spiritual caste but simply as a group with the specific function of making sure that community service was taken care of. Prophets were not intermediaries but great personalities who were able to influence the masses towards higher social and spiritual levels. If everyone can ‘speak’ to God, then what was wrong with Korach’s argument?
Perhaps he should have learned from the case of Nadav and Avihu (Vayikra Chapter 10), who were killed by fire because they took the law into their own hands, that not everyone gets to the top! Not only Korach, but also the 250 elders of Israel who agreed to bring incense in their censors to test God, and were also burnt to death. Why were they not afraid? Unless they thought they had a chance of surviving. And Miriam was struck by leprosy when she challenged Moshe. What were they thinking? Or were they so ambitious and confident that they did not care? Had they not experienced the supernatural power that brought about so many miracles?
Others argue that they just wanted more power and resented the oligarchy of Moshe’s family. They were challenging Moshe and, by extension, the clear choice of God. There had been enough examples in the story so far of God’s approval and support of Moshe’s role, both as a religious vehicle for the Divine message and as the political ruler.
Another possibility was that Korach challenged the religious authority of Moshe by pointing out inconsistencies or paradoxes in Jewish law. Particularly wearing fringes. So really, Korach was a religious rebel, not a political one.
When Korach and his gang protested and demanded the priesthood, Moses said to them, “Is it such a small thing that you have been elevated to become Levites and important positions in the community, that you should want more?”
To add insult to injury, Datan and Aviram, allies of Korach turned their backs on him. “Is it such a small thing that you have taken us out of a land flowing with milk and honey to kill us in the desert that you also want to rule?” Which, of course, is a giveaway. Egypt was hardly a Garden of Eden. They were only interested in politics, not truth. Like anti-Semitism, it is both dishonest and evil and misuses words and slogans. It is about whipping up hatred, not making peace.
But you see how easy it is to twist and misuse words. And all this is so relevant now, as we see how many politicians are concerned only with what is best for themselves, not for others!
This is why the Mishna says “Wise men, be careful how you speak because others might use your words to lie” (Avot 1:9). And “Any dispute that is for a heavenly motive will survive, but one for personal gain will not” (Avot 5:21), And they give Korach’s cause as a perfect example.
Rabbi Jeremy Rosen lives in New York. He was born in Manchester. His writings are concerned with religion, culture, history and current affairs – anything he finds interesting or relevant. They are designed to entertain and to stimulate. Disagreement is always welcome.
