Defeat in an Unholy Rivalry

Thoughts on Parashat Korach

Menachem Mirski

We live in times that are ideologically polarized. Although this polarization often seems to be more evident and severe in the “virtual world” (internet, media), the “real world” is not immune. It is then we experience its effects much more painfully. This “virtual polarization,” is often downplayed and considered to be not particularly dangerous but it completely changes its significance when it manages to move to the “real world” and you are in front of your wife or co-worker. The virtual world can radicalize your views, especially when you only expose yourself to those that agree with. When you move those ideas into the real world not only can it cause more pain it can also change the boundaries of what people consider civilized. For example, ideas such as “the end justifies the means” are, unfortunately, increasingly accepted – especially if the only goal is winning.

In this week Torah portion we have a story of Korach who, together with the company of 250 other Israelite men, rebels against Moses. Korach is challenging Moses’ leadership and the granting of the kehunah (priesthood) to Aaron:

[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]“You have gone too far! For all the community are holy, all of them, and the LORD is in their midst. Why then do you raise yourselves above the LORD’s congregation?” (Num 16:3)[/perfectpullquote]

Korach’s claim to the priesthood seems to be completely legitimate. It’s based on the fact that he and his sons were, just like Moses and Aron, from the same priestly tribe – the Levites: Moses’ and Korach’s fathers were brothers, so they were 1st cousins. From the words of Korach we don’t know if he opposed Aaron’s priesthood because he wanted to be included in it as well, or simply wanted the priesthood exclusively for himself and his descendants. We learn that this was an ‘either-or’ situation from the words spoken by Moses in response to Korach’s claim:

[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]“Come morning, the LORD will make known who is His and who is holy, and will grant him access to Himself; He will grant access to the one He has chosen. (Num 16:5)[/perfectpullquote]

Priesthood had not been automatically given then to all the Levites, i.e. descendants of Levi, son of Jacob. The Bible also says that Korach, together with a crowd of people, rose up against (hebr. ויקמו va’yakumu…) Moses and Aaron, so it wasn’t a peaceful petition. The same can be inferred from Moses’s further angry words (Num 16:8-15), in which he accuses Korach and his people of lack of humbleness, arrogance, ingratitude and ultimately of speaking against God himself. (Num 16:11). The entire dispute ends tragically for Korach and the other rebels:

[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]The earth opened its mouth and swallowed them up with their households, all Korach’s people and all their possessions. They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation. (Num 16:32-33)[/perfectpullquote]

In Pirkei Avot (Chapters of the Fathers) our Rabbis wrote:

[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korach and all his congregation. (Pirkei Avot 5:17)[/perfectpullquote]

The Rabbis in this passage clearly stand on the side of Moses, Aaron and their leadership. The fundamental difference between the disputes between rabbinical schools and the biblical version from our parasha is that the former were civilized. They were expressed in a rational and peaceful way. And even though historically the Hillel school vastly prevailed and its views became a cornerstone for most of the Jewish Law, the views of Shammai school became noted forever alongside those of the prevailing school. 19th century bible commentator, rabbi Meir Leibush ben Yehiel Michel Wisser, known as Malbim, had a very interesting insight into this, elaborated by the Rabbis, controversy:

[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]Our Sages wished to point out that in a holy or heavenly cause both sides are, in fact, united by one purpose, to further unselfish, Divine ends. However, in a controversy pursued for unholy ends, for personal advancement and the like, then even those who have come together on one side are not really united. Each are governed by their own calculations of what they stand to gain and are ready to cut each others’ throats, if it so serves their interests. This was the case of the controversy of Korach and his congregation.[/perfectpullquote]

Malbim explains that the actual, core dispute took place not between Korach and Moses, but between Korach and his congregation. According to Malbim, Korach’s followers were simply a band of malcontents, harboring their own personal grievances against authority, animated by individual pride and ambition, united to overthrow Moses and Aaron and hoping, thereby, to fulfill their individual desires.

Sounds familiar? If you are living in 2020 this should be very familiar. What can we learn from this? We can learn that both our intentions and the way we formulate our demands play a crucial role in how we are judged and in fulfilling them. Feelings of harm or injustice do not justify violence or even accusatory language, especially when your accusatory language is exaggerated. If people distort the language to achieve an effect it is terribly transparent, to those who are not directly involved, that this is a desperate attempt to achieve certain affects, and thus it will not be judged favorably.

If your argument is proper, holy and right you will increase the chances of being heard, by those in power, by those bystanders by God Himself.

That is why it is important to answer the question of what is really important to us. Is it the issue or idea in which we believe? Or is it winning and taking over power? (in order to implement our plans exactly the way we like, regardless of others, on whom we, perhaps, want to take a revenge?) In the first case, we are humble idealists, which if history stands true, does not negate our possibilities of success. In the second case, we are arrogant egocentrics, which neither means that we will succeed, nor that we won’t, but we won’t be doing the right thing and our chances of long term success or of being judged historically under a favorable light is diminished.

Importantly, the success of the complaint is not grounded in the motivation. More importantly, in both cases our actions will look completely different from the perspective of those on the outside and from the judgment of history. Because those evaluating without motivation, and from the lens of history and distance, will see our intentions and actions, and what we really care about.

This is a key issue because the world is neither black and white nor one-dimensional. There are plenty of bystanders who watch both sides. They often see what we do not see ourselves and it is they who, seeing the intentions and actions of both sides, like God in our parasha, will judge and support either us and our cause, or those whom we consider to be our opponents. It is also not theological heresy to state that those bystanders, are indeed, the finger of God who decides how the history of a given human community should proceed.

Losing doesn’t have to be tragic, it can look mild, and it doesn’t have to be final. But it can also be as dramatic (on a metaphorical level, of course) as the defeat of Korach and his congregation. Thus it is important to constantly reevaluate your intentions and always assume, a priori, that you will be judged fairly.