Rabbi Rabinowitz: Parashat Korach

BS”D

Parashat Korach – 5784

Rabbi Shmuel Rabinowitz, 

Rabbi of the Western Wall and Holy Sites

Envy, Interests, and Disputes – What Can We Learn from the Story of Korach?

This week’s Torah portion, Parashat Korach, highlights two negative traits that exist within a person: envy and disputing others. These traits do not control us; rather, we control them, or at least we are called upon to control them. Therefore, it is important to observe and study them. A story like Korach and his followers’ rebellion against Moses and Aaron is an educational story that gives us the correct perspective on these traits.

Let’s start with envy. What was the reason that Korach initiated a rebellion against Moses and Aaron? On the surface, Korach sought equality. He delivered a very convincing speech: “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?” But Moses was not impressed by Korach’s smooth words and pointed out that Korach was not seeking equality but rather aimed to oust Moses and Aaron from the leadership of the people and take their place. What then was Korach’s motive? Why did he rebel against Moses and Aaron?

Rashi quotes the Midrash on this matter: Now what made Korah decide to quarrel with Moses? He envied the chieftainship of Elizaphan the son of Uzziel whom Moses appointed as chieftain over the sons of Kohath by the [Divine] word. Korah claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were…” (Exod. 6:18). Amram was the first, and his two sons received greatness-one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Izhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word.

Envy drove Korach to initiate a rebellion against Moses, who was G-d’s messenger. In Pirkei Avot, we read that envy is one of the three desires that can disrupt a person’s mind: “Envy, lust, and honor drive a person out of the world.” Anyone who knows a little about human nature knows how accurate this saying is. People make the mistakes of their lives, causing significant harm to themselves and their families, because of envy, lust, or the pursuit of honor.

Korach made this mistake, and here we come to the second trait: instigating disputes. As a result of envy and the desire for power, Korach created a dispute that became the symbol of a “dispute not for the sake of Heaven,” a dispute of narrow interests.

The problem with disputes is not that different people hold different opinions and approaches. That is natural and even beneficial. The problem with disputes is what I do when my desire does not align with the desire of others. Is it an opportunity for me to try and compromise, to reach agreements; or do I embark on a campaign of slander, lies, persecution, and quarrels to achieve my goal – fulfilling my personal desire.

Korach, unfortunately, chose the latter path. He slandered Moses and Aaron, accusing them of exploiting and oppressing the people; he mocked them and posed provocative questions to them in the presence of many people. Moreover, he gathered all kinds of opposition groups into one faction, which included those who wanted to return to Egypt and worship idols, alongside those who aspired to be priests in the Temple and were angry at the appointment of the tribe of Levi to the Temple service. Korach, who was not interested in returning to Egypt nor in the Temple service, but in power and a prestigious position, led this eclectic group.

These stories were written in the Torah so generations could learn about the power of these traits and recognize them within us, acknowledging their negativity. A person who aspires to live a worthy life is called upon to identify when to overcome envy and flee from disputes. Before envy becomes an obsession and drives a person out of his mind, one is called to overcome it, believing that no one can affect what he truly deserves. When a dispute turns into a campaign of slander and mockery, that is the moment when it is identified as a “dispute not for the sake of Heaven,” from which we are called to flee.

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