Parshat Korach
by Rabbi Avi Billet
In his challenge against the role Aharon plays as High Priest, one of the more seemingly altruistic arguments that Korach makes is “All of the nation is holy!” (16:3) Therefore, anyone should be able to serve as the High Priest.
Despite R’ Yosef B’chor Shor’s assertion that Korach challenged the Kehunah (priesthood)(see 16:10) in order to rally the people, who would surely claim “he is not seeking this for himself,” I am confident that most readers need not take too much of a leap to understand that what Korach is really saying is “I am holy. And I should be the High Priest.”
It takes a special type to ignore one’s own seeming humble argument to lay claim to a prize role that has typically shown to be coveted by few.
We learned two weeks ago that Moshe was the humblest person. (12:3) His humility was demonstrated time and again because he never made a big deal about himself, and sacrificed himself over and over for the sake of the Israelite nation. When God told Moshe, “I will destroy them and make a new nation from you,” (Shmot 32:10) Moshe’s response was essentially, “Over my dead body.”
More than anything, however, is that when he was approached, by God, to be the leader, he did everything in his power to run away from the position, to avoid the limelight, to not stand in a space to which he always felt he was inadequate to fill. Even though he was likely the best person for the job. [In the United States, there has only been one unanimously elected president – the only one in history who did not want the job, who also, when given the opportunity to become dictator, decided to go home to live out his life in quiet retirement.]
There is, of course, a major difference to be made between someone who seeks out a position of employment versus someone who is a volunteer. Neither gives any allowance for arrogance, but the idea that someone will seek higher employment for the benefit of self and family is nothing to frown upon. While in one’s job one should aim for success, and perhaps even wealth and position, nevertheless humility should dictate that the power never gets to one’s head.
When it comes to being a volunteer, even moreso, humility should be the rule of the day. In the many shuls I’ve davened in and visited, I’ve seen both types of volunteers. The ones who humbly go about their business – the gabbai who quietly gets the job done, the person who is available to lead the davening or to read the Torah when asked, the individual who fills in for the rabbi between Mincha/Maariv, teaching a brief matter in Jewish law.
And I’ve seen the other type. The gabbai who walks around like he owns the place; the gabbai who doesn’t delegate, or even ask if anyone can lead the davening or read the Torah and simply does it himself; the shul-member who runs to read the Torah without being asked, or who snarkily criticizes the imperfect-reading of another; the one who wants to lead the davening so everyone can hear his beautiful voice (this does not include a hired cantor, whose job it is to demonstrate his skills, while still being humble about his abilities). More of these criteria are spelled out in Shulchan Arukh, Orach Chaim 53:4,5,11.
So how do we know who is arrogant? Is there a general principle or definition we can follow as a guide to see who humbly represents the congregation and who does not? The answer is yes. And the challenge is discernment.
Firstly, the person’s attitude must be, “I’m available if you need me. I am happy not to do it.” Wanting to perform an honor, doubling down on one’s prowess, expertise and ability, is simply a sign of Korach. Sure, everyone is holy. But I am more worthy, therefore more holy, and therefore I should be the representative. This latter example is the kind of “humility” that Rabbi Elimelech of Lishensk warned against (Noam Elimelech, Parshat Bo), when he wrote, “There is a kind of humility that is actually supreme arrogance. This is the person who shows himself off to be humble, but he gets a tremendous thrill out of being able to tell people how humble he is.”
More positively thinking, Rabbi Menachem Mendel of Rimanov explained (as recorded in the Siftei Tzadikkim on next week’s parsha), that the Torah hints to us how to conduct ourselves through the purification process of the Red Heifer.
The taking of the cedar wood, hyssop branch, and crimson wool and throwing them into the burning cow (19:6) is a metaphor for elevating laws through holy thoughts and proper intentions. Utilizing an analysis too long for this space, he notes how the hyssop and wool represent a meekness and humility that is demonstrated most clearly in the Mishnah Avot 4:4, which says, “Be very very humble of spirit.” As Rabbi Ovadiah Bartenura explained, being humble is sometimes extremely challenging! So a person must take extra steps to not only be humble, but to distance oneself from arrogance. This is why it says “very very” – one must tread exceedingly carefully in order not to fall.
Korach missed this very simply rule. He could have said, “Aharon – you’re doing a great job. I’m a Levite, I’m available when you need me. I understand God appointed you.” Instead he had the insatiable desire to be the person in the spotlight, even as he touted how holy “the entire congregation is.”
Humility isn’t lip-service. It’s a way of being. It’s about respecting others, and giving others a chance to shine, particularly in the volunteer world of the synagogue. Roles should always be rotated. No one – other than a paid employee (rabbi, cantor, etc.) – should own any job or role. (If the paid employee doesn’t perform properly, employment termination is, for better or worse, always on the table.)
To put it another way, as a friend of mine likes to put it, “You never want to be the person who everyone else is waiting for you to die in order that someone else could have that kibbud.”
Korach learned that the hard way as nature’s supernatural course removed him from the equation.
If we are blessed to practice and live with humility, we should be blessed to find inner peace, and the opportunity to appreciate every honor we are given (and even moreso those given to others!) as we embrace our participation in synagogue life with the identifying trait of Moses – being the humblest of people.
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