Parshat Korach
by Rabbi Avi Billet
An unofficial theme of
the book of Bamidbar is that the string of narratives are connected
thematically. The most quoted example of this is the first critique given to
the spies of Parshat Shlach, who did not learn from the episode of Miriam's
tale-bearing punishment. After seeing what happened to her for speaking about
Moshe, they did not check themselves before speaking ill of the land they had
scouted.
I think a similar lesson can be applied to the Korach narrative – from the
perspective of the leadership.
Throughout the Torah, whenever people did something wrong or complained and
triggered God's anger, Moshe was always the stalwart defender, telling God a
thing or two about the leadership role he has accepted (to bring these people
as far as he can) versus the one he has not accepted (to watch them all die as
a new nation is created from Moshe).
Through it all, Moshe has averted a few disasters and has saved countless
lives. This is why it is decidedly odd that Moshe says the second half of his
final challenge to Korach and company. "If you die a natural death, God
did not send me. But if a creation is created and the ground opens up and
swallows them up and they go down, alive, to Sheol, then you know they have
challenged God."
How could Moshe offer two options for death – natural or supernatural? Is there
no room for teshuvah (repentance)? What happened to the ultimate defender, who
views life as the most precious gift? Could it be, perhaps, that Moshe is
taking Korach's challenges as a personal affront (as well he should!) and he is
taking revenge in the most spiteful we he could? היתכן - Is this possible?
If we look back at the two most recent narratives in the Torah – the spies and
the wood gatherer – we see people being punished with death on account of their
actions. And, in both cases, the view from the top is the same.
Rabbenu Bachaye posits that Moshe took the stance against God in defense of the
people when he said, "Egypt will hear that you
took the nation out of their land, but were unable to defeat the Gods of
Canaan" because Moshe was concerned for the desecration of God's name. Why
give Egypt the opportunity to
speak ill of You?
Similarly, Rabbenu Bachaye addresses the wood-gatherer story using a literal
interpretation of the word used to describe his action, "M'koshesh," (מקושש) as opposed to "M'laket" (מלקט) (which mean the same thing, but the former is
normally used to describe a gathering of straw, while the latter is normally
used to describe the gathering of wood), to suggest that in his
Shabbat-desecrating activities the wood-gatherer was denying God and the Six
Days of Creation and was thus desecrating God's name in the worst possible way.
If we can say about Moshe that his personal bumper sticker was
"Desecrating God's Name Stops Here!" then we can begin to understand
why Korach was doomed (as were Datan and Aviram) once the challenge to Moshe
and Aharon is understood for what it really was: a challenge to God, and a
desecration of God's Name. In 16:5-11 and 16:28 -30, Moshe makes it
clear that this is not about him. This is all about God. It is only about God.
The Kli Yakar points out the use of the words "Briah yivra" – if a
creation is created, which is reminiscent of the account of Creation in the
Torah. Stringing together two thoughts which appear in Pirkei Avot, he suggests
that they were denying God's role in the world. Firstly, the mouth of the earth
was created in the final hours of the Six Days of Creation (Avot 5:6) – a
denial of this is a denial of Creation. Secondly, they did not
want any leader, for they
thought “all of the people are holy, and God is among them – so why should you
raise yourself over God’s people?” The anarchist's view contradicts the mishnah
(Avot 3:2) that says "Were it not for fear (of a king), men would swallow
their friends alive."
For
Moshe, the writing was so clearly on the wall that he did not need to do much.
He had learned the lesson of the previous stories, and Korach and all the
followers received the punishment that followed the recently confirmed
precedents – the "measure for measure" for anarchists is that the
ground swallowed them alive.
The
relevant lesson for us is threefold:
- Remember, as always, that the most regular affirmation of our appreciation of Creation comes from a commitment to Shabbos.
- We must defend against the desecration of God's name as best we can.
- We must strive to sanctify God's name in all that we do.
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