The Humility of the Elite

Parshat Korach 

by Rabbi Avi Billet 

The last chapter of Parshat Korach escapes from the exciting and gripping narrative that defines the first 5+ aliyahs to talk about the responsibilities of the Kohanim and Levi families. Included in the instructions are the rules for what gifts and tithes these spiritual leaders are to receive, while there is a clear emphasis that they will not be getting a portion in the land (verses 20, 23, 24, etc.).

In the book Otzar Chaim, Rabbi Zuckerman (the editor) quotes a “darshan” who noted that even though the Torah recognizes the elevated status of Kohanim, it nevertheless does everything in its power to prevent the Kohanim from having any form of rulership over the nation of Israel. 

See how much power was granted to religious leaders in other traditions! In Egypt, Pharaoh owned all the land, “But only the land of the priests did not belong to Phraoah.”

In the Israelite experience it was the opposite. Every tribe was to be given a portion of the land, and it was specifically Levi, the impressive tribe of Levi, who were not given a portion – “Hashem is their portion.” (See Devarim 10:9)

Rabbi Mordechai Cheifetz noted to the Kohanim that they should not feel as if they are taking gifts from the nation, “For I am your portion.” What the people are giving you is from what I gave them to give you, God says.

It’s such an interesting dichotomy – the Kohanim are the elite, the aristocrats of the Jewish culture, and yet theirs is not the place to have castles and mansions, estates and large portions of land. The community is to look after them – that is the mitzvah given by God, and that is the responsibility they are to undertake. But Kohanim are never meant to lord anything over the people. Their job is to tend to the spirit, to help people with their service of God, to be the messengers through whom the korban is offered, and to simply be encouraging.

In a similar (yet limited) manner is how we are to view the Leviim. They may be the teachers, they may be leaders, they may be revered, but they too have no rulership power, and needed to be sustained by the congregation. How many times does the Torah remind us to look out for the Levi? (Hint: close to 10!)

The fundamental lesson here is to understand God’s design for each role we find ourselves filling. Much like being a rabbi today, the role of the Kohen or Levi was meant to be a role of service. The people may have interacted with the Kohen or Levi in their neighborhoods, but they came to the Kohen or Levi when they needed them – for a bracha, for a Pidyon Haben, for Korbanos, to be the recipient of the “Matnos Kehuna” (priestly gifts) or “Maasros” (tithes).

Being dependent on the community for personal survival was surely humbling, even though Rabbi Cheifetz noted it shouldn’t be looked at as charity. In fact, Kohanim who took advantage of their position were discredited – see the sons of Eili the Kohen (Chofni and Pinchas) who are heavily criticized in the Book of Shmuel I 2:22.

The key instruction given to the Kohanim and Leviim was to understand their role in helping the people towards their own spiritual fulfillment. The emphasis on their own financial position, most specified through their not having a portion of land, was meant to keep them humbled, even while they are honored and revered within the community.

Aharon HaKohen demonstrated his humility in the Parshat-Korach narratives. Moshe’s humility is the subject of legends. They were significant figures, honored, revered, and sometimes challenged by their constituents.

Did they ever demand honor? Did they take advantage of their positions, and behave in a manner that was deemed powerful or overbearing? Did they let personal affronts bother them, or did they let them slide, preferring to move on? (Defending God’s honor or the honor of all of Klal Yisrael is a different topic that Moshe and Aharon sometimes need to address) Compare how Moshe responded to what his sister said about him to how Korach, Dasan and Aviram challenge him. See also 16:15 and how some of the commentaries distinguish between ויחר למשה, and what is written elsewhere of ויחר אף.

Whether we find ourselves to be tremendously blessed, whether we think of ourselves as being powerful players in the spheres we occupy, or whether we have hung up our fatigues and are taking it easy, our lives should ideally be driven by the question of what makes us beloved to other people. In most cases, it is being kind, seeing the other person’s good qualities, and never seeing ourselves as better than others.

Everyone has opinions – that is how we are created. But difference of opinions should not cause us to view people differently.

No one cared what the Kohen’s political views were if he followed Halakha and did the Avodah correctly. The Kohen did not care what the Israelite’s view of the world was – he knew here is a Jew who needs help serving God.

When we are able to see what truly matters, we discover that many things we thought were important really aren’t all that important.