Divrei Torah on the weekly portions

BeMidbar: Korach

For Heaven’s Sake!

“Korach, son of Yitzhar son of Kehat son of Levi, began a rebellion along with Datan and Aviram, sons of Eliav, and On ben Pelet, descendants of Rouven. They had a confrontation with Moshe along with 250 Israelites who were men of rank in the community …” (BeMidbar 16:1-2).

The Mishnah teaches: “Every argument which is for the sake of Heaven will endure in the end, whereas every argument which is not for the sake of Heaven will not last. What is an example of an argument that is for the sake of Heaven? The argument of Hillel and Shammai. What is an example of an argument that is not for the sake of Heaven? The argument of Korach and his entire assemblage” (Avot 5:20).

Rabbi Bunim notes that our Mishnah’s first example is “the argument of Hillel and Shammai”, as they were the actual antagonists. Why then is the second example given as “the argument of Korach and his entire assemblage”? They were all on one side, contending with Moshe and Aharon. Surely it should read: “the argument between Korach and Moshe”!

One possible answer is that our Rabbis had no wish to elevate Korach by listing him as though the equal of the exalted Moshe. Moreover, Moshe had no hand in generating the controversy; it was all of Korach’s making! Then, when Moshe and Aharon did move to counter Korach it can hardly be said that their deeds too were not for the sake of Heaven. The selfish, evil intentions were definitely one-sided; hence only one side can be listed.

Chatam Sofer explains that it is anyway accurate to refer to the “the argument of Korach and his entire assemblage” because Korach and his motley crew of followers were antagonists! Not only Korach but also all 250 men in his assemblage wanted to become the Kohen Gadol (High Priest) (Rashi on BeMidbar 16:6). Many a quarrel must have blazed between him and them.

Rabbi Bunim elucidates that Korach cast his mutinous argument with Moshe and Aharon in theological terms to make it appear “for the sake of Heaven”. His premise sounded pious: “… for the entire community are all holy, and God is among them” (BeMidbar 16:3). However, the implication was: Then why do we need Moshe and Aharon to tell us what to do? They must have foisted themselves on the people, seeking power. So he continued: “Why then do you set yourselves above God’s congregation?” (BeMidbar 16:3). The Midrash (BeMidbar Rabbah 18:2) comments that Korach acted in anger because he was not elevated to a position of rank. Korach was the firstborn of Kehat’s second son Yitzhar, but instead his younger cousin Elitzafan ben Uziel was made head of all the Kehatites.

Korach though sought no true religious instruction. He came with destructive, rebellious scorn, hoping to rise in honour and importance by self-aggrandisement. No aspect of his argument was for the sake of Heaven. From any angle, Heaven could gain nothing from him or his ambitions. So he, his fellow travellers, and his contentions sank into oblivion, leaving nothing of worth to endure.