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01

Concern For People
Marks A True Leader

TOM WEXELBERG-CLOUSER

Special to The Jewish News

olitics and politicians
are as old as history
and this week's sedra,
Korach, is an apt reminder of
the difference between true
and false leaders. Korach,
with his followers together
with Dathan and Abiram and
250 princes of the congrega-
tion, challenges the authori-
ty of Moses and Aaron. In this
Torah portion we have not one
but two revolts led by dif-
ferent men with differing
agendas. Both groups are
unabashed in twisting words
to hide their true goals. They
clothe their revolt in words of
concern for all of Israel only
to conceal their own naked
desire for power.
The parsha begins with
Korach aspiring to substitute
himself as the religious
leader of the people. While
the text is not explicit, it ap-
pears that his claim is based
on his ancestry. He is a
Levite, as are Moses and
Aaron, but his branch of the
family has been passed over.
Korach challenges Moses'
authority by insinuating that
Moses and Aaron have
usurped the power/holiness
which legitimately resides in
each and every member of
Israel.
On a casual reading it
would appear that Korach is
an advocate for a more
democratic society. He ac-
cuses Moses and Aaron of be-
ing dictators while he is the
true champion of the "little
man." -As is characteristic of
political tyrants, these words
conceal his true motive which
is to wrest power from others
for his own benefit.
Just as Korach's claim to
religious power is based upon
his foreparent's birthright so
we read how Dathan and
Abiram challenge Moses's
civil authority because they
are descendants of Reuben.
Reuben was the firstborn of
Jacob, father of all Israel, and
by the law of primogeniture
his offspring should rule.
Dathan and Abiram resent
Moses not for what he has
done but for what he isn't —
a member of their tribe. Once
again we find the claim being
advanced that it's all in one's
genealogy.
Like Korach, Dathan and
Abiram prefer to attack

p

Tom Wexelberg-Clouser is
director of the local office of
the Jewish Theological
Seminary.

Moses indirectly. The Torah
states that they refused
Moses' request that they con-
front him in person. As is
typical of demagogues, they
prefer to criticize from afar
and avoid dialogue. Their in-
terest is not to do the right
thing but to exploit the situa-
tion for their own benefit.
They are willing to stoop to
any level including accusing
Moses of never intending to
lead the people to the Pro-
mised Land.
We read in this account how
Dathan and Abiram charge
that Moses aspired to be ruler
even at the expense of leading
the people to die in the
wilderness. The Chasidic
Rabbi of Kotzk wrote: "It is
interesting to note that those

4

Shabbat Korach:
Numbers
16:1-18:32
I Samuel
11:14-12:22.

who engage in a controversy
with righteous men will at-
tribute to these men traits
which are the very opposite of
their true nature."
In contrast to his detractors,
Moses exemplifies the nature
of true leadership. His con-
cern is not for his personal
gain or image but rather for
the people of Israel. This is
not to imply that he was
above the normal human
reactions of distress and even
anger at the falsehoods being
spread about him. The
Torah's choice of words in
16:15 reflects that Moses is
upset and even he states, "I
have not taken the ass of any
one of them, nor have I
wronged any of them." None-
theless, when he is informed
to step aside for God will an-
nihilate the people for having
sided with his critics, he
cannot.
In fact, his response
reminds one of Abraham's
question to God just prior to
the destruction of Sodom and
Gomorrah: "When one man
sins, will you be wrathful
with the whole community?"
Moses remains the faithful
shepherd of his people even as
they reject him. His commit-
ment is the mark of a true
leader. As in the words of the
Shabbat morning service,
Moses is a faithful servant. To
lead is to serve and in that
role Moses remains par ex-
cellence our people's greatest
standard in how to serve God
and truly lead. 0

I

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