Torah Portion

4001

Moses' Challenger Korach:
A Rebel Without A Cause

structive criticism, his position is cate-
gorically rejected.
The Midrash sees Korach engaged
in a legal debate with Moses about the
law. However, Korach does not clever-
ly question and argue in order to bet-
ter understand the law. Instead,
ind two Jews and you will
Korach mocks God and Moses by
find three opinions."
searching for inane contradictions in
This adage alludes to the
the law in order to embarrass its giver.
history of debate, discussion
For example, Korach snaps: "If a
and argumentation that is prevalent in
house is filled with Torah scrolls that
Judaism's rich oral tradition.
`-already contain all the words found
However, finding multiple opinions
inside a mezuzah, it is absurd that the
in the text of the Torah is far less like-
doorpost would still require
ly because most biblical laws
a mezuzah!(18:3)"
appear in the form of Divine
Korach is not actually
commandments and utter-
concerned with the interpre-
ances. The variety of opin-
tation of the law itself. He is
ions appears only later, when
only using it as a selfish pre-
commentators begin to wrest
text to undermine and
explanations from the writ-
destabilize authority. How
ten word.
do we know this? The
Nevertheless, this week
Mishnah offers the best cri-
we find a heated argument
terion for evaluating argu-
in the Torah itself between
ments.
It teaches, "Any dis-
RABBI
Korach and Moses. Unlike
pute
which
is l'sheym
JONATHAN
most debates found in rab-
shamayim (for the sake of
BERKUN
binic literature, the debate
heaven) will have lasting
Special to the
between Korach and Moses
value. If it is not l'sheym
Jewish News
is resolved quite conclusively
shamayim, it will not endure
— namely, with the shock-
(Avot 5:17)." The text
ing death of Korach and his
explicitly states that Korach's dispute
followers.
was not l'sheym shamayim.
If Judaism is a religion that eventu-
How can we be sure that our argu-
ally developed out of discussion and
ments with one another are always for
controversy, why does the biblical text
the sake of heaven? The Mishnah
reject Korach's challenge to Moses so
explains that we should argue like
decisively? The answer lies in the fact
Hillel and Shammai, the great fore-
that there are different kinds of argu-
runners of the dialectical rabbinic tra-
ments. Some are worth preserving for
dition. Their debates were always for
their own sake; others require imme-
good cause, to discover truths and to
diate resolutions. It is important that
bring more holiness into the world.
we recognize and appreciate the differ-
The interpersonal bonds formed
ences.
through engaging in healthy debates
According to Psalms, Korach and
for the sake of heaven are not easily
his followers, Dotan, Aviram and On,
broken. In fact, students who learn
were indeed evil because their jealousy
with and debate a regular partner
led them to challenge Moses and
affectionately refer to each other as
Aaron.
bar plugtah, "one who disagrees," and
"There was envy of Moses in the
chavrutah, "friend." 0
camp, and of Aaron, the holy one of
the Lord. The earth opened up and
swallowed Dotan, closed over the
party of Aviram. A fire blazed among
their party, a flame that consumed the
wicked (106:16-18)."
This psalm understands Korach's
argument as a form of rebellion
Are there modern parallels to the
against the community's leaders.
rebellion of Korach and his fol-
However, he does not offer a feasible
lowers? If so, how are they dan-
alternative model for leadership.
gerous? On the other hand, how
Because Korach's rebellion is only
can we open ourselves more to
destructive and contributes no con-
dialogues l'sheym shamayim with
people who share other points of
view?
Jonathan Berkun is a rabbi at

car41 1;,ile'
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Shabbat Korach:
Numbers 16:1-18:32;
I Samuel 11:14-12:22.

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