W
hen we read the
story of Korach,
our attention
tends to be focused on the
rebels. We don’t give as much
reflection as we might to
the response
of Moses. Was
it right? Was it
wrong?
It’s a
complex story.
As Ramban
explains, it is
no accident
that the Korach rebellion
happened in the aftermath
of the story of the spies. So
long as the people expected
to enter the Promised Land,
they stood to lose more
than gain by challenging
Moses’ leadership. He had
successfully negotiated all
obstacles in the past. He
was their best hope. But as a
result of the spies, that whole
generation was condemned
to die in the wilderness. Now
they had nothing to lose.
When people have nothing to
lose, rebellions happen.
Next, the rebels themselves.
It’s clear from the narrative
that they were not a uniform
or unified group. Malbim
explains that there were three
different groups, each with
their own grievance and
agenda.
First was Korach himself.
Moses was the child of
Kehat’s eldest son, Amram.
As the child of Kehat’s
second son, Yitzhar, Korach
felt entitled to the second
leadership role, that of High
Priest.
Second were Datan and
Aviram, who felt that they
were entitled to leadership
positions as descendants of
Reuben, Jacob’s firstborn.
Third were the 250 others,
described by the Torah as
“Princes of the Assembly,
famous in the congregation,
men of renown.” Either
they felt they had earned
the right to be leaders on
meritocratic grounds, or
— Ibn Ezra’s suggestion —
they were firstborn who
resented the fact that the
role of ministering to God
was taken from the firstborn
and given to the Levites after
the sin of the Golden Calf.
A coalition of the differently
discontented: that is how
rebellions tend to start.
MOSES’ REACTION
What was Moses’ reaction?
His first response is to
propose a simple, decisive
test: Let everyone bring an
offering of incense and let
God decide whose to accept.
But the derisive, insolent
response of Datan and
Aviram seems to unnerve
him. He turns to God and
says: “Do not accept their
offering. I have not taken
so much as a donkey from
them, nor have I wronged
any of them.” (Num. 16:15)
But they had not said
that he had. That is the first
discordant note.
God then threatens
to punish the whole
congregation. Moses and
Aaron intercede on their
behalf. God tells Moses to
separate the community
from the rebels so that they
will not be caught up in the
punishment, which Moses
does.
But he then does
something unprecedented.
He says: “This is how you
will know that the Lord has
sent me to do all these things
and that it was not my idea:
If these men die a natural
death and suffer the fate of
all mankind, then the Lord
has not sent me. But if the
Lord brings about something
totally new, and the earth
opens its mouth and swallows
them, with everything that
belongs to them, and they go
down alive into the realm of
the dead, then you will know
that these men have treated
the Lord with contempt.”
(Num. 16:28-30)
This was the only time
Moses asked God to punish
someone, and the only
Taking It Personally
Rabbi Lord
Jonathan
Sacks
SPIRIT
A WORD OF TORAH
36 | JULY 4 • 2024