I Have Never Addressed Myself to the Topic of Korach

Korach and the Common Sense Rebellion

Delivered at the 19th annual convention of the

Rabbinical Council of America

– circa 1973

I have never addressed myself to the topic of Korach. I never spoke about him. I have spoken about many of our biblical heroes – Abraham, the patriarchs, Moshe, Aaron, Joseph.. I gave a series of drashos about mechiras Yosef. But I was never attracted to the figure of Korach.

Lately, just studying the Ramban, I realized that the Korach story was not just a simple event. It was more than that. Actually, the Korach story of the controversy with Moses has great relevance to our times. Many of the complaints we hear now with reference to Orthodoxy echo the complaints from Korach.

Tonight I want to address myself to this topic, particularly to two arguments which Korach advanced against Moses and I will try to analyze them in light of modern evidence and modern philosophy., Those two arguments are very important as far as we are concerned.

The Korach rebellion was a unique event. Prior to that event, the people complained, protested, murmured spontaneously. Always in response to a physical need that they confronted or to biological pressure they suffered from. Such as hunger, thirst, fear of an enemy be it Amalek, be it the serpent or be it the wilderness itself. Primitive man is afraid not only of human beings, but even of any phenomenon.

Let me just read a few psukim.

“The children of Israel lifted their eyes and beheld the Egyptians marching after them.” And they were so afraid and the sons of Isarel cried. Cried in the sense of protested. Simply fear prompted their protest.

“And they came to Marah and they couldn’t drink of the waters of Marah, because they were bitter and the people murmured against Moses.” What prompted their protest? Thirst.

“And the whole congregation of the Children of Israel murmured against Moses when we sat by the fleshpots and when we did eat bread to satisfaction. A hungry person is an angry person. An angry person is not a silent person but very loud.

“And the congregation journeyed and camped in Rephidim and there was no water for the people to drink. Therefore, the people did quarrel with Moses and said give us water so that we may drink.” There were no political disagreements with Moses or ideological controversies. There were no rebellions. There was (sic) just protests, complaints and quarrels. And all of those protests, complaints and quarrels were consequences of this controversy [inaudible]They wanted water, food, they were afraid, they protested.

Even the Golden Calf episode was not precipitated by idolatrous ideas that corroded the moral fiber and influenced the philosophy of the people. Not at all. The golden calf was precipitated by the primitive instinctual horror that befalls the lost sheep in the wilderness, in wide and open spaces. It was a spontaneous reaction of the primordial of the jungle – they were lost in the jungle. They thought Moses would never come back. Without Moses, how can they survive in the jungle? It was the instinctual terror and horror which strikes the lost sheep when the latter realizes that it separated itself from the herd, from the flock.

“And the people assembled and said, Aaron, make us a god, who shall go before us, because we lost Moses. In a word, all the previous quotes were unorganized complaints, reactions, spontaneous reactions that they had to confront and they did not know how to confront such situations. The previous quarrels were generated by a marked mentality which gets easily excited but regains easily its . [inaduable]

*The Korach controversy was a totally different character. The rebellion was not due to ungratified physical desires such as hunger and thirst. Not at all. Second, the crowd was not involved in all. The masses were not involved at all. The am, the mob, which demanded from Aaron he should make them a god, the am which protested in Rephidim that was thirsty they wanted water, the am which wanted to stone Moses and Aaron during the meraglim episode was not involved at all. The mob did not participate in the anti-Moses [inaudible] of Korach. Only individuals – the leadership consisted of several individuals – the followers few hundred at most – 250 people – all individuals – mostly of the intellectual elite – of the aristocracy – were involved. The Torah tells us “princes of the congregation called into the assembly, men of name.”

This was a rebellion, not just a quarrel. An organized movement well planned and painstakingly prepared. In short, we can use a colloquial legal term – the Korach conspiracy. There was no conspiracy as far as the episode of the m’raglim was concerned. Everything was spontaneous, unorganized, unplanned. The immediate reaction to fear, to the story about the giants. But in Korach it was a conspiracy – premeditated and carefully sought out (?). It was a real rebellion. Apparently if we trace the history of that rebellion – what psychologically prompted it – the ideology of that rebellion – we should follow the Ramban. The Ramban is excellent. Whatever I say about the background you will find in the Ramban, if you study the Ramban carefully.

Apparently Korach’s enmity was incurred by Moshe at the time of the elevation of Aharon to the High Priesthood. Rashi quotes this too . And the appointment of the Levites as mere servants in the sanctuary. He didn’t like it. However, this happened a year before. Korach, inspite of the fact he was angry and Moshe incurred his enmity, did not attempt to come out publicly against Moshe since he understood that the people, notwithstanding minor incidents, were devoted and loyal to their great leader. Any attempt to unseat Moses would be met with anger and derision. He waited, Korach. Patiently he waited, for an opportunity. For an event that will somehow undermine Moses’ position and his popularity. He waited for a Watergate (laughter).

He hated Moshe, he nursed this hatred and he was hoping for the opportune moment would arrive. And as a matter of fact, the opportune moment did arrive, sooner than Korach anticipated.

The Meraglim incident – perhaps this was the most tragic incident in Moshe’s life – and the subsequent decree by the almighty that all adults die in the desert, was a hard blow to Moses’ prestige in the eyes of the crowd. In a short while he lost the [inaudible] of the crowd. He lost his grip over the crowd. Moses promised on behalf of the Almighty as slaves in Egypt, while they were still busy building bags and fortresses for Pharaoh, he promised those slaved that they would enter into the Promised Land, to a land flowing with milk and honey. And they will probably enter the land a short time after their departure from Egypt. Indeed, when you read bahaloscha, the second year following the exodus, it is related to us…”We are journeying to the place which the Eternal said ‘ I shall give to you. ’Come down with us.” Which place was Moshe talking about? The Promised Land. They wouldn’t have entered Eretz Yisrael from the East, but from the South. Suddenly, like a lightening out of the clear blue sky their stay in the wilderness was extended for 39 more years. Suddenly all their hopes, all their dreams that soon they will invade the land flowing with milk and honey were dissipated, shattered. No land, no conquest, no rivers of milk and honey, no realization of the promise ‘ v’heiveisi - I will bring you’. What became a reality suddenly became a vision.

Many many [inaudible] and years will have to pass before Yisrael will set its foot on the soil of Canaan, the promised land. Where is Moses to urge, they asked each other. Korach liked those questions. Those questions were very encouraging to Korach. You realize the time has arrived. Where is Moses’ pledge? Where is his clairvoyance? Where is his prescience? Where is his prophecy? When people used to talk with each other ‘ how will it be possible to endure so much hardship, …39, 40 years. The people complained but it was a complaint of hopelessness. Moses’ popularity was at the low ebb.

Now Korach thought the time has arrived and I may reveal my plans to other people against whom Moshe discriminated. And Korach started to recruit disgruntled and frustrated people and organized a formidable opposition to Moshe. More or less, the Ramban interprets it. Cause the Ibn Ezra said that the incident of Korach happened immediately after the construction of the Mishkan. Ramban says no. It happened after the m’raglim episode. Whether the Ramban is right and the Ibn Ezra is wrong can be proven from the psukim. What did Dasan and Aviram tell Moshe when he sent for them –invited them to come over. “You didn’t bring us into the land of Milk of Honey and you didn’t give us a share in that land.” It means, your promise did not come true.

Interesting is the word vayikach. The word vayikach was interpreted by Rashi in two ways. The one way – a very obscure word – the semantics of the word are very obscure. In one way Rashi says “He took himself on one side with the intention of separating himself from the community so that he may raise a protest regarding the priesthood.” What Rashi means, Korach made the final leap. Until Korach, no one dared to impugn Moshe’s authority. People were angry so they said, “Give us water, give us food, we remember the flesh pots of Egypt.” Yeah. But they stood in awe before Moshe. Korach was the first one – lakach es atzmo. He dared for the first time to separate himself from the community which was committed to Moshe, revered Moshe and loved him despite authority. And was loyal to him. He was the first one.

**I believe that ‘he took himself’ means something else. He dedicated himself completely to that task. There was only one goal in Korach’s life – he was ready to sacrifice his life in order to achieve that goal. Namely, what? To unseat Moshe - to demote Moshe. He dedicated his whole self to this diabolical plan of undermining Moses’ exalted position within the community. Vayikach means he committed himself – totally – to the implementation of that plan. However, it was an individual affair. It did not [inaudible]. He decided he hated Moshe, he did not betray his hatred, he did disclose it to anybody. He waited. In the beginning he did not reveal anything to the prospective conspirators. Yet, at the very instant that the Divine decree condemning the Jews for 40 years to sojourn in the wilderness was announced, Korach immediately revealed his plans to Dasan and Aviram because he thought that a golden opportunity offered itself.

Rashi has another pshat of vayikach. Vayikach- ‘ first he decided himself to fight against Moses, to defeat Moses, to remove him from the historical scene. Next, he had no courage to reveal his plan to others. Following the incident with the m’raglim, ‘he attracted the chiefs of the courts by fine words, clever words, intelligent words. Chazal say “Korach was a clever intelligent man.” How did Chazal know this? Because he made money (chuckles) so he was a rich man. A rich man is not always a clever man. I know many stupid people who are rich. Because hisarguments were indicative of inner intelligence. So even the heads of the courts he convinced that righteousness was on his side. Rashi says, with fine words he began to conspire. Now the conspiracy began. He began to conspire, to criticize, to attack and to ridicule Moshe. Korach used all the weapons in the arsenal of conspiracy. In conversation with some he played the role of the persecuted. In conversations with others, he was the champion of justice. He was very capable. And he involved the sons of Reuven. Why the Tribe of Reuven became involved so easily in the Conspiracy? Rashi says ‘ woe to the wicked, woe to his neighbor.” He was the next door neighbor of Korach. So he met Korach too often, too many times, and Korach succeeded in convincing him.

The Ramban already mentioned that the Bnei Reuven also had a grudge against Moshe, against Jacob, but they couldn’t do anything to Jacob, so they transferred the grudge to Moshe. Reuven was deprived of the birthright – of the kehunah, of the Leviyah and the malchus (kingdom). They also nursed a grudge against Moses. They also felt hurt because Moses took away the bechorah from them – the privilege of malchus and kehunah.

Any conspiracy or organized movement in order to succeed – any rebellion in order to make headway – no matter how egotistical – must develop an ideology. If it’s a spontaneous reaction – if two people quarrel – there is no need to develop a philosophy, or to quarrel on behalf of ideas. But if Korach planned a movement – it was a conspiracy – it was an anti Moses movement – such a movement cannot succeed without developing a proper ideology.

Every movement must have a motto. A motto is indispensable. Korach indeed did provide the philosophy of the rebellion. The Torah is interested in telling us not only about the facts – the events – that transpired, but also about the ideology which Korach formulated and simply, I believe, the parsha is out to tell us the distinction, the difference between Moshe’s approach and Korach’s approach.

How many arguments did Korach employ in order to justify his attitude, his stand? I believe there was only one argument, but it branched out later. I’m going to investigate two arguments. First, the argument which the Torah has related at the very beginning of the story and second, which the Torah does not mention at all, but somehow, in a mysterious way, Chazal introduced; the argument about the techeles, the tzitzis.

Let us concentrate first on the most potent of all arguments that Korach advanced against Moses. Namely, the Torah has stated, at the beginning of the story, “You have gone too far, for all the community is holy, all of them are holy and the Lord is in their midst. Why then do you raise yourselves above the congregation of the Lord?” It is a solid argument. Thus, the problem of leadership and exercise of power was raised. Korach thought apparently that Moshe seized power illegitimately. He usurped power. Moses is a usurper. He impugned Moshe’s authority – he challenged Moshe – and the basis of this challenge was very simple. At first glance quite logical. No one can deny Korach’s assersion that the whole community is holy. Is it a lie? And that every Jew possesses intrinsic sanctity – an inner charismatic quality – elevating him above others. No one can deny this. This is the very essence of ‘bchiras yisrael’ (chosenness of Israel).

[side 2]

[…] Between Moses and the Woodchopper… between Moses and the water drawer. No matter how simple the woodchopper is, and no matter how great in spirit Moshe was. Hence, Korach asked, and the question merits an answer. What right did Moses and Aaron have to lead, to guide, to rule. It is the age-old or millennial old question pertaining to the principle of equality of man versus election and singling out of an individual. Let us analyze this argument.

Korach was wrong. I may say it. This is an absolute postulate because he was unaware of the two-fold character of kedushas yisrael. Had he known the mystery of the dual idea, he would not have advanced the argument. What is this two-fold idea? Here I must introduce a Rashi in Deuteronomy, in Dvarim. I mentioned it once in a Tshuvah shiur, but I interpreted the Rashi quite differently than I will tonight. So I’m not plagiarizing myself.

“For you are a holy people to HASHEM, your God, and HASHEM has chosen you for Himself to be a treasured people, from among all the peoples on the face of the earth” (Devarim 14:2). Rashi adds a few words. “For you are a holy People,” your individual holiness derived from your forefathers. A. very cryptic Rashi. Rashi apparently could not understand why the Torah needed duplication in the pasuk. Why did the Torah need to add “And HASHEM has chosen you for Himself to be a treasured people?” Rashi said that the Torah here formulated two ideas of kedusha. “For you are a holy people” – from your fathers, and moreover, HASHEM chose you. In addition to that kedusha, “the Lord has chosen thee to be a cherished people to himself.” Rashi apparently thought that there is a two-fold idea of kedushas Yisrael. First, the community as a whole, as an entity, is holy. Many times in my lectures I try to put across the idea that knesses Yisrael is not just a herd, not just a crowd, not just a conglomerate of people, not just a multitude of souls; but it is individuality, it is entity, it is a personality, a living personality. Knesses Yisrael as a whole. First, it is a community for which we have the most beautiful term – knesses Yisrael – Ramban speaks about that term in parshas Chayeh Sarah, the community as a whole is holy.