Korach

Korach - Naftali Brawer 

Naftali Brawer is the Rabbi of Northwood United Synagogue.

One of the most dramatic challenges to Moses' leadership occurs in the beginning of this week's Torah portion. Remarkably, the attack was led by Korach, a ranking member of the tribe of Levi and Moses' first cousin. Korach attracted many followers in his effort to dispose of Moses and Aaron as leaders, claiming that with Moses as a spiritual authority and Aaron as High Priest, the two brothers effectively held a monopoly on all positions of leadership in the Jewish community. As a member of the esteemed Kehati clan, Korach felt entitled to a major leadership position as well. The response to Korach's aggression was swift and direct. Moses referred the matter to God and God responded by taking the lives of Korach and the entire rebel party, indicating that Moses' leadership was never going to be questioned again.

What makes this passage difficult to understand is Korach's timing.  This episode occurred after Tisha B'Av (9^th of the month of Av), in late summer, following the return of twelve spies from Israel. The division of leadership positions took place months earlier during the month of Iyar in early spring.

Why did Korach wait the better part of three months before expressing his desire for high office?

To put this episode into perspective, one must first appreciate the fact that Korach was indeed a personality to reckon with. Moreover, his argument was based more on theological and legal grounds than on outright greed and jealousy. It was his keen observation of the spies' actions and God's subsequent response that led him to question the validity of his cousin's position.

The spies returned from Israel deeply discouraged, not only by the military challenges they faced, but also by the notion that they would have to leave their secluded spiritual sanctuary in the desert and face reality in an aggressive social environment.

God was angered by this attitude, as the desert experience was intended to be merely a transition phase. The ultimate purpose of the Exodus was to install the Jewish people in the Promised Land.

Korach agreed that Moses was clearly the undisputed leader in the desert. The desert experience, being essentially spiritual, demanded a leader of the highest spiritual calibre.

In order to effectively settle the people in the Promised Land, however a leader with different qualifications would be needed. The challenges presented by the new land would be too much for a rabbi to handle. How could a man of God, such as Moses, cope with the economic, agricultural, social and military endeavours associated with a fledgling new state? 

Korach, after witnessing God's disappointment with the people for wanting to remain in the desert, began preparing for the eventual conquest of Israel by demanding the position of statesman. Moses would always remain the rabbi, but would have to defer to Korach on matters of national concern.

God was not impressed with Korach's calculations. The very notion that Torah and spirituality are incompatible with harsh reality borders on the heretical. The world was created for the purpose of infusing it with Godliness; there is not an aspect in the world, no matter how trivial, that is not rooted in, and dependant upon, the Torah. The survival of the Jew rests not on his ability to accommodate to the dominant culture, but his commitment to Torah. The very existence of the Jew is in fact as miraculous as the Torah itself. 

For those of us who are not immediately planning a military campaign of biblical magnitude, this may all seem irrelevant. It is not. We each possess the characteristics of Moses and Korach. The Moses calls us to prayer in the morning, demanding we put on teffilin, keep kosher and challenges us to practice Torah values in all aspects of life. The Korach, on the other hand, urges us to succeed in the world by limiting our Jewish commitment to ritual practices and to assume an identity compatible with the secular environment for the rest of the day.

The message of this Torah portion is a warning not to repeat Korach's mistake by driving a wedge between our spiritual and physical responsibilities. We must allow the Moses within to lead us entirely through all passages of life. In so doing we not only guarantee our survival, we also make this chaotic world a dwelling place for the Creator.