Judaism: Beware of Those Who Speak in the People's Name
Rabbi Moshe ben Nachman (Ramban) is of the general opinion that events, as recorded in the Torah, occurred in a linear timeline. This is in spite of the maxim that there is no late or early in the Torah. He limits that rule to certain halakhic instances as they appear in the Talmud.
Thus the story of Korach and his contest against Moshe that forms the central part of this week’s parsha occurred after the tragedy of the spies and their negative report about the Land of Israel.
As I have commented before, the negative report of the spies was motivated, according to rabbinic opinion, by personal interests having no objective value as to the issue of the Land of Israel itself. So too, this uprising against Moshe led by Korach is also not an issue of justice or objective benefit to the people, but rather it is motivated purely by the personal issues and jealousies of Korach and his followers.
Both Korach and the spies masked their own personal drives for power and position with high-sounding principles of public good, social justice and great concern for the future of the people of Israel. The very shrillness of their concern for the good of society itself calls attention to their true motives – they protested too much!
Pious disclaimers of any self-interest seem to always accompany those that clamor for social betterment and a more just society. But it is often personal ambition and the drive to acquire power over others that is the true face of these movements and individuals. All of the dictators of the past and present centuries promised great improvements for their peoples and countries and yet all, without exception, eventually only pursued their own personal gain and power.
Always beware of those who speak in the name of the people. Most of the time they are only imitations of Korach.
This is perhaps an insight as to why Moshe took such a strong stand against Korach and demanded an exemplary punishment from Heaven. It is extremely difficult for humans to judge the true motives of others in their declarations and policies. Only Heaven, so to speak, can do so. Moshe’s plea to Heaven is directed not only against the current Korach that he faces, but it is also against the constant recurrences of other Korachs throughout Jewish and world history.
Only a shocking miracle of the earth swallowing Korach and his followers and of a fire consuming those who dared to offer incense in place of Aharon, would impress the historical psyche of Israel, as to be wary of Korach’s imitators through the ages.
There is an adage in Jewish life that one should always respect others but also be wary of their true motives. Only regarding Moshe does the Torah testify that as the true servant of God, he is above criticism and suspicion. But ordinary mortals have ordinary failings and self-interest is one of those failings.
Moshe is true and his Torah is true. After that, no matter how fetching the slogan or how glorious the promise, caution and wariness about the person and cause being advocated are the proper attitudes to embrace.