Edited by B. Silberstein
Korach Waits for His Opportunity
This week’s Para sha, Korach, recounts the rebellion of Korach against the authority of Moshe Rabbeinu. The Rabbis say that “sin precipitates sin." (Pirkei Avot 4:2) This can be clearly seen in the transgression of the Spies. One of its consequences was that Moshe’s popularity declined in the eyes of the nation.
According to the Ramban (Nachmanides), Korach very carefully determined the timing of his challenge. His anger was aroused when Moshe, upon the command of Hashem, appointed his brother Aharon and his descendants to be the Kohanim who would conduct the sacrificial service in the Mishkan (Tabernacle).
In addition, he designated the entire tribe of Levi to perform many other functions necessary to maintain the Sanctuary. No outsiders were permitted to infringe on the responsibilities assigned to the Kohanim and Levites.
These changes that Moshe instituted had a negative effect on some members of the community, who would be eliminated from participation in the functioning of the Mishkan. Korach, who was himself a Levite, was especially resentful. He interpreted Moshe’s actions as a grab for control.
Korach reasoned that Moshe was bent on accumulating power. He had assumed the kingship, and now he was allocating the second most prestigious national position to his brother. At that time, Korach was determined to oppose Moshe, but he held his fire.
He did so, according to Ramban, because he realized that Moshe was then highly esteemed and admired by Am Yisrael (Nation of Israel). They recognized the greatness of the leader who had taken them out of Egypt, split the Sea of Reeds, and brought down the Torah from Mount Sinai.
Even more important was what he did for the people after the sin of the Eigel HaZahav (Golden Calf). As a result of that terrible sin, Hashem said that He would destroy the nation and create a new one out of Moshe’s seed. However, Moshe refused to accede to this proposal, praying that G-d would rescind His decree.
His entreaties found favor with Hashem, who agreed to give the nation a second chance. Moshe’s selfless display of love for Bnei Yisrael (Children of Israel) and his commitment to their wellbeing made an impact on the hearts of the people. Had Korach or anyone else launched an insurrection against their beloved leader at that time, they would have been severely rebuffed.
So Korach, who was no fool, bided his time until after the debacle of the Meraglim (Spies), which had a dramatic impact on Moshe’s standing. This might seem strange if we consider the actual facts. For here too, Hashem decreed that He would replace Bnei Yisrael. And here too, Moshe courageously intervened and managed to win a reprieve for the people.
Yet the situation was not identical. Responding to the hysteria of the masses, Hashem decreed that the entire generation would wander 40 years in the Wilderness, where they would ultimately perish. This produced a sense of despair, and negatively affected their attitude toward Moshe. He hadn’t come through for them as they would have preferred, and his luster diminished. Korach realized that his time had come, and he struck.
Why Moshe's Actions Appeared Suspicious
At first glance, we can make sense out of Korach’s complaint. On the surface, Moshe’s actions certainly appeared troubling. He suddenly removed the firstborn who were supposed to bring the sacrifices and replaced them with his brother and fellow Levites. This action seemed extremely suspicious, but it was in fact the Will of G-d.
A similar situation occurred with Miriam. She discovered that Moshe had separated from his wife, Tzipora, which appeared to be mistaken. However, Miriam did not know that Moshe had acted at Hashem’s behest. When she then voiced her criticism to Aaron, it was regarded as Lashon HaRah (evil speech). In both cases, Moshe did something which looked very wrong, but which, in actuality, was entirely correct.
However, it did indeed appear as though Moshe was amassing power for himself. So what was Korach’s sin?
The Obligation to Trust Moshe
Didn’t Moshe realize that appointing Aharon would arouse suspicion and resentment? And if so, why didn’t he pave the way to acceptance by first explaining to the people why it had to be done? Might this not have prevented a lot of aggravation and turmoil?
Am Yisrael does not only operate in terms of practical considerations. An important religious element is involved in political developments. From this standpoint there was no reason why Moshe’s actions should have aroused skepticism. His veracity as the impeccable servant of Hashem was well established. Our faith in G-d entails a certain degree of trust in Moshe as His loyal spokesman. After the splitting of Yam Soof (Sea of Reeds), the people “believed in Hashem and in His servant Moshe." (Shemot 14:31)
The Revelation on Mount Sinai, witnessed by the entire nation, was intended to establish the divinity of the Torah as well as belief in Moshe as Hashem’s authentic messenger.
“And Hashem said to Moshe, ‘Behold I will come to you in thickness of the cloud, so that the people will hear as I speak to you, and they will also believe in you forever.’" (Shemot 19:9)
The Error of Korach
Korach’s rebellion was rooted in his failure to recognize the unique relationship between Moshe and G-d. Just as the nations of the world have often resisted the notion that Bnei Yisrael possess the unique covenantal role of being chosen by Hashem, so too Korach could not accept the unique status granted to Moshe.
While no later authority can be compared to Moshe in prophecy, the Torah nevertheless established a Mesorah (system of transmission) whereby its authentic interpretation is entrusted to its recognized Sages. But Jews may themselves be guilty of disparaging those authentic Masters of Torah who stand in Moshe’s place in terms of determining the full dimensions of Torah law and practice.
It is not enough to profess our conviction in the divine truth of Torah. We must also place our trust in the authentic Masters of the Oral Law who stand in Moshe’s place as the legitimate expositors of the Torah and its commandments. Their elucidation of the Mitzvot and the manner in which they must be fulfilled is binding on the Congregation of Jacob. Cultivating the appropriate confidence in their veracity is an important aspect of our religious perfection.
May we merit to attain it and remove insurrection from the midst of the Jewish people.
Questions? Comments?
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