Making sense of the sedra: Korach

Korach challenges Moses’ right to being the leader of the Jewish people, and Aaron’s family’s right to the priesthood. This terrible episode ends with the ground swallowing up Korach and all his followers, followed by fire and a plague killing 14,700 others.

The Mishna (Pirkei Avot 5:17) describes the concept of a machloket lesheim shamayim – an argument for the sake of heaven: “What is an example of an argument that is for the sake of Heaven? This is the argument of Hillel and Shammai. And what is an example of an argument that is not for the sake of Heaven? This is the argument of Korach and all his congregation.”

Hillel and Shammai were sages in the Talmudic period who each had great rabbinical schools. When clarity was needed to apply Jewish law, the arguments between the two schools were lengthy. But their focus was never to defeat each other. It was always to find the truth and serve God in the best way possible. They argued forcefully but respectfully, explaining their position in detail and giving their opponents time to explain theirs, accepting the conclusion that was reached. Above all, they behaved civily to each other and remained friends.

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This was in stark contrast to Korach and his followers. Korach, a first cousin of Moses and Aaron, felt that he was just as entitled and holy as them, with just as much right to lead the people. But Korach wasn’t really interested in debating who should be the leader or seeking the truth. He was motivated by true jealousy and power, thinking only about himself, not about what was best for the whole Jewish people.

Two other men, Datan and Aviram, also felt they should have special privileges, as they were from the tribe of Reuben, Jacob’s firstborn. So when they saw Korach rebelling against Moses, they joined in. Then 250 others followed, all complaining together.

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Sadly, too many people today behave in a similar way – whether on social media or in real life. A thought pops into someone’s head, they share it, and thousands of people can jump on the bandwagon within minutes. While this is mostly harmless, and social media can certainly be fun and informative, it can sometimes have serious consequences. All too often it can be a way of insulting or ‘cancelling’ others, of trying to prove a point without respecting another person’s point of view, or of hiding or entirely distorting the truth. And even worse, in most instances these consequences are well-nigh impossible to roll back.

So we can learn a valuable lesson from Korach. Before we share an off-the-cuff opinion or write a hasty response, we need to stop and think. As Rabbi Sacks challenges us to consider: am I arguing for the sake of victory and power – like Korach and his followers did, with the terrible consequences we see in the sedra? Or am I honestly trying to have a respectful conversation, increase unity and seek the truth – a true machloket lesheim shamayim, like Hillel and Shammai?