Many explanations are given for Korach’s mistake in rebelling against Moshe. What did Korach see that led him to disregard all the Moshe had done and essentially accuse Moshe of acting selfishly. What is even more of a mystery is why did Korach insist on maintaining his wayward actions even after Moshe told him that God would provide a miracle in order to indicate who was right and who was wrong.
וַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶֽל־כּל־עֲדָתוֹ֮ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו׃
Then he spoke to Korah and all his company, saying, “Come morning, יהוה will make known who is [God’s] and who is holy by granting direct access; the one whom [God] has chosen will be granted access. (Num. 16:5)
Rashi (Numbers 16:7) teaches that Korach was led astray by visions of greatness. “But what did Korah, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: Samuel, who is equal [in importance] to Moses and Aaron. He [Korah] said, “For his sake I will be spared.”
Rabbi Yehuda Amital notes that all of the explanations fall short considering that according to Rashi, the one who God chooses “will survive, and the rest of you will perish."
Rabbi Yehuda Amital offers a straightforward answer: “The reason for this is simple: dispute and a disputational bent can bring about a situation in which a person loses all sense of logic and clear-headedness. He can believe in his argument so strongly that neither reasoning nor any threat will budge him. As an argument becomes more and more heated, a person believes with increasing intensity that he is correct that everyone else is wrong.”
I think experience confirms this approach. For example, despite studies that suggest that arming teachers in schools may make schools less safe, many gun advocates insist that arming teachers is the proper response to school shootings.
Rav Amital turns to the Talmud (Sanhedrin 6b) to make his point.
The beginning of strife is as when one releases water; Before a dispute flares up, drop it.(Proverbs 17:14). Rabbi Shimon ben Menasya interprets the verse to mean: Before the argument flares up, you are still able to abandon it. Once it flares up, you are unable to abandon it."
The Rabbis (Avot 1:6) when calling on us to judge people favorably, are actually asking us to contest this element of human nature and instead of stubbornly sticking to our initial position, strive to see things differently.
Rabbi Moshe Lichtenstein offers some other historical examples of just how hard it is to move off of one's ingrained views.
“To illustrate this idea: How many Jews changed their attitudes after the Holocaust? For every Eim Ha-banim Semeicha, (The pro-Zionist work of Rabbi Yissachar Shlomo Teichtal, hy"d, which he wrote after the ideological upheaval that he underwent in the wake of the horrors of the Holocaust.) there are thousands who continued to adhere to their previous beliefs. Even after the Six Day War, the Zionists continued in their views, and Satmar (Staunch anti-zionists who, as opposed to many religious zionists who see God’s hand in the victory of 1967, do not recognizeDivine assistance or religious meaning in the war.) continued in theirs. Human nature does not like to accept change; each person tends to interpret reality in a way that suits his worldview.”
Korach’s rebellion so personifies the adverse effects of stubbornness that the Talmud (Sanhedrin 2a) uses it as a proof text that there is actually a prohibition against maintaining conflict. "Anyone who maintains a dispute transgresses a negative commandment, as it is written, 'And he shall not be like Korach and his congregation' (Bamidbar 17:5)."
Paying attention to and respecting other views, while being able to let go of preconceived notions is foundational to creating healthy relationships and community.
We are charged to be the opposite of Korach and his group.
Rabbi Tzadok HaKohen of Lublin writes that the names of the weekly Torah portions are a key to understanding the main message of the parsha.
Perhaps what we said above can explain why there is a Torah portion named for the rebel, Korach. By studying Korach we learn what not to do and then, by extension, what we should do.
We can live lives piloted by openness to new ideas, flexibility and broad mindednes. In doing so we can build supportive relationships and communities.
Shabbat Shalom,
Rabbi Barry Gelman