Shabbos Parashas Korach - 5774

Shabbos Parashas Korach - 5774

Rabbi Hal Miller

They stood before Moshe with two hundred and fifty men from the children of

Israel, leaders of the congregation, those summoned for meeting, men of

renown. [Bamidbar 16:2]

Who were these members of Korach's congregation? Why did they join him? Did

they have legitimate reasons and grievances? Did they really represent the

rest of the people?

First, who are the "they" mentioned? We see in the previous verse "Korach took"

so we know the primary instigator. That verse continues, "and Dasan and

Aviram, sons of Eliav, and On son of Peles, sons of Reuven." The commentators

spend a great deal of time explaining what it is that Korach wants, and what

Dasan and Aviram want. On, of course, disappears entirely--the Midrash says

that his wife talked him out of participating with the rebellion. Korach

wanted the Kohen Gadol position. Dasan and Aviram were upset about losing the

advantages of being firstborn. What did the rest of them want?

Nechama Leibowitz writes, "Similarly the 250 men contended that as 'princes of

the assembly, famous in the congregation, men of renown', they should be

accorded the priesthood. Ibn Ezra suggests that these 250 were in actuality

firstborn themselves."

Rav Moshe Feinstein explains that "the 250 were heads of the Sanhedrin. Their

argument was based on logic." He brings the debate that Korach used with Moshe

regarding garments all of techeiles color and whether they needed tzitzis.

Since the 250 were judges, they felt it was in their domain to decide such

questions, and they disagreed with Moshe.

Rabbeinu Chananel has a different view. "All those who ganged up on Moshe and

Aharon were from Korach's own tribe, the Levites. This is the meaning of

Moshe saying to them, 'enough for you Levites, etc.', as well as when he again

addressed them as sons of Levi in verse 8. Perhaps these Levites had been

under the impression that their whole tribe had been meant to be priests, and

that Moshe had highhandedly decided to bestow this honor only on his brother."

Ramban thinks that the rebellion was a result of the anger over the punishment

of the spies and the decree that all the generation would die in the desert.

These 250 felt it their duty as leaders to take action to prevent that.

Nachshoni points out that the rebels were not of one mind. "The three rebel

factions made claims which contradicted each other. The 250 opposed Korach's

criticism regarding the distribution of positions equally among the Levitical

families, for they were opposed to Levitical control altogether. As for Dasan

and Aviram, their claim was entirely different. Of this Chazal said, "What

kind of controversy is not for the sake of Heaven? That of Korach and his

assembly" [Avos 5:20]. Chazal specified "Korach and his assembly" rather than

"Korach and Moshe", for within Korach's assembly itself there was divisiveness

regarding the end goal. Only their opposition to Moshe united the different

factions."

In verse 17:9, G-d says to Moshe and Aharon, "Remove yourselves from among

this assembly and I shall destroy them in an instant." Some describe this as

applying to the "assembly" of Korach, some explain it as the entire nation.

Either way, it is clear that G-d is angry about what this "assembly" has

done. Either way, the wrong done is obviously severe. What lesson do we

learn here?

Korach led a rebellion. Others followed, each for their own reasons. The

nation in general did not intervene to support Moshe. All of this was wrong,

but what were the key items that led G-d to want to kill them? Three things

stand out: a) the discussion in Pirkei Avos about 'not for the sake of

Heaven'; b) the disunity of the rebellion and the nation in general; and

c) the lack of standing up for Hashem by the nation as a whole.

We have a responsibility. Not only do we need to ensure that everything we do

is for the sake of Heaven, but we need to do it as part of the congregation of

Israel. Further, when something is wrong, we are required to stand against it,

not to take the easy route and hide, waiting for "someone else" to take

responsibility.