Parashat Korach: Seeking Compromise

By Michael R. Mantell, Ph.D.

The parasha this week begins with a deep psychological insight into leadership with the words, “Vayikach Korach,” “and Korach took.” He was a taker, not a giver.

Contrast this to Moshe who responded to Korach’s rebellion against him by “falling on his face.” A taker? No. Moshe demonstrated the inner fabric of a leader’s mindset and what defines a true Torah leader through this action, namely, his remarkable humility. It says, “The man Moshe was very humble, more so than any person on the face of the earth.”

Moshe did not personalize or take offense to Korach’s challenge to his leadership, but rather he taught us how to respond to situations like this through “falling on his face,” showing the ultimate sign of humility and selflessness, and turned to Hashem to resolve the matter. While Korach thought himself to be superior to all others, he psychologically projected his own need for honor onto Moshe, and incorrectly believed that Moshe had the same drive for respect and admiration. He was wrong. Recall that when Hashem commanded Moshe to lead the Jews and teach them His Torah, Moshe begged Him to “send someone more appropriate.” He did not want to be a leader.

Over many centuries people have tried to understand the motivations of the once-great man, Korach. He born into one of the princely families of Klal Yisroel and on the surface seemed to have everything going for him…until he went up against Moshe Rabbeinu. What possessed Korach to demand such devotion and esteem? “Korach shepikeiach hayah, mah ra’ah leshtus zu?” This question is an interesting one; why did he do it? What was he thinking?

Someone once observed, “When we judge or criticize another person, it says nothing about that person; it merely says something about our own need to be critical.” Indeed, the world has plenty of critics. We’d benefit from having more encouragers in the world. But apparently Korach didn’t get that. What was Korach saying about himself when he was criticizing Moshe and Aaron? I believe he was saying, “It’s all about me.” Korach’s name points to the coldness of his heart, lacking the warmth of Torah. It has the same Hebrew letters as the word for “ice,” “kerach.”

Korach took, he was not humble. Just what did he take? Rashi tells us that he took himself “to a different side” than his cousins. The Ramban says he took evil counsel into his heart, “eytzah.” The Ibn Ezra tells us that Korach took “other people.” The Sforno tells us that he took 250 princes of Israel into his conflict with Moses. Korach took counsel and created division according to the Targum Yerushalyim and the Onkelos. Entitlement, taking power for himself, a lust for power. It all leads to disaster. Korach demonstrates that despite superficial privilege, one can disturb oneself with continued envy, and thus not live peacefully. He was an unhappy taker. Are there any happy takers? No. One may take but at the end of the day, one hasn’t changed on the inside.

Korach is egotistical and haughty; Moses is humble and servile (Num. 12:3) Korach is taken by the power of authority and void of understanding that with authority comes the responsibility to serve others. His downfall is wrapped in entitlement.
Pirket Avot 5:17 teaches, “Any dispute where the disputants are arguing toward the name of heaven, these are the disputes that will endure. Any dispute where the disputants are not arguing toward the name of heaven, these disputes will not endure. What is an example of a dispute where the disputants argue toward the name of heaven? Hillel and Shammai. What is an example of disputes where the disputants do not argue toward the name of heaven? Korach and his minions.” The parasha seems to make a clear choice between devotion, fidelity and virtue, versus deceitfulness, materialism, greed, and envy.

The psychology of envy is such that it prevents one from enjoying what she or he has. While our main goal is to bring pleasure to Hashem, we can also assure that we can enjoy the achievements and attainments of others free of envy.

Leadership is not defined by one’s strength or wealth. The most successful leaders I have had the privilege of working with have one clear quality…of selfless humility, bittul. Top leaders in our world, great sages and rabbis, live as examples of godliness free of any hint of ego. There is no room for grandiosity or self-importance. Remember that a Torah scholar is not called a “chacham,” a wise person, but rather is referred to as a “talmid chacham,” the student of a wise person. It says, Reishis chohma yiras Hashem – “The beginning and foundation of wisdom is awe of G-d.” Not awe of oneself. Humility does not mean feeling inferior but rather recognizing what he or she is needed for, free of haughtiness. The study of mussar teaches this is one of the first rules of ethical behavior. In fact, the Rosh, in his Orchos Chaim, which lists 155 rules of proper conduct, lists as the first, “Lehisracheik min hagaavah betachlis harichuk,” “stay as far away as you can from haughtiness.” And similarly, Hillel taught us, “Al ta’amin b’atzmecha ad yom moscha,” “Don’t believe in yourself until your last day on this world.” Rating yourself as better than, or worse than, another brings you emotional harm.

So many of today’s “leaders” want two things: a) to appear that they are in full control and have ultimate authority over their organizations, and b) to constantly make the news. Contrast this to our rabbinic leaders who shun such recognition and publicity. Moshe certainly knew of his greatness and connection with the Creator, but he never lost sight of the fact that he was simply like all, a yelud adam, a mortal person.

As we pray daily at the beginning of Shacharis services from Ecclesiastes 3:19, before the Offerings, “Not in the merit of our righteousness do we cast our supplications before You, but in the merit of Your abundant mercy. What are we? What is our life? What is our kindness? What is our righteousness? What is our salvation? What is our strength? What is our might? What can we say before You, Hashem, our God, and the God of our forefather – are not all the heroes like nothing before you, the famous as if they had never existed, the wise as if devoid of wisdom and the perceptive as if devoid of intelligence? For most of their deeds are desolate and the days of their lives are empty before You. The pre-eminence of man over beast is non-existent for all is vain.”

The story is told of Rav Yaakov Kamenetzky, whom I was privileged to learn from, who was seated at an elegant wedding. The waiter circulated, asking the assembled honored guests whether they preferred a fish or meat main course. Some chose fish to demonstrate a closer link to the laws of kashrus, but when the waiter came to Rav Yaakov, he smiled and asked for the meat plate. He joked that the choice was between ta’ava and kavod. Ta’ava won. We are all just people and we would be wise not to take ourselves too seriously. Focusing on how others think of you leads to psychological harm and quite likely, emotional upset. Humility, the kind we learn from Moshe, is the ability to admit we are just simply human. Moshe was also the greatest onov, because he lived his life showing us that there is no better way to understand and direct people than through true humility, being relatable.

We all have own exclusive contributions to make. Korach got something right when he said, “Kol ha’eidah kulam kedoshim,” “Every individual is holy.” Yet, Korach endeavored to go where he didn’t belong. Just like each plant needs a certain amount of nurturance, sun and water, each of us too has a place in which we can grow and contribute. It’s our own special gift. But we must “Parsha zu yafeh nidreshes,” “Know our place and remain humble.”

The founder of Chassidism, Rabbi Yisrael ben Eliezer, the Baal Shem Tov, brought the analogy of a mirror. The world, he observed, is like a mirror. When we behave critically towards others, we are simply seeing our own reflections. And the Chofetz Chaim, who elucidated the laws of loshon hara, teaches that we learn from Moses’ behavior that we are obligated to avoid disputes, even if we believe we are justified. Can you imagine what our world would look like if we behaved this way and not just talk about behaving this way? This is what we mean by the idea that everything should be done l’shem shamayim, “for the sake of heaven.”

Rabbi Dovid Feinstein, zt”l in Kol Dodi on the Torah teaches that, “Hashem entrusted Korach with great wealth to use for Hashem’s service, but Korach made the mistake of thinking he earned it himself. By contrast, a wealthy person who acknowledges that his wealth really belongs to Hashem and regards himself as nothing more than the administrator of a trust fund will find his wealth to be a true blessing. If he diligently and faithfully oversees the fund in accordance with the wishes of Hashem, its true Owner, he can be assured a handsome return in this world and the world-to-come.”

Many have a piece of Korach within them. Through social media, many seek self-aggrandizement, self-glorification, and self-promotion. Indeed, becoming “influencers,” seeking “likes,” glory at the expense of others, are all too common in our current instant online world. When we do so, we erroneously believe we “are better than others.” Instead, we lower ourselves…and cause harm to others. By following the example of Moses, once again, seeking to understand another before responding, being willing to fall on our faces so to speak, we might just be hearing the words of Hashem. When we take three steps backwards when we say, “Oseh shalom” praying for peace at the conclusion of the Amidah and Kaddish, stop to consider that this symbolizes how to step away from an opponent and instead to seek compromise. Not doing so may lead to catastrophic consequences of disunity and strife.

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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com