Korach | Dispute and Harmony

Summarized by Dvir Tchelet

 

 

"Vayikach Korach ben Yitzhar ben Kehat ben Levi..."(Bamidbar 16:1)

 

     Rashi points out to us that in the genealogy of Korach, Yaakov is left out, since he prayed that his name not be mentioned in connection with the Korachites' quarrel.  His name is, however, mentioned as Korach's ancestor in the list of meshorerim (singers) which appears in Divrei Ha-yamim I (6:23).

 

     If we are told that Korach was a Levi, then obviously we know that he was a direct descendant of Yaakov!  Is there really such a difference if Yaakov is mentioned or not?  In order to answer this question, we must briefly examine some of the characteristics of Am Yisrael.

 

     The three most basic traits we know of are being rachmanim, bayshanim and gomlei chasadim (merciful, bashful, and benevolent).  In a more amusing sense, another well-known trait is our great ability to argue with each other!

 

     The story is told of a ship-wrecked Jew who is finally saved by a ship sailing to his island.  Upon coming ashore, the crew is treated to a scenic tour by the Jew of all the things he had built while on the island.  He points out two structures and explains, "This is the shul where I pray and that other building - that is the shul I don't go to!"

 

     Of course, it's true that Am Yisrael has not had a shortage of machloket (dispute) over the years, but this can be understood.  There are two main causes of machloket: concern for one another, and the need for absolute truth.  Once every Jew feels a responsibility towards his fellow, he is inevitably caught up in his friend's affairs.

 

     In the Western world today and especially in the United States, these values are played down by pluralism - everyone is an individual and everyone is right.  Instead of respecting each others' views, people are indifferent to their fellow - "You do it your way and I'll do it mine!"  Objective truth is lost.  Too many truths eventually lead to a confused and contentious society.  Judaism's search for absolute truth leads us to a point of achdut, a state where one accepted truth prevails.  Rav Kook in Orot Ha-kodesh (Ma'amar Ha-shalom Ch. 11), explains that Am Yisrael cannot stand to be in a state of confrontation and disharmony since our nature is one of peace and unity.  Therefore all our arguments are temporary, our goal being complete harmony - to become a "goy echad ba-aretz."

 

     The midrash speaks of Avraham, whose distinguishing trait was chesed (lovingkindness), as being like a mountain, overlooking and open to the whole world.  Yitzchak, representing gevura (self-conquest), was more concerned with personal achievements; he was likened to the sadeh, a flat field unseen by others.  If Avraham was the thesis and Yitzchak the antithesis, then Yaakov, who according to Kabbala has the trait of tiferet (splendor, harmony), was the synthesis.  Yaakov is called bayit, a house which can be seen by those sensitive to such harmony.

 

     It is obvious to us that Korach, being a Levi, was a descendant of Yaakov, but Yaakov specifically asked not to be mentioned here since he realized that Korach's intention was in fact to cause machloket among Benei Yisrael.  Korach's interest in argument was not based on a genuine search for truth but rather a desire to cause disharmony and divide the nation.

 

     In Divrei Ha-yamim, when Yaakov is mentioned in connection with Korach, the reason is clear: here we are talking about the duties of the Levi'im - one of these duties being the "shir," the song which they would sing in the Temple.  Here a sensitivity to harmony is indeed necessary.  The ability to pick out the wrong notes from within the tune brings the song to a point of refinement.

 

     With regard to learning Torah, one must also realize the necessity for argument.  The most constructive form of learning is opposition.  If you don't agree, argue!  Don't just accept, otherwise you will never understand the 'din' from all its perspectives.

 

     The previous Rosh Yeshiva of Chevron once remarked: "The tzadikkim are ruining my yeshiva!"  Those "tzadikkim" who refuse to argue with their colleagues because they feel "He is greater than me - after all who am I?!", lose sight of the deeper meaning to the machloket - combining and sifting all the differing opinions to form one harmonious truth.

 

     The mishna in Avot tells us that the machloket of the Korachites was not an argument for the sake of Heaven, since it was rooted in the desire to cause disharmony.  On the other hand, the machloket of Hillel and Shamai is called an argument for the sake of Heaven since its goal was harmony, unity, and absolute truth.  A rabbi and a student can argue fiercely over a gemara, but they dare not close their books until they reinstate their love and respect for one another, until they transform their machloket into a point of meeting, a point of truth.

 

(Originally delivered at Seuda Shelishit, Shabbat Parashat Korach 5755.)