The Wholeness of Yaakov
STUDENT
SUMMARIES OF SICHOT OF THE ROSHEI YESHIVA
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PARASHAT
KORACH
SICHA OF HARAV
The Wholeness
of Yaakov
Translated
by Kaeren Fish
And
Korach - son of Yitzhar, son of Kehat, son of Levi - took… and they gathered
upon Moshe and upon Aharon and they said to them: "It is too much for you, for
all of the congregation are holy, and God is in their midst; why, then, do you
hold yourselves above God's community?"
(Bamidbar 16:1-3)
The
midrash notes that the genealogy is traced back only to
Levi:
"Son
of Yitzhar, son of Kehat, son of Levi" – but the text does not say, "son of
Yaakov," for [Yaakov] sought mercy upon himself, that his name would not be
mentioned in connection with their dispute, as it is written: "Let my glory not
join in their assembly." (Rashi, ad loc.)
At
first glance, the midrash seems to be noting a technical fact – that Yaakov's
name is omitted from Korach's lineage, because he asked of God that his name
should not appear in connection with this dispute. However, if we look deeper,
we find a more fundamental message.
In
kabbalistic symbolism, Yaakov represents the attribute of "tiferet." This
attribute expresses the harmonious combination of opposing forces
("chessed" and "gevura," or kindness and strict justice), and
hence the concept of peace. Yaakov bequeathed to his children the qualities
expressed by this trait of "tiferet" – the ability to combine and
integrate diverse aspects into a united and harmonious whole in which each finds
expression. Owing to this trait, it was specifically Yaakov who was worthy of
fathering the twelve tribes, who would establish the Israelite nation in its
entirety.
The
ability of the Israelite nation to contain and include all of its different
aspects in glorious harmony creates an acute sensitivity to even the slightest
deviation or falsity. A Jewish soul, a descendant of Yaakov, is disturbed by any
deviation from what he perceives as the proper, authentic equilibrium. This is
the result of our inborn aspiration to see all elements merged and harmonized.
The negative aspect of this aspiration, the desire to ensure the expression of
every view and to make room for every "suppressed" opinion, is the resulting
multiplicity of conflicts and dispute amongst Am
Yisrael.
In
contrast, among many other nations of the world there is an aspiration to attain
democracy. In a democracy, there is freedom to express any opinion and every
idea, but there is no attempt to unite them and to find their common basis or
essence. A multiplicity of voices which cannot be reconciled and combined
together presents no problem for the nations of the world.
Other
nations take the path of dictatorship. Here the principle is that one view
suffices, and no others are tolerated.
Am
Yisrael
is opposed to both of these scenarios. On the one hand, we want to allow the
expression of many and diverse views; on the other hand, there is a strong
desire for true peace to prevail among the various voices.
Korach
is different. Korach's claim does not arise from a quest for harmonious
integration. On the contrary, his protest is aimed at uprooting it. In order for
harmony to prevail, it is natural that there must be some entity or force that
is uplifted above everyone, with the power of uniting them and finding the
proper place for each element in the hierarchy. The denial of the need for this
regulating factor nullifies the ability to bring about the desired
harmony.
The
Zohar describes Korach as denying peace and the Shabbat. This teaching
would seem to express the idea presented above. Peace is the unity among
different opinions; Shabbat is what unifies the shades and hues of the days of
the week. By challenging Moshe's leadership, Korach was removing the possibility
of peace and undermining the essence of Shabbat.
It
is for this reason that Yaakov asks to have nothing to do with this dispute.
Yaakov is prepared to be mentioned in the context of any difference of opinion;
the aspiration for harmony entails disputes and arguments almost of necessity.
However, Korach's claim arises not from the trait of "tiferet," from the
quest for harmony, but rather as a challenge to wholeness, to unity, to
harmony.
(This
sicha was delivered on Shabbat parashat Korach 5731
[1971].)