Arguments That Destroy, Arguments That Heal
D’var Torah for Parashat Korach
By Rabbi Boaz D. Heilman
June 21, 2023
The image of the earth opening up to swallow the rebel Korach and his followers is well represented in art and the movies. It’s a powerful visual—and a forceful message to anyone who might think of standing up against religious leaders and institutions.
The story of this week’s Torah portion (Korach, Numbers 16:1—18:32) may also be familiar: Korach is a powerful member of the Kohathite clan, the highest ranked among the Levites, second only to the priests. Sensing dissatisfaction among the people, Korach challenges Moses and enlists enough support to instigate an open rebellion. His argument, however, shows cynical manipulation. If, as Moses suggests, all Israelites are holy, then what makes Moses more so than anyone else?
This argument, which Korach makes in the presence of the entire community and with a large armed cadre backing him up, is understood by Moses as questioning God’s will. The predictable and terrifying outcome does not lag far behind.
While some may see this story as a stark warning for anyone who might disagree with a religious leader, belief or institute, the early rabbis draw another conclusion from it. In the Mishna’s tractate Pirkei Avot—the Ethics of the Fathers—they contrast Korach’s dispute with that of the early first-century rabbis Hillel and Shammai: “Every dispute that is for the sake of Heaven, will in the end endure [be of lasting value]. But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korach and all his congregation” (Pirkei Avot 5:17).
The vast body of literature that derives from this teaching is summarized by the Rav Kook (1865-1935), the first Ashkenazi Chief Rabbi of British Mandatory Palestine. The Rav explained that any body of learning is best understood only when it complements or completes another. In other words, the whole is made up of all of its parts. When one piece, one voice or opinion is missing, there is no completion—sh’leimut—and no peace—shalom.
Even though the Talmud recounts many arguments between students of Hillel and Shammai, ultimately these discussions in themselves serve as the model for all subsequent Jewish learning. One could say that the truth of the Torah’s teachings can best be perceived through discussion and debate, not by declaration—no matter how sharp or incisive—of one voice alone.
Korach’s argument was not about the meaning of this verse or another. He did not try to illuminate some difficult passage or shed light on the relationship between God and Israel. He was in it for power and authority. His, and his alone.
Korach’s style of arguing is evident when individuals or groups attack, slander or insult others. It is harmful and destructive to all society. The controversies between Hillel and Shammai, on the other hand, were part of a long-lasting relationship of camaraderie and even affection between the two great rabbis. Together they established a unique process of thinking and deliberating—respectful, civil and considerate—a system by which Halakha, Jewish Law, is still resolved to this day.
Today, we all could benefit from this type of debate in everyday social and political discourse. We’ve been seeing way too much of the other, the way of Korach and his fellow conspirators.
For the sake of sh’leimut and shalom, creating a better society is in our hands. In fact, it’s our responsibility.
© 2023 by Boaz D. Heilman
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