Rabbi's Sermons

Shabat Shalom!

          This week's Torah reading, Parashat Korach, begins with the words: "Vayikach Korach - And Korach took" Numbers 16:1. But it does not indicate at any point, what was the thing that he took! There are many commentators, who interpret these words in various ways. Onkelus translates into Aramaic: "Veitpleig Korach - And Korach divided" – explaining the problem directly from the root. Korach takes the leaders of the people and divides them.

          When we face a serious discussion, invoked by a conflict of opinions, it requires that both sides of the argument would have at least some truth in their views. Even if one of the parties wants to discuss something false, if it does not reveal some truth, the claim would be absurd and meaningless, and no argument or dialogue could be made. Korach starts his rebellion against Moshe with a truth when he says in Numbers 16:3: “all the congregation are holy, every one of them, and the Lord is among them. Why then you lift up yourselves above the congregation of the Lord?”. If we think about it, saying that "all the congregation are holy, every one of them, and the Lord is among them" – is a truth, that – Korach, Dathan, Abiram and On – had used, demagogically, to base their demands.

          Rashi, in his commentary to this verse, even mentions a Midrash, which he relates, when Korach is asking, mockingly, if a Tallit, being completely of color techelet  (light blue), requires the addition of a Tzitzit, a techelet thread, or was this addition redundant. The answer was simple: A light blue Tallit also needs an added light blue thread. In this political game of insinuations, Moses politely explained to his cousin, Korach, that even though – "all the congregation are holy, every one of them, and the Lord is among them" – a leader is still necessary. Holiness by itself, is not enough. However, Korach and his group relied on the fact, that they are all saints, to use it for their benefit.

          The discussions themselves, are not bad. The sages have given great importance to the fact, that there should be differences of opinion. In the Talmud, Eruvin 13b, explains the difference of opinions between the schools of the famous Hillel and Shamai – the gemara surprisingly declares: "Elu velu divre Elohim Chayim” - these and those are words of the living God. In other words, it is not that one is right and the other is wrong, but that one is more acceptable than the other, as both are different ways of understanding the same issue. Furthermore, at Sanhedrin 17a the Gemara adds, that if an individual were to be judged in the Sanhedrin for murder, having all its members unanimously find him guilty, but without having a single person who can speak favorably about this person, they could not judge him. There had to be a discussion with at least one lawyer so that the trial was validated by debate and not determined by unanimous decision. It is necessary to listen to different opinions because the truth arises in the light of the integration of various ideas, even if they seem absurd, as long as they are based on some truth.

          If we read the discussion between Korach and Moshe carefully, we may discover an interesting fact: Moses listens to Korach. It appears in the verse Numbers 16:4: "When Moses heard this, he fell on his face". But there is not a single word that indicates that Korach listened to Moses. Korach did not seek rapprochement or dialogue, but to create a rebellion and division. This is called a discussion that is not "leshem shamaim” - in the name of heavens. Hillel and Shamai listened to each other, talked to each other, and learned from each other to try to end the differences – "leshem shamaim".

          In our daily relationships with our family members, and our coworkers, or in the face of today’s heated political discussions, especially now, during these challenging days before election day on November 5^th, we must learn to listen to those around us. Hearing is not enough, it is necessary to open our hearts, and our minds and try to understand what the other side wants to express. When we do so, we can come to a new perception of the idea being considered, and even criticized, and get something positive out of what is heard. We must be aware not to be like Korach, Datan, Abiram or On, but rather strive to find the truth that the other party holds and learn from the way of Hillel and Shamai – "leshem shamaim" – who sought closeness, dialogue, unity and peace. My prayers are that this nation shall begin to listen one to another, respect one another and maintain peace. Amen.

Shabat Shalom!

Rabbi David Laor

July 5^th, 2024