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UJCL Parashah Commentaries
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KORAH 5769 Bemidbar – Numbers 16:1-18:32 June 27, 2009 - 5 Tammuz 5769 By Rabbi Daniela Szuster,
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Personal Well-being – Community WelfareIn last week’s parashah, Shelach Lecha, we read the story of the meraglim, twelve spies, who went forth to the land of Canaan to observe its soil, cities and residents, with the purpose of conquering it. As you will remember, two of the meraglim said that it was possible to conquer the land, while ten gave a negative report, making the entire people skeptical regarding this initiative. As of this episode, God decided that the people would wander for forty years through the wilderness, until a new generation was born, which would be fit to conquer the land of Israel. A free generation, with no ties to slavery or the mentality of slaves. Undoubtedly, this provoked a great crisis among the people. The people were taken out of Egypt so as to enter the Promised Land, and now it turns out that their destiny has been thwarted. They will have to let time pass, until they die in the wilderness. What is more sad and distressing than being held back, never being able to move forward? In this context of crisis, disillusionment and despair, the character of Korah appears in our parashah.
According to the Torah, Korah lead a rebellion against Moses and Aaron, in which 250 important people took part. What was the reason for the uprising? The Torah says:
Commentators have developed different explanations, trying to clear up the reason for the protest of Korah and his group. Several agree on the fact that Korah was demanding his right to be leader of the people, questioning Moses’ and Aaron’s leadership.
The Torah tells us that Korah and his people were punished for their rebellion. Hence, we learn that Korah’s protest was inappropriate. His intentions were bad. Why? Maybe because Korah was an opportunist, and he took advantage of a time of crisis being experienced by the people, when they were disappointed and sad for having to wander forty years through the wilderness. Since there was discontent among the people, Korah thought it was a good occasion to rebel against Moses, placing himself as the new leader of the people. The logic here was: if the people are suffering a deep crisis and in a state of restlessness and discouragement, it is the ideal time for overthrowing the leader of the moment and taking his place. A situation similar to that experienced in so many coup d’états, especially in different countries of Latin America.
We could say that Korah’s greatest mistake was having thought about his personal interest before the welfare of the people in general. He didn’t have K’lal Israel in mind, what would be best for the nation, but rather the benefit to his persona. He didn’t mind if things got worse for the people through his actions; he was not worried about the people but rather, for the hierarchical post he could occupy. This was his great mistake: wishing to be leader of the people and forgetting the people themselves.
It is written in Talmud Babli, Masechet Ta’anit:
Somehow, this is what happened to Korah. The people were distressed and Korah moved away, chose his own path, expecting to boast and achieve a personal interest.
It often happens that people, in different fields of life, propose ideas, projects, initiatives that do not have as a goal the common welfare of the people, but rather their personal benefit. Modern society, with its individualistic view of life, drives us to worry only about our personal well being and gains, not thinking whether what we want is good or bad for everyone else.
Throughout history, our tradition has developed a great skill for community life. What keeps us Jews, somehow, is being able to live in communities, in whatever country we may live. In questions of community, it is essential that we think about macro needs and benefits, instead of micros: to think on behalf of the community, instead of thinking about individual preferences and benefits. If leaders everywhere had just their selves in mind, the very existence of a community would not be possible. What is good for me is not necessarily good for the congregation.
In this sense, Parashat Korah teaches us that we should not take advantage of moments of crisis, despair and frustration of people, communities and organizations, to the betterment of our own wellbeing, but rather search for different ways to rebuild what was destroyed and discover ways to transform tears into happiness, suffering into blessing. May God grant us to act and work in the interests of our Kehillot and K’lal Israel.
Shabbat Shalom! Rabbi Daniela Szuster |
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This Parashah commentary was done by the Union of Jewish Congregations of Latin America and the Caribbean, and may be reproduced quoting its source.
Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearith Israel Congregation, Panama. |
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