WHEN CONFLICT BREEDS ABSURDITY

“And they assembled against Moshe and against Aharon and said to them: ‘You take too much upon yourselves! For the entire congregation, all of them, are holy, and the Lord is among them. Why then do you exalt yourselves over the assembly of the Lord?’” (Bamidbar 16:3)

The rebellion of Korach against the leadership of Moshe is one of the most tragic episodes in the Torah.  Even though the rebellion was put down relatively quickly, its reverberations are still felt today. Korach serves as the archetype of division and strife. In the introduction to his famous work on the laws of lashon hara (negative speech), the Chofetz Chaim lists the prohibitions one might transgress when speaking ill of others. This is what he writes in the twelfth entry: “And if through his speech he strengthens or perpetuates a dispute, he transgresses an additional prohibition: ‘He shall not be like Korach and his assembly’ (Bamidbar 17:5), which serves as a warning not to uphold or maintain controversy, as stated in the Talmud in Sanhedrin (110a).”

In another work, Shemirat HaLashon (Guarding the Tongue), the Chofetz Chaim dedicates several chapters to the corrosive and destructive power of machloket, division and strife. This is how he introduces the topic (Chelek Aleph, Sha’ar Hazechira chapter 15): “From all that we have elaborated until now regarding the severity of the punishment for lashon hara in this world and in the World to Come, we can understand how greatly one must distance oneself from the sin of controversy and strife (machloket). For aside from being a grave sin in its own right, as we shall explain, it is also a powerful cause leading a person to many other serious transgressions. These include baseless hatred, lashon hara (evil speech), gossip (rechilut), anger, verbal abuse, public humiliation, revenge and bearing a grudge, unwarranted curses, and depriving another person of his livelihood. At times it can even lead to the desecration of God’s Name, Heaven forbid, a sin whose severity is exceedingly great. Furthermore, controversy commonly leads to the prohibition of flattery (chanufah), whereby one draws people to support his side in the dispute…Controversy also leads to mockery and ridicule, as one mocks the opposing side in order to attract people to his position. All of this was the conduct of the first instigator of controversy, Korach, as related in Midrash Rabbah, Parashat Korach.”

In an article on parshat Korach, Rabbi Asher Weiss (available in Hebrew on minchasasher.com), the author traces just how far people go when involved in a machloket. Truth becomes a pliable concept and parties to the argument will accuse their adversaries of the most outlandish behaviours that have no basis in reality.  Rabbi Weiss refers to the verse at the opening of this essay and notes, “The holy Rebbe, the author of Chiddushei HaRim, already pointed out the great difficulty in this verse. Is it not utter folly to accuse Moshe, our teacher, of arrogance and self-aggrandizement, when the Holy One, blessed be He, Himself testifies concerning him: “And the man Moshe was exceedingly humble, more than any person upon the face of the earth” (Bamidbar 12:3)? Our Sages further said (Chullin 89a): “Greater is what was said of Moshe, ‘And what are we?’ (venachnu mah), than what was said of Avraham our father, ‘And I am dust and ashes.’” Korach, who was a wise man, what led him to such foolishness? And how did the people of God—of whom it is written, “Behold, a wise and understanding people” (Devarim 4:6)—fall into the trap of such an empty and baseless claim? Rather, this is the way and nature of controversy: at the time of a dispute, no one pays attention to words of truth and justice. The fumes of conflict blur the eyes of the intellect, preventing one from distinguishing between good and evil, and between truth and falsehood.”

Rabbi Weiss cites a remarkable Midrash (Yalkut Shimoni, Korach #752) that proves this point: “Nor in the seat of scoffers” (Tehillim 1:1) — this refers to Korach, who mocked Moshe and Aharon. What did he do? He gathered the entire congregation against them, as it is said, “Korach assembled the entire congregation against them.” He began speaking words of mockery before them. He said: “There was a widow who lived near me with her two orphaned daughters, and she had a field. When she came to plough it, Moshe said to her, ‘You shall not plough with an ox and a donkey together’ (Devarim 22:10). When she came to sow it, he said, ‘You shall not sow your field with mixed species’ (Vayikrah 19:19). When she came to harvest and make a stack, he said, ‘Leave the gleanings, the forgotten sheaves, and the corner of the field’ (Vayikrah 19:9 and Devarim 24:19). When she came to thresh the grain, he said, ‘Give terumah, the first tithe, and the second tithe.’ “She accepted the judgment and gave everything. “What did she do? She sold the field and bought two sheep so that she could wear their wool and benefit from their offspring. When they gave birth, Aharon came and said, ‘Give me the firstborn, for thus the Holy One told me: Every firstborn that is born…’ (Shmot 13:12). “She accepted the judgment and gave him the offspring. “When shearing time arrived and she sheared them, he said, ‘Give me the first shearing, for thus God commanded: ‘The first of the fleece of your sheep shall you give him’ (Devarim 18:4). “She said, ‘I have no strength left to stand against this man. I will slaughter the sheep and eat them.’ “When she slaughtered them, he said, ‘Give me the foreleg, the cheeks, and the stomach’ (Devarim 18:3). “She said, ‘Even after slaughtering them I have not escaped his hand!’ So she declared them devoted property (cherem). “He said, ‘Then it is all mine, for thus God said: ‘Every devoted thing in Israel shall be yours’ (Vayikrah 27:28) “He took everything and left her weeping with her two daughters.”

Rabbi Weiss concludes: “The difficulty cries out to the heavens! Korach spoke nothing but lies and falsehood. None of these commandments applied in the wilderness at all. How then did he succeed in swaying the hearts of the people with such bizarre fabrications that never happened and never existed? Rather, this is the nature of controversy: even “words of mockery” find a place in people’s hearts when they serve to inflame conflict. They fan the flames of dispute and the blaze of hatred until they consume field and vineyard alike, destroying everyone—from the aged to nursing infants.”

Alas, we have seen such bizarre accusations made against Israel since 7 October 2023. It has almost become an accepted claim that Israel is committing genocide against the Palestinians, notwithstanding the fact that the massive pogrom that took place on that accursed day is largely ignored. Consider a recent opinion piece in the New York Times in which a “respected” journalist claimed that Israel trains dogs to rape Palestinian prisoners. This is a modern-day blood libel of the highest order. And yet, it has been widely accepted as fact and the newspaper has doubled down in defence of its employee. Division and strife remain potent realities in our times, and they are no less destructive than the rebellion of Korach.

Lee, Chani Merryl & Naomi join me in wishing you Shabbat Shalom!  

Rabbi Liebenberg.

This week’s YouTube message: https://youtu.be/A709sA9sh0w?si=waePO-H-nIuqiCWp