By Rabbi Aaron Goldstein

Parashat Korach is the Torah portion for mid-summer, hot, steamy angst. Rebellions and revolutions, disputations and demonstrations abound in Bemidbar – the Book of Numbers – culminating in the controversy introduced by, “vayikach Korach – and Korach took…” What did he take? Our Sages variously suggest that he ‘took:’ a conglomerate of discontents, an amalgam of issues to rebel against the Israelite leadership; others, that he took words and manipulated them into propaganda for his own leadership ambitions, selfish motivations of self-aggrandisement. Korach and his crew certainly took advantage of a moment to ferment unrest.

Korach, Dathan and Abiram make appeals that, whilst the ancient and medieval Rabbis justifiably identify plenty of problems with, raised issues that might appeal to us Liberal Jews. An appeal similar to the ‘Wicked One’ of the Haggadah’s Four Children. Arguments for a more democratic society and accountable political and religious leadership; and that each and every one of us might have a relationship with God, that we are all holy or at least have a holy spark within us: Not only those with surnames such as Levi or Cohen, Lewinson or Kohn, the ‘priestly castes,’ or back in the day Moishe, Aharon or even Miriam!

Judaism is founded on being able to have the conversation. So associated with this parashah is the well known adage from Pirkei Avot: Every controversy for the sake of God will ultimately justify itself, but any that is not for God’s sake will not justify itself. What is a controversy for the sake of God? The one of Hillel and Shammai [who represented opposite methods and views in approach to Torah]. And what is a controversy not for God’s sake? The one of Korach and all his company.

The conversation between these two great masters and their schools is often referred to in rabbinic literature. Famously, they are referred to in the Babylonian Talmud (tractate Eruvin 13b):

“Rabbi Abba said in the name of Shmuel, For three years, the House of Hillel and the House of Shammai argued. One said, ‘The halachah (Jewish Law) is like us,’ and the other said, ‘The halachah is like us.’ A heavenly voice spoke: “These and these are the words of the living God, and the halachah is like the House of Hillel.”

A question was raised: Since the heavenly voice declared: “Both these and those are the words of the Living God,” why was the halachah established to follow the opinion of Hillel? It is because the students of Hillel were kind and gracious. They taught their own ideas as well as the ideas from the students of Shammai. Not only for this reason, but they went so far as to teach Shammai’s opinions first.”

Parahshat Korach and the rabbinic interpretations taken directly from it could not be more relevant. From global conflict and national politics to Progressive Judaism and conversations we have within our congregations and homes.

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