Reprinted with permission from
The Torah: A Women’s Commentary
, edited by Tamara Cohn Eskenazi and Andrea L. Weiss (New York: URJ Press and Women of Reform Judaism, 2008).
What a dramatic power struggle we have just witnessed in this parashah! A cabal of influential rebels tries to take power from Moses, daring to risk their lives to promote their own self-interest over the sacred destiny of their people. Their downfall is stark and dreadful.
Yet, the Torah teaches, even though Korah dies, his descendants live on (Numbers 26:n). We certainly see them today: cynical political, religious, and communal leaders cloaking self-interest in the language of democracy, nationalism, or God. In wielding power in such shortsighted ways, these modern-day rebels present an even greater threat to God’s creation than Korah did to Moses’ leadership. This Torah portion urges us to be vigilant, lest such persons undermine the communities that we are called to create and sustain.
But it is not only public leaders who play Korah’s role today. We, too, live with an ongoing conflict between an “inner Moses” and an “inner Korah” between humility and arrogance, between selflessness and selfishness. And until we can hear the difference between those two voices, our actions will not be effective in countering the power of the Korahs at large in the world. We need to be clear when it is the voice of our needy, small-minded self that advises us to act, or when it is the wise voice that speaks from our deepest and best values and truth. We need a practice of reflection to discern which voice is guiding us. Happily, we can also find some guidance in this parashah.
A Servant of God
In our tradition Moses is seen as humility embodied–the true servant of God. The Sfas Emes, a 19th-century Hasidic master, understood Moses as being so far from pride in his bearing that people could not fathom his modesty. In parashat Korah, we see Moses in that place of humility, able to lead because he loves God and the Israelites with every fiber of his being, despite his constant frustration with both of them. Twice he falls on his face-before Korah and before God-trying to stop the rebellion and to prevent God from destroying the persistently disobedient Israelites.