Rabbi Gila Colman Ruskin
Parshat Korach
Picture the table in a beit midrash (house of study) with members of a chavruta gesticulating passionately. Imagine that you were an anthropologist entering that beit midrash. If you could not hear their words, what might you assume about their interaction?
Adversarial perhaps? What might you assume about this community? Oppositional infighting? Squabbles, fraught with tension, about to erupt into an altercation?
You might wonder if this community ever gets anything accomplished or resolved when all they seem to do is argue with each other.
Actually, what you are observing is makhloket, a point-counterpoint activity that we, as a Jewish community, cannot imagine living without. Makhloket: our energy source. Our survival secret. Our heritage from the past, our legacy to the future. Makhloket: constructive conflict based on the wisdom of the ancient sages and the innovative challenges of the present-day sages.
The result: enlightened rulings that may evolve, accommodating the needs of individuals and community.
This lively dispute is the way we hash out and thrash out what matters. Both past and present, makhloket has a positive connotation in Judaism; the Talmud lists literally thousands of machlokot, conflicts or disagreements among the rabbis leading to constructive resolutions.
On Shabbat Korach, we are introduced to a concept called makhloket l’shem shamayim, a disagreement for the sake of heaven and its antithesis: makhloket lo l’shem shamayim, a disagreement not for the sake of heaven.
How does Korach, this disgruntled agitator first cousin of Moses and Aaron, come into a discussion about makhloket? Korach sparks a mutiny that ends with the horror ending of an earthquake swallowing the rebels and their descent into the netherworld of Sheol. How can we possibly elevate such a dreadful violent FX drama to be considered a disagreement for the sake of heaven?
Many generations later, Korach is mentioned in the Mishnah of Pirke Avot, which declares: Every dispute that is for the sake of heaven, will in the end endure; but one that is not for the sake of heaven will not endure. Which is the controversy that is for the sake of heaven?
Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of heaven? Such was the controversy of Korach and all his congregation (Pirke Avot 5:17).
What is the makhloket in this tale? Korach’s claims (1) Moses has raised himself unfairly above the rest of the nation when all the people of Israel are equally beloved and holy unto God (2) despite all of the Levites being given a special role in the religious ritual of the nation, Aaron has raised himself up to be High Priest.
Without considering the tenuous situation of the Israelites in the wilderness, Korach calls for mutiny against Moses and Aaron. Moses responds by falling on his face. The Holy One determines that Korach’s claims are so dangerous and blasphemous that a tectonic massacre is the only solution.
In the spirit of Pirke Avot, could this have been resolved with mediated, respectful makhloket instead of cataclysm?
How did Hillel and Shammai do it? Yevamot [13a] says that although their two schools disagreed about major elements of Jewish law, the communities of Hillel and of Shammai were friends with each other and did not hesitate to marry one another. The Gemarah says that the reason why we follow the view of Beit Hillel is because they would study the opinions of Beit Shamai even before they delved into their own viewpoints.
Korach and Moses, feuding first cousins, certainly do not open themselves up to hearing the other’s perspective. There was no attempt to preserve the relationship. The consequence is catastrophic.
How many families, communities and political entities have ruptured like the earth under Korach’s feet? How can we stop discord from leading to schism and destruction?
We must seek the way of Hillel and Shammai. When we disagree with others, we should truthfully ask ourselves, “Do I hear the other side?” “How can we prioritize preserving the relationship?” “How can this argument be for the sake of heaven?”
Rabbi Gila Colman Ruskin is rabbi emerita of Temple Adas Shalom in Havre de Grace, Maryland. She creates Mosaic Midrash. The Board of Rabbis of Greater Philadelphia is proud to provide diverse perspectives on Torah commentary for the Jewish Exponent. The opinions expressed in this column are the author’s own and do not necessarily reflect the view of the Board of Rabbis.