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ary rabble rouser he was a leading member of kehotties the most prestigious of the levite families joining him in his mutiny against moses and aaron were two hundred and fifty men of israel leaders of the community of those regularly called to assembly men of renown korach s difference with moses was an ideological one motivated by the way in which he understood israel s relationship with the almighty and by the manner in which he felt the nation ought to be structured and korach went a lot further than engaging in divisive community politics he rebelled against the authority of moses and contested g d s appointment of aaron as kohen gadol high priest so how is it that every petty squabbler is included in the prohibition not to be as korach obviously there is something at the heart of korach s contentions that is the essence of all disunity often the antithesis of a certain quality is superficially identical to it this is especially so when it comes to the root of a matter a hairline distinction between two seemingly similar concepts actually translates into all the difference in the world the same is true of peace and divisiveness the source of all divisiveness is something that misleadingly resembles true peace it is this pseudo peace that lay at the heart of korach s misguided vision and which ultimately led to his corruption and catastrophic end what exactly did korach want what is peace just as their faces are not alike so too their minds and characters are not alike such is the nature of the human race individuals and peoples differ from each other divided by distinctions in outlook emotional orientation expertise vocation and the many other differences great and small which set them apart from each other often these differences give rise to animosity and conflict and yet at the core of the human soul is the yearning for peace we intuitively sense that despite the tremendous and apparently inherent differences between us a state of universal harmony is both desirable and attainable but what exactly is peace is peace the obliteration of the differences between men and nations is it the creation of a separate but equal society in which differences are preserved but without any distinctions of superior and inferior or is it neither of the above but let us examine korach s dispute if we understand korach we will also understand the fine line that divides true peace from the essence of divisiveness what exactly did korach want his arguments against moses and aaron seem fraught with contradiction on the one hand he seems to challenge the very institution of the priesthood kehunah maintaining that as the entire community is holy and g d is within them why do you raise yourselves over the congregation of g d but from moses response we see that korach actually desired the office of the kohen gadol for himself this paradox appears time and again in various accounts of korach s mutiny in the midrashim and the commentaries korach comes across a champion of equality railing against a class system that categorizes levels of holiness within the community israelites levites priests and the high priest yet in the same breath he contends that he is the more worthy candidate for the high priesthood heavenly waters earthly waters in the torah s account of g d s six day creation of the world each day s work concludes with the statement and g d saw what he had created and behold it was good each day that is except the second day the day that g d made the firmament of the heaven and divided between the waters which are below the firmament and the waters which are above the firmament explains the midrash why does it not say it was good on the second day because on that day divisiveness was created as it is written it shall divide between water and water however the midrash then goes on to point out that on the third day the torah says it was good twice because then the work of the waters begun on the second day was completed in other words the division effected on the second day was a less than desirable phenomenon but only because it was not yet complete on the third day this divisiveness itself is deemed good our sages tell us that g d s six days of creation correspond to the six millennia of human endeavor that follow therein lies the significance of the midrash s words in the third millennium of the world s existence the element that resolves the conflicts created by diversity was introduced into our lives this is the torah revealed to us at sinai in the year 2448 from creation the torah was given to make peace in the world peace between the conflicting drives within the heart of man peace between individuals peace between peoples and peace between the creation and its creator the midrash expresses the peacemaking quality of torah with the following metaphor once there was a king who decreed the people of rome are forbidden to descend to syria and the people of syria are forbidden to ascend to rome likewise when g d created the world he decreed and said the heavens are g d s and the earth is given to man but when he wished to give the torah to israel he rescinded his original decree and declared the lower realms may ascend to the higher realms and the higher realms may descend to the lower realms the schism and decree to separate the heavenly from the earthly effected by g d s division of the waters on the second day of creation was thus alleviated on the third day of history with the revelation at sinai no longer were the material and the spiritual two irreconcilable realms on that day g d descended upon mount sinai and to moses he said come up to g d g d reached down to impart of his holiness to the world and man was empowered to achieve a closeness to g d but the torah does not come to blur the distinction between the holy and the mundane nor does it endeavor to create a uniform world society this would hardly qualify as a state of peace any more than a single hued painting or a symphony composed entirely of identical notes could be said to be a harmonious creation the torah makes peace in the world by defining the differing roles man and woman jew and non jew israelite levite and kohen scholar and layman to comprise the overall mission of humanity this is why the torah is associated with the number three a single entity or collection of identical entities can spell unanimity but not peace if one represents singularity and two connotes divisiveness then three expresses the concept of peace the existence of two different or even polar entities but with the addition of a third unifying element that embraces and pervades them both containing their differences as diverse but harmonious components of a greater whole the third day does not undo the divisions of the second rather it introduces a third all transcendent element that they all apply their own unique qualities to serve and it is this introduction of harmony to diversity that completes it and renders it good back to korach in light of this korach felt how can we speak of higher and lower roles in g d s world how can one say that the high priest is loftier than the common laborer true the kohen gadol s life is wholly devoted to spiritual pursuits while the ordinary israelite must contend with the mundanity of the marketplace but within them is g d they serve the divine purpose no less in the fulfillment of their role than does the kohen gadol in the fulfillment of his korach was not opposed to division of the community by vocation nor to the distinction between spiritual and material on the contrary he himself yearned for the spiritual path of the high priesthood to serve the almighty utterly disinvolved from worldly affairs what he did contest was the way in which moses defined the division of roles within the people why do you raise yourselves over the congregation of g d he argued why this ladder of spirituality on which the moseses and aarons of the generation occupy a higher rung than the farmer who works his land or the merchant engrossed in his accounts why is the ordinary jew told to see aaron as the one who represents him in the sanctuary and who facilitates his relationship with g d is g d closer to heaven than to earth is serving him by transcending the material more important a part of humanity s mission than utilizing the material existence to fulfill his will give me the high priesthood said korach and i will eliminate the connotations of leadership and superiority that moses and aaron have given it to me the most spiritual and the most material bond of lifestyles and all gradations between are all distinct but parallel paths in our endeavor to serve the almighty korach s vision seems the paragon of harmony diverse elements unified by a common goal and yet in neglecting to incorporate a crucial aspect of the torah s conception of peace it became the source of all divisiveness and discord korach s separate but equal world may unite its various components in that they all serve the same overall goal but it fails to provide for any connection between them the paths may converge at the destination but they are separated by walls which isolate and divide them and without a give and take relationship between them without any sense of where they stand vis a vis each other their separateness will inevitably disintegrate into factionalism and conflict if we refer back to the midrash s parable of the romans and the syrians we can see where korach s vision departs from with the torah s definition of peace the distinction between the two realms the material and the spiritual is preserved but there is movement and interrelation between them and their relationship is defined in terms of higher and lower the heavenly descends to earth and the earthly ascends to heaven as seen by torah the gradations of spirituality among the various segments of the people does take the form of a ladder a ladder on which the material bound individual looks up to the his more spiritual brother and the more spiritual reaches down to provide direction and inspiration to the material bound the farmer gives of his produce to the kohen he regards this gift as the holiest part of his yield as it represents the spiritual focus of all his endeavors the businessman looks to the scholar as the ideal he feels trapped and stifled by the demands of his vocation and lives for the daily few minutes which he manages to devote to study and the spiritual leader descends to uplift his community g d defines aaron s role as one who raises the lamps in addition to and because of his personal spiritual service of the almighty aaron is the flame which ignites the soul of man a lamp of g d calling forth its luminary potential all this is not because those who fill the more spiritual roles are more important to the divine purpose than those who serve it through their involvement with the material on the contrary g d s purpose in creation say our sages is that he desired a dwelling in the lowly realms that the lower realm of the material be transformed into an environment that is hospitable and receptive to his being in carrying this out those on the lowest rung must play the most central and crucial role but their specialty lies precisely in that they deal with the lowest elements of creation that is those which least express the reality of g d in any manifest way and direct them towards the higher purpose of serving their creator the moment the material bound individual begins to feel comfortable in his environment the moment he ceases his striving to escape the material then no longer can he truly sublimate it he is now part of it only by seeing himself on the bottom looking up only when his involvement with the mundane is forced by the call of duty as his soul yearns for a more spiritual existence is he in the position to truly elevate his environment interestingly enough although korach disavowed this vertical connection between matter and spirit he himself was a prime example of it korach s desire for the high priesthood his yearning upward for a rung on the ladder more spiritual than his own was a positive ambition and the ultimate refutation of his own divisive peace introductory reading to ethics of the fathers all israel has a share in the world to come as is stated and your people are all righteous they shall inherit the land forever they are the shoot of my planting the work of my hands in which i take pride sanhedrin 11 1 chapter five 1 the world was created with ten utterances what does this come to teach us certainly it could have been created with a single utterance however this is in order to make the wicked accountable for destroying a world that was created with ten utterances and to reward the righteous for sustaining a world that was created with ten utterances 2 there were ten generations from adam to noah this is to teach us the extent of g d s tolerance for all these generations angered him until he brought upon them the waters of the flood there were ten generations from noah to abraham this is to teach us the extent of g d s tolerance for all these generations angered him until abraham came and reaped the reward for them all 3 with ten tests our father abraham was tested and he withstood them all in order to make known how great was the love of our father abraham for g d 4 ten miracles were performed for our forefathers in egypt and another ten at the sea ten afflictions were wrought by g d upon the egyptians in egypt and another ten at the sea with ten tests our forefathers tested g d in the desert as is stated they tested me these ten times and did not harken to my voice 5 ten miracles were performed for our forefathers in the holy temple no woman ever miscarried because of the smell of the holy meat the holy meat never spoiled never was a fly seen in the slaughterhouse never did the high priest have an accidental seminal discharge on yom kippur the rains did not extinguish the wood fire burning upon the altar the wind did not prevail over the column of smoke rising from the altar no disqualifying problem was ever discovered in the omer offering the two loaves or the showbread they stood crowded but had ample space in which to prostate themselves never did a snake or scorpion cause injury in jerusalem and no man ever said to his fellow my lodging in jerusalem is too cramped for me 6 ten things were created at twilight of shabbos eve these are the mouth of the earth the mouth of the well the mouth of the donkey the rainbow the mannah the staff of moses the shamir the writing the inscription and the tablets of the ten commandments some say also the burial place of moses and the ram of our father abraham and some say also the spirits of destruction as well as the original tongs for tongs are made with tongs 7 there are seven things that characterize a boor and seven that characterize a wise man a wise man does not speak before one who is greater than him in wisdom or age he does not interru...
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