Kahane on the Parsha
Rabbi Binyamin Kahane- Parshat Korach
IRRATIONAL HATRED
At the very outset of our parsha, the Torah states, "Now Korach...the son of Levi took along with Datan and Aviram, the sons of Eliav, and On ben Pelet, of the tribe of Reuben" (Numbers 16:1). This opening verse indicates the existence of two factions among the rebels: the sons of Levi led by Korach and the sons of Reuben led by Datan, Aviram, and On ben Pelet.
Indeed, Moses -- and the Torah in recording the controversy -- often treats the two factions separately. From the beginning of the parsha until verse 11, Moses directs his words to Korach and the sons of Levi. From verse 12 to 15, Moses deals with Datan and Aviram. From verse 16 to 19, the parsha concerns Korach and the sons of Levi again, and in verse 23, it returns to Datan and Aviram.
These two groups also seem to approach the conflict differently. If we study the verses, it appears that Korach and the sons of Levi are willing to at least listen to Moses. As a result, Moses is able to rebuke them and offer a suggestion for resolving the conflict (holding an incense "contest"). True, Korach does not answer Moses (the Rabbis explain that he was worried Moses would convince him he was wrong -- Tanchuma, Korach 6). But at least he does not act brazenly towards him.
The behavior of Datan and Aviram is totally different. Moses calls for them, but they refuse to even meet. Instead, they relay an impudent message to Moses that includes a complaint about the very exodus from Egypt, which they call "the land of milk and honey"! Indeed, Midrash HaGadol states that the words "And they rose up in the face of Moses" at the beginning of the parsha (ibid. 16:2) refer specifically to Datan and Aviram, "who rose brazenly before him."
And it was Datan and Aviram's insolent reaction to Moses that causes him for the first time since the launch of the rebellion to grow angry, whereupon he asks G-d not to accept their offering (Numbers 16:15). The Tanchuma explains that Moses implored G-d: "Don't accept their teshuva!" Moses told G-d he did all he could to make peace, but Datan and Aviram were defiant and so, "Close the gates before them."
How do we account for this difference in approach and behavior between Korach on the one hand and Datan and Aviram on the other?
Perhaps the explanation is as follows: Korach's aspirations and lust for power were obvious. He wanted Kavod. This is a serious sin, but at least his motive for opposing Moses was clear. But what did Datan and Aviram expect to gain from the rebellion? After all, even if it succeeded, Korach would end up the big winner. Datan and Aviram's status would not change drastically (even under Moses' leadership, they were hardly peons).
So what was their aim? It appears that their aim was opposition for opposition's sake. The Korach rebellion was hardly the first time they acted in this fashion. As the Rabbis tell us, Datan and Aviram were the ones who squealed on Moses when he killed the Egyptian, they were the ones who confronted him when he existed Pharaoh's palace with Aaron for the first time, and they were the ones who collected manna on Shabbat in defiance of Moses' instructions. They had nothing to gain from any of these actions. Their goal was simply to obstruct the redemption process which Moses, whom they hated with a passion, was trying to lead.
On ben Pelet was not as stubborn. The Rabbis relate that On abandoned the rebel cause after his wife told him: "What will you gain from all this? If Moses is the 'Rav', you will be the student; if Korach is the 'Rav," you will be the student" (Sanhedrin 109b). When he realized he had nothing to gain, On dropped out. But Datan and Aviram, who opposed Moses for opposition's sake, remained firm. Moses could not understand it. What do they want from me? "Not one donkey from them have I taken, neither have I hurt one of them" (Numbers 16:15).
But Datan and Aviram never claimed that Moses harmed them -- they simply were against him. That is why they refused to speak with Moses. For them, opposition to Moses was a goal in itself; it wasn't a means to attain something else.
Does this phenomenon exist today? Let us consider. In the past, the idea of giving up land and evacuating the settlements was tendered because it was supposed to bring us peace and quiet. While relinquishing our hold on part of Eretz Yisrael may be a sin, at least the motive to do so was understandable. But today there is a growing number of Datans and Avirams for whom dismantling the settlements is the goal -- for its own sake -- and "peace" merely an excuse to do so. We are talking about people who have arrived at the conclusion that the way to fight those Jews who are loyal to Judaism and Eretz Yisrael is to stick with the "peace process" 'til the end -- at any cost. They insanely and zealously cling to Oslo in order to crush the nationalism they hate so.
Just like Datan and Aviram constantly stood in Moses' way, these people stand in the way of yishuv ha'aretz and the redemption. That is their goal. They are even willing to forfeit the honor and portfolios if need be. As long as the "process" goes on. Regarding such an approach, Moses implored G-d, "Do not accept their offering!"
Darka Shel Torah, 2000
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