Rabbi Howard Morrison

Most of us believe in the value of dissent and disagreement. As human beings, no single person possesses the entirety of truth. So, we listen to each other, learn from each other, agree to disagree with each other, and even be open to modifying our pre-conceived notions when involved in persuasive argument and debate. Our Sages call this "Machloket L'Shem Shamayim - Dispute for the sake of heaven," meaning that we disagree meritoriously when the purpose is to understand a deeper truth. The Sages, Hillel and Shammai, are considered exemplars of legitimate dispute.

Our Parsha today, however, contains a different kind of dissent, one which is not valued in our tradition. The portion begins with the words, "Vayikach Korach - Korach took." But what did he take? The English translation found in the Etz Hayim Chumash suggests that Korah took himself. Korach cared about himself only. He was not interested in legitimate debate when he and his followers challenged Moses and Aaron. Korach was interested only in self-aggrandizement. When Moses was willing to be pro-active and take the first step to meet with Korach's cohorts, they were not interested in any kind of dialogue. In rabbinic tradition, Korach and his cohorts are considered the exemplars of "Machloket Lo L'Shem Shamayim - Dispute which is not for the sake of heaven." 

I ask you to consider your own debates with family, friends, and other associates. In your mind, were you willing to be convinced by the other? Was the other willing to be convinced by you? Or were you or them really not interested in hearing a different perspective? Were you or they guilty of the expression, "Do not confuse me with the facts; my mind is already made up?"

Legitimate debate is very difficult. It is not easy to truly listen with mind, heart, and soul to a position which differs from your own. It is easy to go through the motions of thinking you are really listening to the other, when really, you have shut yourself down. Often in my office, I try to help parties in conflict by helping them with listening skills. In a difference of opinion, I ask one to share his/her view. The other must listen and restate what he/she heard before responding. Then, the two parties to switch roles. In many instances, one has a difficult time really hearing the other - Thus, the conflict in the relationship.

In all the shuls I have served, I have witnessed legitimate debate and illegitimate debate in formal committee-like settings and in casual conversations. I have witnessed the same phenomenon among family and friends.

Our rabbis suggest that the portion of Korach is applicable at any time of the Jewish year precisely because the Jewish people often get embroiled in Korach-like debate. Take for example the tremendous rift at this time a year ago in Israel over proposed judicial reform, the controversy between who has the upper hand - the Knesset or the Supreme Court. The sharp division occurred not only in Israel but even in the Diaspora where sharp divisions within our people took place over political and philosophical lines.

Now, almost exactly nine months since October 7th, there is more unity within our people because much of the world stands against us. However, we know that internal debate within Israel and within the Jewish world are still sharp in terms of hostages, eradicating Hamas, what to do with Hezbollah, and so many other earth-shattering concerns. Are our internal debates legitimate like Hillel and Shammai, with the ability to really listen and even be willing to change our minds? Or, are our internal debates illegitimate like Korach and his cohorts, who are unable to truly listen, learn, and be willing to modify their views?

A week and a half ago, I was truly pleased when our shul hosted myself, Rabbi Daniel Korobkin, and Rabbi Tina Grimberg on the subject of "Angst in the Jewish community post October 7th." While there really was no sharp debate between us, we truly listened to each other, respected each other, and cared about each other. 

There was a time until recently when clergy and representatives of different religious traditions could also sit down and truly share constructive dialogue. This seems to have come to a screeching halt after October 7. I strive and hope for the day when multi-faith conversation can legitimately take place.

In the U.S. right now, and at some point in Canada, there will be debates between political parties. Will those striving for office care about the people they are charged to serve? Or, will they be like Korach, caring only about themselves and their positions of power?

Indeed, Parshat Korach is truly a relevant Parsha for the ages, with lessons to be learned in all kinds of situations.

Shabbat Shalom,
Rabbi Howard Morrison