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Wisdom for Living
Rabbi Noah Weinberg on the Parashah
“Any argument that is for the sake of Heaven will have a lasting, constructive outcome, and any argument that is not for the sake of Heaven will not have a lasting, constructive outcome. What sort of dispute was for the sake of Heaven? The dispute of Hillel and Shammai. And which was not for the sake of Heaven? The dispute of Korach and his entire community" (Avos 5:20).
We would have expected the Mishnah to say, “the dispute of Korach and Moshe,” as a parallel example to “the dispute of Hillel and Shammai.” Why does the Mishnah omit Moshe, Korach’s disputant?
This omission is teaching us what it means to argue shelo l’shem Shamayim, not for the sake of Heaven. The argument between Hillel and Shammai was for the sake of Heaven because their only interest was discovering the truth, whatever it may be. They both realized that the best way to discover the truth is by respecting the other side, listening to their perspective, and then hashing it out together. "Come, now, let us reason together, says Hashem” (Isaiah 1:18). When people of good will reason together, putting their egos aside in their quest to find the truth, they will reach a common understanding.
Korach and his followers were not interested in the truth; they wanted only to push their personal agendas and win the argument. For them, the other side of the argument was irrelevant, and so they were not open to listening to a differing viewpoint. Therefore, in essence there was no other side, which is why the Mishnah does not mention Moshe.
How do you argue with someone who won’t hear your side? Let’s examine the way Korach’s rebellion is brought to a final resolution, conclusively demonstrating whose position is correct.
<p>After Moshe fails to convince Korach and his main followers through dialogue that their position is wrong, he gathers all the people and announces the first part of his two-pronged test to determine who is correct: "Take for yourselves fire-pans – Korach and his entire assembly – and put fire in them and place incense upon them before Hashem tomorrow. Then the man whom Hashem will choose – he is the holy one" (Bamidbar 16:6, 7). And then Moshe throws down the final gauntlet, audaciously proclaiming the second part of the test, which will remove all doubt: "If these die like the death of all men… then it is not Hashem Who has sent me. But if Hashem will create a phenomenon, and the earth opens its mouth and swallows them and all that is theirs, and they will descend alive into the pit, then you shall know that these men have provoked God!" (ibid 16:29, 30).
As soon as Moshe finishes speaking, Hashem obliges by performing an unprecedented miracle: The earth opens its mouth and swallows Korach and his household alive. This is followed by a fire that comes down and burns the 250 men. One would think that is a very convincing presentation, but the Torah tells us otherwise.
The next day the nation complains to Moshe and Aaron: "You have killed the people of God!" (17:6). Murderers! The people are not convinced of the truth of Moshe’s position, and the fury of Hashem is unleashed, killing 14,000 Jews, until Aaron atones for the people through an incense offering.
What resolves the conflict and finally convinces the Jewish people that Moshe was acting on God’s orders, not nepotism, in selecting his brother Aaron as the Kohen Gadol? The final test – ordered by God – is for each tribe to place a stick carrying its leader’s name into the Ohel Moed. The next day Aaron’s stick blossoms. This confirms Aaron’s rightful selection as the Kohen Gadol and satisfies the nation.
How is it possible that the incredible miracle of the earth opening up and killing Korach, followed by the miracle of the Heavenly fire that killed the 250 men, did not convince the Jewish people, yet a stick that sprouts a flower overnight does the job? Why does the more powerful demonstration of the veracity of Moshe’s argument fail to convince them, while the second, far quieter miracle is compelling enough to settle the matter?
In the first instance, Moshe locks horns with Korach and his followers, along with the nation, and tells them, “You are wrong, and I will prove it to you!” This approach only puts people on the defensive and causes them to become entrenched in their position. No matter how powerful the miracle, they are not willing to listen; the situation has devolved into a test of wills.
If you want to resolve a difference of opinion and show people that they are mistaken, don’t challenge them. That just ignites their ego. Instead, invite them to reason together and consider the evidence, without trying to prove them wrong. When people are objective and want to know the truth, a little bit of evidence is compelling. A stick blossoming with a flower is sufficient.
Not only was the argument resolved after that test, everyone went home feeling like a winner. The verse says, "And Moshe brought out all the staffs from before Hashem to all the Children of Israel; they saw and they took, each man his staff" (17:24). Every man took his staff back home, even though theirs did not sprout, because they were not bothered that they were not chosen. In fact, they were proud to be part of the process that established Aaron as the Kohen Gadol. There were no losers; each stick signified being part of the greater good and became a precious treasure that represented a moment they would never forget.
