By Rebbetzin Lauren Levin
Korach, the first cousin of Moses and Aaron, challenged the amount of power they held in their leadership roles. He championed ‘power to the people’, challenging Moses and Aaron by saying, “You take much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord’s assembly?”[1]. Korach succeeded in persuading hundreds of people to join his cause. An activist, he believed that the infrastructure needed to be reformed. It sounded so altruistic, even self-effacing. Moses’ response is to challenge Korach and his followers to a show down where they will all offer incense and see whose is accepted. Considering the fact that Aaron’s own sons were consumed when they offered up incense that had not been elicited, the task was clearly fraught with risk. For this reason, Moses used Korach’s own words back at him, “the man whom the Lord chooses he is the holy one; you have taken too much upon yourselves (rav lachem), sons of Levi.” Had Korach really thought through his argument? Was it really altruistic or actually egocentric? It is possible that he knew most of his followers would perish when they brought incense, but believed he was righteous enough to be saved.[2]
The same phrase is used to trigger change in the infrastructure of society later in Jewish history. Following the passing of King Solomon, the rule of his son Rechavam is challenged by Jeroboam son of Nebat. Realising that he will not be able to totally usurp the throne, he divides the kingdom of Israel. Cognisant that Solomon’s temple acts as a uniting place and symbol for the nation, Jeroboam installs two golden calves in his territory and calls to the people, “It is far for you (rav lachem) to go up to Jerusalem; here are your gods, O Israel, that have brought you up from the land of Egypt.” Like his predecessor Korach, Jeroboam succeeded in drawing the masses in his challenge to the establishment. Like Korach, ultimately his activism stemmed from a desire for personal power rather than a utopian vision for a more virtuous Israelite society.
Yet the phrase is not only used for the bad. It is also used by God and his prophets to jerk the Jewish people out of complacency, to unsettle the status quo. God told the people that they had been at Mt Sinai for a long time, and it was time to move on, “‘you have dwelt long enough at this mountain. Turn and journey”[3]. The Israelite experience at Mt Sinai was transformational; the moment of our nationhood. And yet, even the sublime, should not remain forever. Spiritual service must be always remain dynamic. Whilst we may have inferred from Korach that change is derogatory, God’s use of the same phrase informs us that lack of change can be just as dangerous for society.
Rabbi Sacks makes the critical distinction between influence and power. He contends that: “Tanach is a sustained polemic against the use of power. All power, according to the Torah, rightly belongs to God.” We need strong leaders, but ones that influence and empower, rather than control. Looking around the world at a time of global volatility, this is one of the central questions we ask of our leaders. Arguably it is these values that will dictate the world politics and peace for the foreseeable future.
This weekend heralds a time of change in Britain. Whenever we cross the threshold of the unknown there is a sense of trepidation; but there is also excitement and hope. May the incoming government ‘uphold the peace of the realm, advance the welfare of the nation, and deal kindly and justly with all the house of Israel’.
[1] Bamidbar 16:3
[2]Rashi there
[3] Devarim 1:6-7