By Rebbetzin Lauren Levin
When we read through Parshat Korach, we read a troubling story of national mutiny, disintegration of communication and self destruction to the point of oblivion. Yet the sages’ tale recorded in the midrash tells a different narrative – one of individual choice, dialogue and redemption.
Korach’s power struggle against Moses and Aharon begins with a few cronies: “Now Korah, son of Izhar son of Kohath son of Levi took along with Dathan and Abiram sons of Eliab, and On son of Pelet from the tribe of Reben”, but together they managed to garner the support of 250 men.
The sages explain the significance of the names of Korach’s main men in the assembly: “Dathan” is one who violated the precepts [dat] of God. “Abiram” is one who braced [iber] himself from repenting. “And On” indicates one who sat in acute mourning [aninut] over the sin that he committed, and he repented and was spared. “Peleth” is one for whom wonders [pelaot] were performed. Son of Reuben [Reuven], is a son who saw and understood [ra’a vehevin]. In this statement the sages are drawing us in, reminding us to never judge a situation by the group, but rather to look at each individual.
On the son of Pelet is the most mysterious character here because we never hear of his role again. The narrative in the Talmud continues to credit his repentance to his wife:
On, son of Peleth, did not repent on his own; rather, his wife saved him. She said to him: What is the difference to you? If this Master, Moses, is the great one, you are the student. And if this Master, Korah, is the great one, you are the student. Why are you involving yourself in this matter? On said to her: What shall I do? I was one of those who took counsel and I took an oath with them that I would be with them. She said to him: I know that the entire assembly is holy, as it is written: “For all the assembly is holy” (Numbers 16:3), and they observe the restrictions of modesty. She said to him: Sit, for I will save you. She gave him wine to drink and caused him to become drunk and laid him on a bed inside their tent. She sat at the entrance of the tent and exposed her hair as though she were bathing. Anyone who came and saw her stepped back. In the meantime the assembly of Korah was swallowed into the ground, and On, son of Peleth, was spared.
Other than once again waving the girl power card, by weaving together a persuasive woman, an off radar conversation, and ultimate triumph, what were the sages trying to impart in their reading of the story? There is much to be said but three points to ponder:
1. As history has shown time and time again, it is easy to be swept up in national momentum. The feeling of being part of something can unite and motivate for the good, but can also lead to monstrous regimes and practices sweeping with little thought. The chilling claim of Eichman that he was ‘a cog in the wheel’ is a case in point. Korach’s supporters were called ‘the congregation of Korach’ and it is easy to perceive them as just that – a strong collective. By demonstrating the name of each comrade indicated a different destiny, we are reminded that group identity can never usurp individual moral responsibility.
2. The book of Bamidbar chronicles one of the most monumental national downfalls of our people. When one divides all the narratives contained in the book, most of the triumphs are accounts of individuals or small groups who were activists and sought justice. As the Jewish people are trying to build a nation that will require a strong political, economic and diplomatic infrastructure, one can easily conclude that this is where our strength lies. The infighting of Korach reminds us of the dangers fraught within such infrastructures. Judaism has always advocated that the real power base comes from the home. The Talmudic tale of On Ben Pelet parades the important conversations happening – at home, between husband and wife.
Over the last century the significance of the home has dwindled next to the workplace. Ironically Covid forced us back there, whether we liked it or not. In these days as society resettles itself, it will take time to see where ‘family time’ and ‘home life’ end up in our culture. Yet in Judaism, the home has always been the life blood of Jewish continuity, from shabbat celebrated with family, to the paramount principle of shalom bayit, peace in the home, to the multiple mentions in our prayers, of passing our faith ‘from one generation to the next’.
3. Every voice is important. With all the congressmen, spiritual leaders and lobbyists – who was On ben Pelet’s wife to express her views and ensure her voice was heard?! Ironically, we never even know her name! But perhaps this is just the point. As Herzl famously said: ‘if you will it, it is not just folklore’. When individual anonymous people believe passionately enough in a cause to raise their voice and generate dialogue, their voice will carry beyond the crowd.