A Taste of Torah in Honor of Shabbat
by Rabbi Avi Weiss

Parshat Korah
June 26-27, 3 Tammuz, 5758

The Torah in this week's portion identifies with absolute clarity those who participated in the rebellion against Moshe. Led by Korah, the group included Datan, Aviram, On and 250 leaders of the congregation (nesee'ay edah).
(Numbers 16:1-2)

One wonders why God threatens to destroy the whole congregation (ha'edah)? (Numbers 16:21)    As Moshe asks God, Will you destroy the whole congregation for the sins of the few? (Numbers 16:22)

Our question is compounded when considering God's response to Moshe -- tell the congregation to separate from Korah and his cohorts (Numbers 16:24). This is difficult because the larger congregation was not, as we have pointed out, actively involved in the revolt.

From God's command to Moshe it is clear, however, that although the larger congregation was not active in the rebellion, many remained near Korah and his group, giving the impression that they agreed with him.

In the words of Malbim, "God answered him (Moshe) that His wrath was caused by the fact that the standing near the wicked implied that they (the congregation) had condoned their (the conspirators) actions.  By keeping
away they would show that they did not share their views."

In other words, the larger congregation stayed passively near Korah, not actively in rebellion, but remaining neutral.  From a certain perspective, I have more respect for someone who disagrees with me and voices his/her
opinion accordingly, than someone who remains neutral waiting to take sides depending upon how things work out-- opportunists par excellence.  The former stand for
something, the latter for nothing.

It can even be argued that the larger congregation may have agreed with Moshe, but stood quietly.  I have more respect for someone who disagrees with me and
therefore will not act, than for someone who agrees, but for a variety of reasons does not act.  Indifference, an unwillingness to become involved, more than taking the wrong position is the greater sin.

This parsha teaches that those who stood neutrally or indifferently near Korah were punished, as they did not have the backbone to separate themselves from Korah's evil.

Judaism, unlike most contemporary legal systems, insists that it is a criminal offense to be witness to wrong and sit idly by. (Leviticus 19:16) May we never see evil, know it, feel it -- and remain neutral or indifferent.

SHABBAT SHALOM

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Rabbi Avi Weiss, Hebrew Institute of Riverdale
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