Parshat Korach
2 Tammuz 5761
June 23, 2001
Daf Yomi: Kiddushin 47


Guest Rabbi:
Rabbi Avi Feldman
Associate Member, Young Israel Council of Rabbis

Silence Really is Golden

We live in a society where freedom of speech is hallowed. Such a freedom has its advantages but like any freedom it is fraught with danger as well. Living in such a society has the potential to habituate us into expressing any idea or opinion regardless of the consequences. As Torah Jews we know that we are asked and commended for silence in many situations. In fact, there are instances where the Torah demands that we say nothing, even if we should think that speech is appropriate.

In Parshat Korach we read of Korach's infamous rebellion against G-d and Moshe. Korach challenged G-d's decision that Aharon and his descendants would be the Kohanim, and he resented that his cousin Uziel was placed in charge of the Kahathite family, which in turn made him Korach's superior. The tragic end of Korach and his followers was "vatiftach ha'aretz et piha vativlaem?" And the earth opened its mouth and swallowed them?" [Bamidbar 16:32]

In Parshat Aikev, in the section also known as the Parsha of Yir?a, the tragic episode of Korach and his followers is reviewed. Moshe gathered Klal Yisrael and related to the nation all the miracles that G-d preformed for them during their 40 year sojourn in the desert. In this speech Moshe related to the nation the tragic end of Korach and his followers. The verse reads as follows: "Va'asher asah li'Datan vl'Aviram... asher putzita haaretz et piha vativlaem v'et bataihem v'et ahalaihem v'et kol hayikum asher braglaihem bkerev kol Yisrael." "And that which you did to Datan and Aviram the sons of Aliyav the sons of Reuven, that the earth opened up wide and swallowed them and their household and all their possessions within the midst of Israel." [Dvarim 11; 6] There is a shocking omission. Since Korach was the instigator, why is his name not mentioned?

Parshat Aikev is not the only source where we find a review of this national tragedy. In Tehilim, David HaMelech recounts the same episode. David HaMelech writes: "Tiftach aaretz vativla Datan vatichas al adat Aviram". "The earth opened and swallowed Datan and covered the congregation of Aviram." [Tehilim Chapter 106, verse 17] David HaMelech, following the Torah's lead also omits Korach's name.

Rashi in his commentary on Tehilim writes the following: "It appears that dignity is spared for the children of Korach and that is why the calamity is associated with Datan and Aviram." Korach's children did not meet the same tragic end as their father because they repented. The verse clearly states "Uvinai Korach lo meitu" "And the children of Korach did not die".

[Bamidbar 21: 11] According to the Ramban and the Seforno, this verse means that the children of Korach did not perish along with their father. G-d spared them because they repented. When Moshe Rabbeinu was recounting this episode to the nation of Israel Korach's children were present. If Moshe had recalled Korach's name at this time the children of Korach would have suffered a humiliation of epic proportions. It is extremely difficult to envision the emotional turmoil, pain, and anguish that they suffered as a result of the confrontation that their father had with Moshe Rabbeinu, the gadol hador. They witnessed their father challenging the authority of Moshe, and ultimately that of G-d. Therefore Moshe omitted Korach's name. Had Korach's name been mentioned here, the humiliation and embarrassment would have been too great for the surviving children to bear. Divine sensitivity was insistent on preserving the dignity and honor of the children, thus Korach goes unmentioned in the retelling of the confrontation for which he was responsible. Despite the fact that Korach remains a model for one who challenges the authority of G-d, and that our Sages refer to his challenge as the model of an argument that is not for the sake of heaven [Pirkei Avot 5:17]- not withstanding these facts the self- respect and honor of his children were more important and thus were preserved. For this reason alone the Torah omits Korach's name.

The message is even more powerful according to Rashi in Parshat Pinchas. There, Rashi sights the Midrash on the verse "Uvinai Korach lo meitu". According to the Midrash, Korach's children actually did perish with their father, but since they repented at the time of the confrontation their punishment in the world to come was reduced. Based on this Rashi, the children of Korach were not alive when Moshe reviewed the episode. If they were in fact not present when Moshe recounted the Korach episode, what does Rashi mean when he says in his commentary on Tehilim, that "Honor was spared for the children of Korach"?

There is a compelling lesson here. Although in certain situations a leader must teach a lesson, that lesson must be taught without humiliating, or compromising the dignity of others-even if that individual is not alive. Moshe, under G-d's direction, did not mention Korach's name for there was no relevance to the message of fear of G-d, which was the primary purpose of Moshe's speech. More significantly, it posed the risk of dishonoring Korach's children (according to Rashi) or of humiliating them (according to the Ramban and Seforno). Thus Korach's name was omitted.

The greatest lesson the Torah is teaching us is what Moshe did not say. If one wants to attain fear of heaven, if one wants to be propelled to spiritual heights, a prerequisite is fine-tuning our sensitivities to others. The Torah could have relayed the episode of Korach, and mentioned Korach's name. Nevertheless the Torah chose not to in order to preserve the dignity of his children. This is the greatest lesson of all.

We live in an age of information. The latest gossip is at our fingertips ready to be absorbed and shared with the entire world. We might feel self-righteous when we reveal certain information. We might even know with a certainty that the information is true, and we convince ourselves that we are benefiting society by disclosing it. Granted, there are times when information must be shared for the sake of the klal. The Torah is teaching us however, that prior to publishing information one must think long and hard if that information will be damaging, hurtful, or humiliating to an innocent party. If G-d in His holy Torah omitted a fact in order to preserve the dignity of others, how much more so must we agonize over the effect of the printed and spoken word.