Weekly Torah portion: Korah

In the name of democracy, Korah claims that all the people are worthy of the mantle of leadership

Rabbi M. Susskind-Goldberg |Published: 06.15.07 , 07:09

The haftarah of Parashat Korah (I Samuel 11-12) tells of the end of the period of the judges.

In chapter 8, the people ask Samuel to anoint a king. They argue that Samuel’s sons are not worthy to serve as judges after him because they have not followed in his footsteps – “Yet his sons did not walk in his ways, but turned aside after gain; they took bribes and perverted justice” (I Samuel 8:3). Moreover, the people wished to be ruled by a king, like other nations.

Samuel strongly objected to the request, which he saw as a direct challenge to God, the King of Kings, who alone ruled over Israel (I Samuel 8:6). But God tells Samuel: “Hearken to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them” (I Samuel 8:7).

The people assemble at Gilgal, and Samuel anoints Saul as king over Israel. Samuel, however, remains distraught due to the rejection of his leadership. Before the entire nation, he calls upon God and His anointed (King Saul) to serve as his witnesses, and says:

Here I am! Testify against me, in the presence of the Lord and in the presence of His anointed one: Whose ox have I taken, or whose ass have I taken? Whom have I defrauded or whom have I robbed? From whom have I taken a bribe to look the other way? I will return it to you…

The Lord then is witness, and His anointed is witness, to your admission this day that you have found nothing in my possession. They responded, He is! (I Samuel 12:3-5)

Samuel testifies before God and His anointed that he has always acted honestly and justly, that he has taken nothing from anyone, and that he has wronged no one.

Samuel’s words recall those of Moses in our parasha. Here, too, the people rebel against their leader. In addition to Korah and his followers, Dathan and Abiram, of the tribe of Reuben, also rise up against Moses. The official reason for the revolt is that Moses has not kept his promise; he has not delivered the people to the Land of Israel, but has brought them to die in the desert. Moses asks to speak to Dathan and Abiram, but they respond unequivocally: “We will not come!” (Numbers 16:12). Moses, who sought reconciliation, is deeply hurt by their reply: “Moses was much aggrieved and he said to the Lord, Pay no regard to their oblation. I have not taken the ass of any one of them, nor have I wronged any one of them” (Numbers 16:15). Like Samuel, Moses testifies that he has taken nothing from anyone and has wronged no one.

These two biblical figures represent the rule of law and justice. The Sages also viewed Moses and Samuel as quintessential symbols of ideal leadership. Thus, in Midrash Tanhuma we find:

Magistrates and officials…and they must be innocent of any judgment, that no person may lay claims against them, like Moses…and Samuel…in other words, magistrates and officials in whom there is no imperfection. (Midrash Tanhuma, Shoftim 3)

The leaders of the people must be respectable, honest, law-abiding and just.

In the name of democracy, Korah claims that all the people are worthy of the mantle of leadership, inasmuch as all the people are holy (Numbers 16:3). Holiness was conferred upon all of the people at Sinai. Holiness is a given. But in Parashat Kedoshim (Leviticus 19), we learn that being holy means observing God’s commandments, and maintaining His rules of law and justice.

In these trying times in which the State of Israel now exists, I pray that we will succeed in realizing that ideal of worthy leaders who strive for holiness, abide the law and seek justice.

Rabbi Monique Susskind-Goldberg is a researcher at the Schechter Institute’s Center for Women in Jewish Law