He Saw a Cow

G-d not only transcends rationality; He also transcends going beyond rationality. G-d could make something trans-rational accessible to the mind of Moses or anyone else if He so chooses.

Korach, a Wise Man?

Korach, a leading Jewish personality, started a rebellion against his cousin Moses. In the end, he and all his cohorts were swallowed up by the earth.

From all of the Biblical verses concerning this rebellion it is clear that he was opposed to Moses and Aaron because they occupied the two highest leadership positions. Moses was the ultimate leader and Aaron was the High Priest.

The question that is asked by virtually all of the Biblical commentators is: how could Korach who was a wise man and a distinguished personality in his own right do such a foolish thing; to start a rebellion against Moses. After all, Moses was personally chosen by G-d to bring the teachings of the Torah to them. How could Korach claim that Moses did not speak in G-d’s name so shortly after he and all the Jews witnessed G-d saying to Moses at Sinai to be the one to transmit His teachings to the Jewish people?

It seems that this is what the Midrash had in mind when it asks: “What did Korach see that motivated him to rebel against Moses?” The Midrash, most likely, meant that it makes no sense for Korach to have done such a rash and foolish thing—to rebel against Moses. That is, unless, there was something that he saw that overrode all that he thought he knew about Moses.

A Puzzling Midrash

The Midrash provides a rather cryptic answer to the question. The Midrash states: “He saw the parsha of the Red Heifer.” This means, Korach reflected on the section of the Torah that discusses the way a person who has become ritually defiled because they have come in contact with the dead may become ritually purified. A red cow would be taken and slaughtered, and its ashes would have to be sprinkled on the contaminated person.

What does the Red-Cow ritual have to do with Korach’s revolt?

Korach’s Calculation

One explanation is that Korach felt that Aaron was unqualified to be High Priest because he participated in the creation of the golden calf for which the ritual of the Red Heifer was atonement. If the Jewish people had not worshipped the golden calf, the purifying teachings of the Torah that they had just received at Mount Sinai would have been enough to spiritually cleanse someone who had come in contact with the dead.

Moreover, according to the teachings of our Sages (Talmud, Avodah Zarah), there would have been no more death. Death was introduced into the world when Adam and Eve partook of the forbidden fruit in the Garden of Eden. When the Torah was given at Sinai, the contaminating effects of their sin were removed and death would have become obsolete. However, when the Jewish nation regressed at the creation and worshipping of the golden calf, death was reintroduced to the world. And since Aaron was to bear some measure of responsibility for the creation of the golden calf, Korach reasoned, how could he serve as High Priest in the Temple?

Korach reasoned further that, indeed, even Moses who was on the mountain and unaware of the golden calf incident was also adversely affected by their transgression. G-d, when informing Moses of what transpired in his absence says to Moses, “Descend.” Rashi explains that this was not just a suggestion that he should go down from atop the mountain, but it is also a statement to the effect that Moses was diminished from his own exalted stature on account of their sin. “Why have I given you greatness?

Because of the people. Now that they have degenerated, you too will be diminished.”

Hence Korach felt that the Moses whom G-d authorized to be His exclusive spokesman did no longer deserve to be the occupant of that position of authority. He therefore felt that Moses had appointed his brother without authorization from G-d.

G-d’s Prerogative, Not Korach’s

Obviously, Korach did not take into account that when G-d appointed Moses to be their leader it was forever. It was not Korach’s prerogative to decide that Moses was no longer qualified to be his leader. The fact that Moses’ stature was diminished because of the golden calf debacle was between G-d and Moses. Korach had no right to use that as a basis to reject Moses’ role as the leader.

The Ultimate Enigma

Perhaps another explanation can be given as to the significance of the Red Heifer in Korach’s rebellion.

It is well known that the Red Heifer ritual is considered to be Judaism’s most enigmatic commandment. There are many contradictions and anomalies, as commentators pointed out. The most notable example is that while it purified those who were contaminated, it contaminated some of the people who were pure. Another anomaly was the fact that it was considered an offering to G-d, yet the ritual had to be performed outside the precincts of the Temple.

The ritual of the Red Heifer was so enigmatic that even King Solomon commented “I tried to understand it and it was distant from me.” Only Moses was privy to the mystery of the Red Heifer. This, our Sages say is intimated in the opening words of the section dealing with the red heifer: “And they shall take to you a red heifer.” The words “to you” imply that the secret of this commandment was given over to Moses exclusively.

When Korach reflected on the inconsistencies in that ritual and how it was totally beyond any rational analysis, and that only Moses could comprehend it, it suggested to Korach that Moses had made it up himself. How could Torah be so incomprehensible that even he Korach who was so wise could not understand it? Instead of concluding that Moses was head and shoulders above everyone else, he concluded that Moses was trying to assert his own ideas and authority beyond that which G-d authorized him to do. In effect, Korach wanted to pick and choose what he would accept from Moses.

Korach knew that in Judaism there are things that we can understand and there are commandments that are beyond our intellectual capacity and that we cannot pick and choose what we like about it and reject those things that are beyond our understanding. However, he reasoned, how could it be that Moses was the only person who could fathom the secret. Either it is incomprehensible to everyone, or it can be understood by others as well.

Of course, he was wrong about that too. G-d not only transcends rationality; He also transcends going beyond rationality. G-d could make something trans-rational accessible to the mind of Moses or anyone else if He so chooses.

Korach the Visionary

There was another factor perhaps that buttressed Korach’s argument. Korach, we are told was a visionary. He saw things they way they will be in the future Messianic Age. In the Messianic Age, even those teachings of Torah that are mysteries to us today, will be fully revealed; all of the elusive teachings will become comprehensible. From this futuristic vantage point Korach could not comprehend how there can be a teaching that made no sense to anyone but Moses. Korach felt that at least he should have known the reason.

Korach, with all of his flaws wanted to see the realization of the future Messianic Age. Korach’s error was that the world was not yet ready for the Messianic revelation. However, today, the coming of Moshiach is long overdue and we all have the right to demand from G-d to bring an end to the exile and usher in the Redemption at which time we will be able to comprehend all of the mysteries of Torah and of life.

From the book Light from the Future: Parshas Korach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.