The name of this week’s Torah reading, Korach, provokes an obvious question. It is written: “The name of the wicked shall rot,” and on this basis, our Sages state that a person should not be named after a wicked man. Why then is an entire Torah reading named Korach?
Among the explanations given is that Korach’s desire was, in essence, positive. Korach wanted to be a High Priest, to experience the absolute closeness with G‑d that results from entry into the Holy of Holies. Moreover, at Mount Sinai, G‑d told the Jewish people that they are “a kingdom of priests,” and our Rabbis interpret this to refer to the level attained by a High Priest. Every Jew has this potential within him.
As such, Korach’s complaint was based on an essential truth: “The entire congregation is holy; G‑d is in their midst.” Every member of the Jewish people has a spark of holiness. Korach and his followers wanted this spark to flourish.
Good Intentions are not Enough
This explanation is, however, insufficient, for good intentions are not enough. Korach created a controversy which resulted in the death of thousands of people. Moreover, the very name Korach is associated with division. The Hebrew root means “division” or “split”. Division runs in direct opposition to the purpose of the Torah, which “was given solely to bring peace to the world.”
A More Comprehensive Oneness
The resolution of this question depends on the definition of unity. Absolute, elementary oneness is impossible in our material world. As Rashi comments: “The Holy One, blessed be He, has defined limits in His world. Can you turn morning into evening?” Every entity has its own distinct nature.
The concept of division need not, however, run contrary to our endeavors toward unity. On the contrary, unity is more complete when it encompasses divergent entities, each with a nature of its own. This is the intent of the peace which the Torah was given to establish. Not that differences should not exist, but that they should merge in synergistic harmony.
Making Our Own Decisions
G‑d desires man to achieve this multi-faceted unity on his own initiative. He gives man the power and responsibility to accomplish this goal, and the free choice to determine the direction of his efforts. This is also reflected in Korach’s conduct. He saw that after the sins of the Golden Calf and the spies, Moshe had prayed to G‑d and had averted Heavenly decrees. Similarly, Korach felt that although G‑d had granted Moshe and Aharon their positions, it might be possible through sincere prayer to effect a change and achieve his own spiritual ambitions.
He simply made the wrong choice. Rather than further unity by heightening the people’s connection with Moshe and Aharon, he took a different course. Instead of seeing their potential harmony, he caused differences to clash.
Korach never realized his mistake. His children did, however, proclaiming: “Moshe is true, and his Torah is true.” They realized that the truth which Moshe taught is the means to bring about unity among our people, and enable every individual to fulfill his potential.