I had a rebbe in yeshivah who would emphasize to me (more often than I care to admit) that a person who is wearing blue-colored lenses will always see blue. This was his way of telling me that I was looking at things through a distorted, self-serving perspective. The most compelling tragedy of Korach (among the many tragedies of Korach) was not merely the argument that he promoted, but the manner in which he misused the greatness with which he had been endowed.
Hashem grants a person gifts: talent, perception, emotional depth, even flashes of Ruach HaKodesh, Divine Inspiration. These are not incidental blessings. Hashem entrusts them to a person as tools for building, for elevating, for serving a higher purpose. A refined individual lives with one question: What does Hashem want from me? A distorted individual lives with a far more dangerous question: How can this serve me?
Chazal describe Korach as a pikei’ach, wise and astute individual. He saw with clarity that from him would emerge a Torah leader that Chazal ultimately would compare with Moshe Rabbeinu and Aharon HaKohen. Shmuel HaNavi descended from Korach. Nu, when one has such a vision; when one hears such incredible news, he should immediately be driven to introspection: Am I worthy of such illustrious progeny? Such a vision should shatter one’s ego, should catalyze a humility change. It is a z’chus to have such a descendant. One must prepare to be worthy of it.
Not Korach. He viewed this news as an opportunity, as a springboard, to bolster his rebellion. After all, how can he go wrong with such a grandson descending from him? Korach took a Divine truth and reshaped it into a medium for falsehood. He did not deny the truth that Shmuel HaNavi would descend from him. He weaponized it to underwrite and justify his evil plans.
Unfortunately, his overactive ego did not permit him to see the whole picture. The future greatness would not emerge because of him, but because his descendants would one day separate themselves from his path and do teshuvah. The very merit he seized upon as proof of his righteousness was, in realty, a quiet refutation. What one person would, and should, take as a reason for bettering himself, Korach used for infamy – destroying himself and all those who were foolish enough to follow him.
This self-serving egocentrism is not reserved only for Korach. He was perhaps the first such demagogue, but this illness has infected many other minds throughout the generations. Sadly, they, too, take innocent victims who do not have the faculties or guidance to look through the prism of clarity. When one lives with distortion, he will accept any smooth-talking leader and follow him – regardless of the consequences.
The Baalei Mussar (attributed to Horav Yisrael Salanter, zl) were wont to say that the greatest distance in the world is the distance between a person’s heart and his mind. A person can know the truth, even see it clearly, but his heart, internal desires and character traits will bend/manipulate the truth to serve his desires. The intellect becomes a servant of the ego.
The frightening thing about Korach is that it can happen to anyone. We all have egos – some greater, others less, but we care about ourselves. Thus, we look for every opportunity to justify our actions. One who has refined middos, character traits, will shorten the distance between his heart and mind and make use of his seichel, common sense and intellect, before he acts. One can daven, learn, think deeply, even experience moments of inspiration and yet, if he has not refined his character traits, he can subtly redirect and misuse these moments to serve his own agenda. As Korach did, he, too, will find proofs to demand honor, sources for his grievances, and ways to justify his conflicts. The more gifted and talented he is, the more dangerous the distortion.
Conversely, the adam ha’yashar – the straight, just, morally upright man — does the opposite. He takes even what appears negative — pain, failure, criticism – and asks: What is Hashem teaching me? How can this make me better? He transforms the darkness into light. Korach teaches us that the question is not what we have been given, but what we can become. The same vision that could have inspired humility has fueled rebellion. Korach used the greatness with which he could have built Klal Yisrael to fracture it. In the end, a person does not fall because he lacks truth. He falls because he reshapes the truth until it fits him.
A Torah scholar should be tocho k’baro, his external character reflecting/coinciding with his intrinsic character. In other words, he must be genuine. What you see is who he is – through and through. Middos, character traits, are the true measure of a man. His essence is his character. One who learns Torah must demonstrate, must reflect his Torah learning and refinement through his positive middos. Otherwise, the Torah is deficient. I used the following story years ago, but I think it is as telling as it is compelling.
The Alter,zl, m’Kelm, Horav Simchah Zissel Ziv Broide, was one of the primary disciples of Horav Yisrael Salanter, zl, founder of the Mussar, ethical character refinement, Movement. As such, he devoted his life to training his own students to perfect themselves in the area of middos. Torah erudition without character development is flawed. Many stories abound concerning his personal refinement. The Alter was once traveling to small towns and villages on a fundraising trip on behalf of his yeshivah in Kelm. His travels brought him in contact with an eclectic representation of the Jewish community – from men of great wealth and education to those who hailed from simple, rural backgrounds, with little or no education. They all had one thing in common: their respect for a Torah luminary. The greatness of the Alter was no secret, and any intelligent person could see on his face and from his demeanor that he was an unusual person. Wherever the Alter went, the community welcomed him with great esteem.
During one of his trips, he stopped overnight at a farm. The farmer and his wife had heard of the sage and were eager to provide him with accommodations. Taking money for the provisions and lodging was out of the question. They were honored to host the Rosh Yeshivah. The farmer’s wife was excited to be able to prepare a meal for Rav Simchah Zissel.
As she was preparing the meal, Rav Simchah Zissel struck up a conversation. He asked questions about her life: Does the cow provide sufficient milk? Do the chickens lay enough eggs? Was the quality of the eggs good? How was their potato crop? The farmer’s wife was not bashful, and she gave lengthy answers to each question, going into detail, describing the health of the cow and chickens, and describing the work involved in planting a potato crop. During this whole time, Rav SImchah Zissel carried on a long, animated conversation with this simple woman.
Rav SImchah Zissel later explained his actions. This couple was very kind to give him a room and meals for a day. The next day he would be gone and would probably not see these people for at least a year or two. They had refused to take any remuneration for the accommodations which they provided. How could he possibly pay them back? The only way was to show them that they were relevant, that he cared about their lives. By showing them a friendly countenance, by taking an interest in the simple goals of their lives, by rejoicing over their achievements, and by lauding their accomplishments, he was providing payment for their time and efforts. Rav Simchah Zissel placed great value on his time. Nonetheless, small talk with the farmer’s wife was his way of making payment for his accommodations. This is the meaning of refined ethical character traits.
