The Mishna (Avos 5 20) contrasts two famous historical disputes, commenting, ‘what sort of dispute was for the sake of Heaven? – the dispute between Hillel and Shammai. And which was not for the sake of Heaven? – the dispute of Korach and his entire company’. There seems to be a glaring omission in this Mishna. In the first half it makes reference to the two parties involved in the dispute – Hillel and Shammai. However in the second part of the Mishna only Korach and his company are mentioned, leaving out the other party to the dispute – Moshe!
There are many times when we may get involved in an argument or a debate. Sometimes we find it entertaining, stimulating and refreshing. Other times it results in frustration, anger and hard feelings. It depends on whether or not the argument was with someone who, despite not agreeing with me, nevertheless acknowledges that I am entitled to my opinion, he is ready to hear me out, and is prepared to accept my view if I can successfully prove it. If all parties to the debate acknowledge that there are indeed two parties; if I feel that my position is being listened to, then the disagreement can be pleasant and there need be no hard feelings all round. If however, one of the sides feels that he has the copyright on Truth, and only his position is worth hearing, then the disagreement will swiftly deteriorate into a shouting match, ending only in hurt and resentment. Arguing with such a person is like talking to the proverbial brick wall!
Korach in his dispute with Moshe was so totally convinced that he deserved to be the Kohen Gadol (high priest), that he was prepared to follow through the disagreement at risk of his own life! Moshe told him and his followers to gather in front of the Mishkan with pans containing Ketores, while Ahron will be present with his pan of ketores. Only one person’s ketores will be accepted by Hashem, and all the others will be destroyed. Indeed, Ahron was the sole survivor of that experiment!
How could Korach put his life on line for the sake of a bit of honour? Obviously his over-inflated ego convinced him that truth was on his side, to the extent that the possibility of him being mistaken was not even an option. Moshe indeed tried opening a dialogue with Korach, but it was like talking to a brick wall. As far as Korach was concerned, there was nothing to discuss.
The antithesis of this attitude was the one displayed by Hillel and Shammai. Although they argued over countless halachic matters, nevertheless they still respected each other’s opinions and a deep friendship existed between them, with many of their respective disciples inter-marrying. As the talmud tells us (Yevamot 14b), they were the embodiment of the verse (Zecharia 8) ‘they loved truth and peace’.
Their dispute was indeed a ‘dispute between Hillel and Shammai’, because they both recognized that there were 2 parties to the debate, whereas Korach’s argument was just ‘the dispute of Korach and his entire company’. Moshe is not mentioned as the other party, because as far as Korach was concerned, there was no other side!
Rashi queries Korach’s actions, “Korach was a ‘pikayach’, why did he get involved in this nonsense”. Pikayach literally translates as a wise man, but I heard a novel interpretation of this word. The Gematria (numerical value) of the word tzad, meaning side, is 94. Twice tzad is 188, the Gematria of pikayach, so a pikayach means somebody who appreciates two sides to an argument. Rashi is asking that Korach was a pikayach – ie someone who normally understood that in every argument there are two times tzad; there are two sides to each argument. How come this time he forgot, and convinced himself that only one side existed?!
Debate, arguments and disagreements are valid and even encouraged, as they contribute to the search for the truth, providing that nobody thinks that only his opinion is worthy of consideration. The only One who has a copyright on truth is Hashem himself, as expressed in His Torah. All opinions, within the parameters of Torah, are acceptable and entitled to be expressed!
Good Shabbos, Rabbi Masher