…and the staff of Aaron of the house of Levi had sprouted: it had brought forth sprouts, produced blossoms, and borne almonds… “Put Aaron’s staff back before the Pact, to be kept as a lesson to rebels…
Bamidbar / Numbers 17:23, 25
Our verse describes the resolution, by divine intercession, of the ongoing conflict which has roiled through the Israelites camp throughout the Torah portion. Our parasha presents a series of rebellions against the authority of Moses as leader, Aaron’s position as Kohen Gadol, and the role of the Levites in the Mishkan. God repeatedly affirmed the standing of all these roles while severely punishing those who had rebelled.
Korach, who is seen as the primary instigator of the rebellious activity, becomes, for Cha”zal, our ancient sages of blessed memory, the paradigm of self-serving and baseless conflict. In Pirke Avot: Wisdom of Our Sages (1) we learn:
Every dispute [undertaken] for the sake of Heaven will endure in the end, but one that is not [undertaken] for the sake of Heaven will not endure in the end. What is an [example] of a dispute [undertaken] for the sake of Heaven? A dispute of the kind [undertaken by] Hillel and Shammai. (2) And what is an [example] of a dispute not [undertaken] for the sake of Heaven? A dispute of the kind [undertaken by] Korach and his entire group [of followers].
This is the basis for the following incident. Rav Shlomo Zalman Kook, father of Rav Avraham Yitzchak Kook, the first chief rabbi of the Land of Israel, traveled to raise money for an Israeli cause. In one of the communities he would visit, a tremendous dispute was in progress between the worshippers and the gabba ‘im of the synagogue.
When Rav Kook arrived in town, he was asked, as a noted Torah scholar, to try to reconcile the sides. Rav Kook agreed immediately and arose to speak to the congregation. In his talk, he mentioned the dispute of Korah and his followers and asked: “Why did Aaron’s rod yield almonds and not another type of fruit?”
Responding to his own question, Rav Kook says that this verse hints at the fact that there are two possible conclusions to disputes. We know that there are two types of almonds, sweet and bitter. The first type starts sweet but turns bitter, while the second starts bitter but turns sweet.
The same is true for disputes and peace. The first type of almond hints at disputes, which are sweet at the beginning, with each person trying to win, strongly arguing on behalf of their position, but then turn very bitter, because it is so hard to give in to the other person and the dispute continues without end. Peace, on the other hand, is the exact opposite. At first peace is bitter, because is it so hard to concede anything to the other person. In the end, though, when the person finally gives in to his Good Inclination and is willing to compromise somewhat for the sake of peace, how good and sweet it is for both sides.”
Rav Kook’s words had the desired effect, and the two sides reconciled. (3)
The same dichotomy remains true in present-day disputes wherein some people fight for power and control, bent on furthering their ambitions regardless of the harm they may cause, and seek to destroy their opponents. In contrast, disputes in which the participants realize that they are ultimately on the same side are part of the healthy dynamic of a society. The acceptance of legitimate differences amongst people is ultimately and affirmation of the diversity and uniqueness of human beings within God’s creation.
Let’s pick our battles carefully. Let’s fight them with dignity. Let’s disagree like family—because we are family. We have a chance to strengthen our nation and turn pain into purpose.
Shabbat Shalom –
Rabbi David M. Eligberg
(1) Pirke Avot: Wisdom of Our Sages, Chapter 5, Mishnah 19
(2) Whose disputes were intended to better understand God’s Torah and which the Talmud describes both opinions as being “words of the living God.”
(3) Recorded in ltturei Torah
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