Korach 5785

Saying “thank you” should be, for the most part, something that is easy to do. In many ways it should be a reflexive act. Someone does something nice for you and you respond in kind. But sometimes, saying “thank you” may have an added political or social aspect to it, whereby saying “thank you” might mean that you are agreeing to be a part of the “whole” package, rather than just that one instance.

In our Torah reading, Korach, Datan and Aviram conspire to overthrow the leadership of both Moses and Aaron. Korach, according to tradition, has one thought in mind. As our Etz Hayim commentary suggests: “In Jewish lore, Korach is the arch-demagogue, lusting for power to inflate his own prominence, not to serve the people.”

In the opening verse, we are introduced to one individual who is mentioned only at the beginning of the rebellion, who joins together with Korach, Datan and Aviram. His name was On, the son of Peleth. Following his initial mention, nothing else is said about him. That itself is strange. He was a part of the initial rebellion, but then seems to drop off the face of the earth.

In the Talmud (Sanhedrin 109b) the rabbis provide us with a midrashic interpretation of what happens to On. They suggest that On’s wife “saved him. She said to him: What is the difference to you? If this Master, Moses, is the great one, you are the student. And if this Master, Korah, is the great one, you are the student. Why are you involving yourself in this matter?

On said to her: What shall I do? I was one of those who took counsel and I took an oath with them that I would be with them. She said to him: I know that the entire assembly is holy, as it is written: ‘For all the assembly is holy’ (Numbers 16:3), and they observe the restrictions of modesty.

She said to him: Sit, for I will save you. She gave him wine to drink and caused him to become drunk and laid him on a bed inside their tent. She sat at the entrance of the tent and exposed her hair as though she were bathing. Anyone who came and saw her stepped back. In the meantime the assembly of Korah was swallowed into the ground, and On, son of Peleth, was spared.”

The Talmud’s story represents many different ideas. It begins by giving us an answer to the question of what happened to On. The second is the good influence that a wife can have upon her husband. The third is the importance of discussion and dialogue. The fourth is perhaps that On was nothing more than a follower, seeking his own moment. However, his moment came and went, because he wasn’t really into the rebellion, but was simply a tag along.

It is what is said at the beginning of the Talmudic passage which may provide us with a final thought: “Rav says: On, son of Peleth, did not repent on his own; rather, his wife saved him.” But nowhere following or within the story do we hear the voice of poor On expressing gratitude to his wife. He did not repent, and did not express his gratitude to her. Perhaps as a pathetic figure in the story, it would not be within him to do so. Or perhaps as a male, who in those times was the master of the household, he didn’t sense he needed to.

However, let’s turn the circle to today. Hopefully expressing our gratitude is something that we can all find within ourselves to express to another who has “saved” us.

In a quite interesting email that went out from the United Synagogues of Conservative Judaism and the Rabbinical Assembly, there was no mention of the words “todah rabbah,” or any expression of gratitude following the recent United States bombing of three nuclear reactor sites in Iran. The statement mentions at the beginning: “Under the direction of President Donald J. Trump, the United States has taken deliberate action intended to neutralize the threat of a nuclear-armed Iran to advance American, Israeli, and global security.” What it omits is expressing that as a Jewish organization we are grateful for this action.

The Union for Reform Judaism did offer gratitude. Here is what their leadership wrote: “Prime Minister Netanyahu and President Trump acted boldly to ensure Iran will not soon have a nuclear weapon. One need not agree with the policies of the current Israeli or U.S. governments to express genuine gratitude for this dramatic intervention.”

Further down the URJ leadership adds: “This should be a moment of gratitude for the bold and courageous military actions of Israel and the U.S. against Iran’s quest for nuclear weapons, but it is not a time for celebration given the challenges and uncertainties before us, the loss of innocent lives, the ongoing fate of the hostages in Gaza, and the urgent humanitarian crisis there. We must not lose focus on securing the release of the hostages, ending the war, and dramatically increasing humanitarian aid to civilians in desperate need.”

I applaud the statement of the URJ. There is a moment when, as a Jewish world, we have to put aside our differences in politics simply to appreciate when someone does a kindness that was as lifesaving as perhaps was the act of the wife of On was for her husband.  The actions of one individual made a difference and “saved” us. We hope that even if it is only for a temporary moment that these actions had a life-saving quality to them, and appreciation is in order.

The end of the USCJ’s message is one that we can all agree on:

“We pray for the safety of U.S. personnel and interests in the region, and for wisdom among leaders navigating this volatile moment.”

Our hearts remain with the people of Israel and especially the hostages still being held in Gaza. We stand with their families and pray this action helps bring about their release. As we say in our prayers for the State of Israel: “May You bring peace to the land and lasting joy to all its inhabitants.”

Am Yisrael Chai!!!

Bring them home Now!!!

Shabbat shalom.

Rabbi K