Korach: The Master of Spin

The story of Korach’s rebellion in the desert highlights several fascinating aspects of human behaviour. It is clear that Korach is not only clever, but he is also a master of spin.  He attempts to use this in both subtle and not so subtle ways to win over the people to his cause. Thus, he proclaims in front of Moshe and Aharon, in full view of the nation, ‘All the people are holy! Why do you lord it over them? Who designated you as leader?’

The question here is obvious. Does Korach not recall how desperately Moshe had tried to escape the burden of leadership? How God had to spend three days convincing him to accept the responsibility in the first place? How he and Aharon had clearly and manifestly been appointed to these roles by God Himself?

Yet, the truth is that Korach knows all of this perfectly well. He is, after all, Moshe’s first cousin - literally a part of the family. But Korach is a master at using effective PR to put a particular spin on a situation. He is highly capable of distorting the facts in order to win people over to his cause.

There is a fascinating Midrash on Tehillim which takes this a step further. Expanding on the limited statements of Korach found in the Torah itself, the Midrash dramatically describes how Korach in his oratory sought to ridicule the mitzvot. He did so by painting an emotional picture of a poor helpless widow with two young children, who only own a small plot of land.

Moshe initially reminds her not to plow her little patch of ground with an ox and donkey harnessed together. At a later stage in the agricultural cycle, she takes the seeds to Moshe, who tells her not to mix different species together. When the time arrives to cut the grain, she is reminded to leave the forgotten sheaves as well as a corner of the field for the poor. When she later brings her produce to the granary she is told to give the requisite tithes.

Eventually, she decides to sell the field, and with the proceeds buys two sheep. Moshe tells her that the first shearing of the wool as well as the firstborn young must be given to the Kohen. When she finally slaughters the sheep, she is told to give the requisite portions to the Kohen.

At this point Korach triumphantly describes how the widow gives up and leaves her sheep to the Kohen entirely. She is left crying and penniless once more with her two children. When reading this Midrash, we can almost hear Korach speaking. We experience his dramatic pauses for effect and his expert delivery of the final coup de grâce.

Yet, as Dr. Nechama Leibowitz in her commentary to the Torah points out, Korach’s argument is actually remarkably insidious and self-serving.

He pulls at the heartstrings, appealing to the emotions whilst rejecting any semblance of objectivity. He also blatantly ignores the sound economic theory behind these laws. Instead, he chooses to highlight a case of perceived injustice, despite the fact that the entire reasoning behind most of these laws is ultimately so that the downtrodden and economically vulnerable in society are not neglected. They are laws that are essential for social order and cohesion and which recognise the fact that those involved in public service, such as the Kohanim, are reliant on communal support for their very survival.

But worst of all, he deliberately chooses to ignore the facts. He ignores the many verses in the Torah that explicitly require its adherents ‘not to afflict any widow, or fatherless child’ (Shemot 22:22). And he ignores the fact that several of the very mitzvot he chooses to ridicule explicitly refer themselves to the protection of the widow and the orphan.

Because, ultimately, the facts are irrelevant to Korach. He knows that what appeals to people are emotional arguments, even if they are based on an abuse of the facts. It’s all about the narrative of the poor downtrodden widow and her starving children in the face of an uncaring and ruthless regime. Korach is truly a master of spin.

Crucially, Moshe understands all this perfectly. And he fights it in the only way that is morally acceptable, by stating the objective truth. He insists on maintaining the moral high ground at all costs.

Thus, Rabbi Samson Raphael Hirsch notes that Moshe’s response itself highlights the basic flaw in Korach’s argument. He fails to understand what leadership in Judaism is truly about.

‘Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them?’ (Bamidbar 16:9)

We immediately notice that Moshe’s emphasis here is on service.  To lead is to serve. There must be no self-aggrandizement in leadership. No ‘lording over’, to borrow Korach’s phrase. And if there is, then the leader is considered unworthy of the role. A true leader does not control others, he serves them. In the words of R. Hirsch, ‘Public office dignifies the server because it entails service of the community.’

Effective PR and spin based on a distortion of the facts often clashes with the objective moral truth. But when it does, as Moshe powerfully demonstrates, the moral high ground must always be maintained