Parshat Kora opens with one of the myriad unfortunate setbacks in the early stages of the nascent Jewish nation. Kora, the eponymous protagonist of this chapter, is the ringleader of a rebellion against Moshe. Clearly, Moshe had been directly appointed by Hashem to be the leader of the Jewish people (Shemot, chapters 3 and 4) and played a seminal role as a prophet and spiritual leader in the decisive events that transpired afterward. Yet, here is Kora rallying the multitudes against the prophet!

Why would Kora do such a thing? In examining the story, we see that he boldly proclaimed that all the people were kedoshim, or holy — so how is it that Moshe came along and put himself on a higher level (16:3)? What specifically did Kora mean by pointing out that all the Jewish people were kedoshim? After all, since Moshe was the leader of the Jewish people, Kora could not have revealed to him a fact he was previously ignorant of.

Among the answers regarding Kora’s insinuation that are offered by the commentaries is the following: When Hashem gave the Torah at Mount Sinai (Shemot, chapter 20), the midrash teaches, all the Jewish people initially heard Hashem proclaim the first two of the Ten Commandments. But the experience was so overwhelming, they asked Moshe to ask Hashem to communicate the rest to him exclusively, which he did. The remaining eight commandments, then, were spoken to Moshe alone; he then transmitted them along with the rest of the Torah. According to this view, Kora’s telling Moshe that he was not unique in hearing directly from Hashem was connected with that initial communication by Hashem to all the people, thus making them kedoshim in terms of their spiritual level.

Moshe’s reaction to this challenge to his authority is interesting. Rather than directly confronting Kora, he proposes that he and the rebellious parties both offer special incense offerings to Hashem the next day; Hashem would then choose the offering of the one He favored, clearly revealing the true leader to one and all.

The challenge is accepted by Kora’s camp, Moshe’s offering is chosen, and the rebels are ultimately punished by being swallowed up by the earth — demonstrating indubitably that Moshe is the true leader (see the rest of chapter 16 for the details).

But why did Moshe devise this litmus test rather than making a direct reply. Perhaps he was implying that Kora’s point contained an element of truth. Indeed, if all the people had heard Hashem’s voice, they were kedoshim. That experience, however, did not put them on the same level as Moshe. Rather than engage in a verbal exchange, Moshe demonstrates to them that, just because everyone may have been holy, that did not put everyone on the same spiritual standing. Hashem does not take the offering of the rebels, evidence that while they may have been kedoshim, they are not on Moshe’s level.

There is one practical lesson to be gleaned from this episode. Kora knew the people were not on Moshe’s level; after all, he was no fool. But he took one element of truth, which appealed to many, and used it to ignite a rebellion. Moshe’s prudent response shows that it is wise not to waste time arguing against an inherently flawed position; it is better to demonstrate that the position did not hold water.

Rabbi David Blum is director of chaplaincy for the Jewish Federation of Greater Middlesex County.