Parashat Korach- Accepting Criticism
Parashat Korach begins by telling of the audacious uprising against the authority of Moshe Rabbenu led by Korah. Korah and his cohorts confronted Moshe and Aharon, and asked, "Madu'a Titnase'u Al Kehal Hashem" – "What do you raise yourselves over the congregation of God?" (16:3). With unparalleled gall, Korah and his followers accused Moshe of nothing short of arrogance and lust for power, charging that he wrongfully asserted leadership and authority over the rest of the nation to satisfy his own ego. Of course, nothing could have been further from the truth. The Torah itself (12:3) testifies that Moshe's humility exceeded that of all men on earth. Yet, in his envious rage, Korah accused Moshe of asserting power for egotistical purposes.
Furthermore, the Sages teach us that Korah accused Moshe of nepotism, charging that it was his decision to appoint his family members to the distinguished positions in the nation. Of course, these appointments were made by God, not by Moshe. But Korah and his followers attempted to undermine the legitimacy of Moshe's authority by accusing him of unfairly choosing his own family members as the nation's leaders.
How did Moshe react to these baseless accusations? We would have likely expected him to respond by noting the sheer absurdity and audacity of Korah's claims. He had led them faithfully and brought about great miracles on their behalf. He brought them the Torah and even pleaded on their behalf when God wanted to destroy them. This is what Moshe should have, seemingly, answered Korah.
Instead, the Torah tells that Moshe's first reaction was to "fall on his face" (16:4). Some Rabbis explain that Moshe fell on his face to think and contemplate, to consider if perhaps there was some kernel of truth in Korah's accusations. Rather than simply rejecting the criticism, Moshe thought it over and gave it consideration. He thought to himself, "Maybe this job really did get to my head? Maybe I have not been so fair to everybody? Maybe I've been too arrogant?" In the end, of course, Moshe concluded that Korah's claims were entirely false and baseless. Initially, however, he gave them serious thought and consideration.
Moshe here teaches us the importance of accepting criticism, of taking to heart even the accusations of one's adversaries. Whenever a person hears a critical remark, even well-meaning constructive criticism from a loyal friend, his instinct is to come to his own defense, and dismiss the criticism. But we learn from Moshe that this is the incorrect response. A person can only gain from hearing criticism and complaints about his conduct. Even if – like Moshe – he ultimately concludes that the criticism is unwarranted, the process of introspection is itself an invaluable means of growth. A person can improve and grow only if he is prepared to hear and pay heed to criticism, rather than simply dismissing it and always insisting that he is right.
David Ha'melech proclaims in Tehillim (92:12), "Ba'kamim Alai Mere'im Tishmana Oznai" – "When evildoers rise against me – my ears listen." He proudly affirms that when his adversaries hurl accusations and insults against him, he listens, he pays attention, and he gives their words some thought. Even the criticism of one's foes has value, if one takes it to heart and uses it as an opportunity to introspect.
This is one essential lesson that can be learned from Moshe's response to Korah: the importance of listening to and accepting criticism regardless of from whom it comes, and using it as an opportunity for growth.
