In this week's Torah portion of Korach (Bamidbar 16-18), we read of the rebellion against Moshe and Aharon by Korach and his gang. What is the root of this dispute against the humble, loyal teacher and leader of Israel?

A simple reading of the verses reveals that Korach did not like the distribution of leadership roles within the Levite family. Moshe and Korach were cousins, and while G-d gave Moshe the role of king and ultimate leader, and Aharon became the High Priest, Korach received only the duties and privileges of a Levite. Korach therefore said to Moshe and Aharon: "The entire congregation is holy and G-d is in their midst; why should you rise above the community of G-d?" (16,3)

When Moshe heard this complaint against G-d's assignments, he "fell on his face" (16,3) in sadness. The question is: Why was Moshe's reaction here so acute?

As Rashi explains, this was already the fourth time the Israelites, or some of them, railed against G-d. The first one was the Sin of the Golden Calf, resulting in Moshe's prayer on their behalf. The second was when they complained of a lack of food, and the third was the Sin of the Spies – after each of which Moshe again spoke up on their behalf. What is it about this particular sin of Korach and his gang that caused Moshe to react so seemingly pathetically?

Rashi explains that it was simply that Moshe felt that as this was their fourth sin, G-d would no longer hear his prayers on their behalf. But perhaps there is a deeper message to this story.

When Moshe heard the complaint, he attempted to negotiate a solution. He called upon Datan and Aviram, among the ringleaders of Korach's gang, to come to discuss the issues, in an attempt to resolve them. Rashi says that this shows us how important it is not to sustain discord and to try to end disputes - "for Moshe pursued them in order to make peace."

But it didn't work. The response of Datan and Aviram was quite hostile: "We will not come up! Isn't it enough that you brought us out of [Egypt,] a land of milk and honey, just to kill us in the desert - and now you set yourself above us?!" (verse 12)

According to the Ramban, their point was that Israel's financial situation was in the dumps – no home, no food – while Moshe takes advantage of his position to set himself above them and summon them to him.

What does Moshe answer to this point? Something that appears to be not to the point: "Moshe became very angry, and said to G-d, 'Do not accept their offering; I did not take a single donkey from them, and I caused no harm to any of them!'" (verse 15)

Why does Moshe say he took nothing from them, when no one had accused him of doing so?

From Moshe's seemingly irrelevant response, we learn the "secret fundamental" that stands behind the rebellion of Korach and his gang. Moshe knew what he was saying, and he knew that the basic objective of his antagonists was simply to gain leadership and take advantage of it. Their goal was to increase their own power and influence!

Moshe was able to realize that for Korach and his cohorts, leadership is simply a means by which they can have their own personal "business," in the form of a country; the national ledgers can become their own personal accounts, there is no difference between the public coffers and the leaders' private ones, and the public can be squeezed for whatever they are worth.

It is exactly this realization of their motives that shocks Moshe to the point that he falls on his face. It is exactly this point that makes him say, "I did not take even a single donkey from them!" That is, normally a person who works for an entity, whether it be the community or even a sacred trust, is permitted to be paid for his expenses – "but when I came from Midian to Egypt, I didn't even ask them to supply me with a donkey!" (Medrash Bamidbar Rabba 18)

Leadership is not a way to dominate over others, but rather a form of subservience to them. It is the leader who must serve the people, and not vice versa. The Talmud states this clearly: "Do you think I give you [public leaders] domination? It is subjugation that I give you!" [It also cites this idea from Kings I 12,7.] Moshe himself was very happy with this arrangement, as we say in our prayers, "Moshe was happy with the gift of his share; You called him a 'faithful servant'" – a servant of G-d and of the Holy Nation.

The type of leadership that we see in the Hamas terrorist organization, for instance, and in other societies as well, is corrupt and distorted. The leaders feel that the positions they have attained are for the purpose of serving their own personal interests, and they even make communal decisions based on what will benefit them the most. This is of course a totally unacceptable kind of leadership, and must be driven out of the world.

The proper form of leadership is as Moshe and the Prophet Shmuel executed it. As the above Medrash continues: "Shmuel the tzaddik said [that] even the bull I would offer as a sacrifice for them and pray for them, and to anoint a king for them – was my own… I traveled around the country, on my own donkey, to make peace between them, instead of summoning them to come to me, as other judges do…"

May it be G-d's will that we merit leadership that follows the path and example of Moshe and Shmuel.

Translated by Hillel Fendel