By Rabbi Ariel J Friedlander, Or ‘Ammim, Bologna

The heat of summer is upon us, and Shavuot already seems way in the past[1]. What do we remember from that watershed moment when we all stood together at Sinai? Apart from the cheesecake of course. When asked to name the 10 Commandments, which come to mind first? Keeping and observing Shabbat? Honouring one’s parents? According to a recent informal survey, the commandment least remembered is the tenth one.

Lo tachmod … kol asher l’rei-echa – you shall not covet … anything that belongs to your neighbour[2]. We don’t often talk about coveting, about wanting to have something very much, especially something that belongs to someone else[3]. We certainly don’t talk about it enough. Yet here it is in the Top Ten, part of every design and display of the two tablets on show around the world. Why does Jewish law consider the forbidding of covetousness so important?

We need to talk about Korach. At the beginning of this portion, he gathers a large group of Israelite leaders, and rebels against Moses and Aaron, accusing them of raising themselves above all others. Korach’s motive is not stated clearly in the text. He presents himself as speaking on behalf of the community, and the equality of holiness within. Why then does he, and everyone who follows him, come to such a terrible end?

The rabbis are keen to demonstrate that Korach deserved his punishment. They talk about how he separated himself from the community, and that as a fellow Levite he is jealous of Moses and Aaron. Nehama Leibowitz notes Korach’s use of plural rather than singular:

“Note that they do not say: ‘All the congregation is holy’ – as a unit, but: ‘All the congregation are holy’, ‘every one of them’ – each one taken, individually. The assertion of individual, selfish ambitions outweighs their group feeling as a ‘kingdom of priests and holy nation’. They (i.e., Korach and his followers) interpreted the mission of holiness, the role of ‘chosen people’ with which they had been charged by God, in the sense of conferring on them superiority and privilege, rather than as constituting a call to shoulder extra duties and responsibilities.[4]

It seems clear to all, as proven by God’s annihilation of Korach and his rebel alliance, that it was not for the general good, but rather for his own prestige that Korach defied God’s choice of Moses and Aaron. Furthermore, the subsequent plague that God casts upon the people kills 15,000 before it can be stopped. Korach’s coveting of power and prominence ultimately leads to myriad deaths within the community he claimed to represent.

Is the sight of the earth opening up and swallowing Korach, his comrades, and all they held dear something inconceivable in our world today? It is easy to dismiss such an event as an ancient perspective that should not be taken literally. Yet the human tendency to covet is an integral factor that drives advertising, “because I’m worth it”[5]. It is at the heart of commerce. Not to mention the dangers of social media, of its influence and influencers that encourage people to compare themselves to others, and the nefarious consequences that may have. What are we doing to prevent the earth from opening up and swallowing people whilst they are still alive?

Might it be that a greater examination of the 10^th commandment would help us to see that we should begin with what we have, rather than what we feel we lack? Moses responds to Korach by suggesting he should be grateful for the privilege and responsibility he already has[6]. Unfortunately, Korach is not inspired by this directive, and continues on his fatal path.

Judaism is clear about the difference between being envious and being inspired. Lo tachmod, you shall not covet. Each morning when we awaken, after our first breath, we say modeh/modah ani. Thank you, Adonai, that I am still here. Thank you, Adonai, that the world is still here! Beginning with gratitude for what we have, gives us positive energy to face the day, and a solid foundation from which to continue our holy work of tikkun olam, healing the world.

—

[1] It was less than 3 weeks ago at the time of writing.

[2] Exodus 20:14

[3] https://dictionary.cambridge.org/dictionary/english/covet

[4] Studies in BaMidbar, Nehama Leibowitz, p 183

[5] The tagline for L’Oréal Paris, coined in 1971 by Ilon Specht, a copywriter at Manhattan ad agency, McCann. In the 1990’s it changed to “you’re” rather than “I’m”; and recently to “we’re”, in order to sound more inclusive.

[6] Exodus 16:9

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