Timeless Torah

Even those who believe in evolution to explain the progression and emergence of the world's natural species don't accept this theory in regards to societal development. As any student of history will tell you, it is revolution rather than evolution that has altered the course of humanity. Judaism, more than most movements, has withstood those who would rebel and usurp the accepted tradition. Nonetheless, even we have not been impervious to those who would try. In fact, in certain instances, insurgency, although not welcomed, has been viewed as justifiable.
These last three weeks of Biblical readings offer the serious student an opportunity to analyze the Torah's perspective on revolution. In the first of these sections (Biblical portion of B'ha-aloscha), the people rebelled against the unvarying manna. While it was literally bread from heaven and as such, it should have been appreciated, the masses complained. Tired of eating the same food day in and day out, they disrespectfully demanded a richer diet.
This type of insurrection has been repeated countless times in the chronicles of man. For categorization purposes, we will refer to this sort of mutiny as an ‘economic’ rebellion, where the motivation is monetary improvement.
In the middle reading (of Sh'lach), our ancestors' insubordination occurred when they refused to enter the Promised Land. This took place after hearing the disheartening report by the spies sent out by Moses. Once again, we must examine the reason for their disloyalty. It obviously wasn't a simple case of doubting G-d's power to overcome the indigenous nations of Canaan. Had not the Jews with their own eyes seen the mighty Pharaoh and his army humbled? Had they not witnessed the Hand of G-d when He split the sea? Rather it was an unwillingness to change their social life. In the desert, manna, as unappetizing as it may have been after awhile, was still supplied without any effort on their part. Similarly, their water came from Miriam's rock and the Clouds of Glory provided them shelter from the harsh elements. Their task in life was relatively simple - remain Jewish in an environment centered around G-d's Sanctuary, and where their only activity was studying with Moses. Suddenly, they were expected to leave this Spiritual Utopia in order to become farmers, brick-layers and peddlers. Any wonder that they complained? This second scenario we will designate as a ‘social’ uprising.
Finally, we come to this week's story of Korach. At first glance, it seems like a simple case of jealousy. Korach raised the flag of rebellion against the leadership of Moses, angry that he himself had been overlooked. But upon further investigation, our Sages inform us that Korach began his arguments with disparaging remarks about the commandments of tzitzis and mezuzah. In their analysis, the issue of who should be in charge was secondary. The real challenge was against the authenticity and Divine nature of the commandments. This we refer to as a ‘religious’ revolution.
In the first two instances we are told that Moses asked that G-d forgive the Jews their discontent and their rebellion. Economic and social revolutions can be excused. Religious defiance however cannot be tolerated, even in the name of unity. That is why Moses responded not with mercy, but with the plea that the ground open up and swallow the insurrectionists.
This is what we call astute leadership.