I
"'Dasan and Aviram went out erect (nitzavim)' with erect bearing to insult and vilify" (Rashi, Bamidbar 16:27).
They were standing opposite Moshe and Aharon (Shemos 5:20). Whenever the Torah says "nitzim - fighting" (see Bamidbar 26:4) or "nitzavim - standing" anonymously, it refers to Dasan and Aviram (Rashi). They were the two Hebrews who quarreled (Rashi Shemos 2:13). When Moshe rebuked them, they responded by rejecting his right to rebuke them and by informing against him to Pharoh(Rashi 15).
One who stands erect and defiant, who can not accept the wisdom or rebuke of another, is doomed to a life of constant conflict. Dasan and Aviram rejected all authority, fought constantly with Moshe and Aharon, and even with each other.
Before we pray for peace at the very end of Shemoneh Esrei, we bow and take three steps back. Chassidic masters explain that in order to achieve peace and avoid fights, one must bow in deference to another and step back from the confrontation. Dasan and Aviram, who stood erect and defiant, represent the opposite of peace.
II
"The earth opened and swallowed Dasan, and covered over the assembly of Aviram" (Tehillim 106:17). Bnai Yisroel decided to appoint Dasan in place of Moshe and Aviram in place of Aharon, as it says (Bamidbar 14:4), "let us appoint a leader and let us return to Egypt" (Yalkut Shimoni).
"Dasan, who violated the law (das). Aviram, who strengthened himself to avoid doing teshuva" (Sanhedrin 109b). Dasan, Moshe's usurper, violated the laws of Moshe. Aviram, who aspired to replace Aharon, rejected teshuva, the process promoted successfully by Aharon and his descendants(Malachi 2:6)
Dasan was swallowed alone, since others did not follow his lead in violating the law. Aviram represents stubbornness, refusing to recognize one's mistake. This universal human condition leads to untold suffering and iniquity (see "Mistakes Were Made, But Not By Me", by C, Travis and E. Aronson). Unfortunately, Am Yisroel is a stiff-necked people (Shemos 34:9), enabling Aviram to attract an entire assembly, who all perished with him,
III
In order to avoid the tragic fate of Dasan and Aviram, we must learn from their mistakes, and from the example of their polar opposites, Moshe and Aharon (see Gevuros Hashem 19).
After being insulted and accused of adultery (Sanhedin 110a)Moshe nevertheless did not keep up the dispute, but sent to Dasan and Aviram with words of peace (Rashi Bamidbar 16:12). Despite his great distress at their insolent reply (13 - 15), the subsequent escalation (16 - 19), and Hashem's offer to destroy the assembly (20, 21), Moshe prayed for them (22), and attempted to end the dispute at the last moment (25, see Sanhedrin 110a).
Aharon, with his mussar and sanctity, did not say anything during this entire dispute. This silence was like an admission that Korach was greater than he. He served as Kohen Gadol only upon Moshe's request to fulfill the command of Hashem (Ramban 16:4)
Moshe did not respond insultingly, and Aharon did not respond at all. When they accepted their positions Hashem said "My children are stubborn, angry and burdensome. You accept on the condition that they may curse you or threaten to stone you (Shemos Rabbah 7:3). Many great Jewish leaders ever since have been insulted and/or slandered. Their mild response, or their silence, is a measure of their acceptance of the responsibility of leadership and of their greatness.
IV
The arrogant and confrontational Dasan and Aviram rejected the rebuke, wisdom and authority of others, and stubbornly refused to admit any mistakes. By contrast, Moshe, the humblest of men (Bamidbar 12:3), accepted the wisdom of others (Vayikra 10:19,20). He admitted to his mistake and was not ashamed (Rashi). After all, everyone makes mistakes.
Aharon made an altar with the best of intentions (Rashi Shemos 32:5). Even after he was granted atonement (Rashi Vayikra 9:2), he attributed the lack of Shechina in the Mishkan to his earlier mistake (Rashi 9:23). Aharon was embarrassed and afraid to approach the altar. Moshe said to him, for this you were selected (Rashi 9:7), namely for this service. The Baal Shem Tov interpreted this passage differently, and said that Moshe told Aharon that he was selected precisely because he was embarrassed and humble. All members of Am Yisroel must attempt to avoid the insolent and argumentative nature of Dasan and Aviram. We should all emulate the interpersonal righteousness of Moshe and Aharon.
"Whoever keeps up a dispute violates a negative commandment as it says (Bamidbar 17:5), he shall not be like Korach and his assembly" (Sanhedrin 110a). If we all adhere to this admonition, we will eliminate baseless hatred and hasten the ultimate redemption.