Torah Commentary - Korach
*Commentary courtesy of Menahem Me-Zahav
In last week’s Sidrah we witnessed a rebellion that was instigated by the 12 scouts that returned from touring the Promised Land. It ended with the punishment by God, of the entire generation of the exodus. They will not be able to see the Promised Land. As soon as it seems that things have settled down and the Israelites can return to some kind of a normal daily routine, trouble strikes again. This time it threatens the top leadership of the young nation.
Korach happens to be first cousin to Moses and Aaron through their respective fathers Yitzhar & Amram.Yitzhar & Amram were both the sons of Kehat, who was the son of Levi who was the son of Jacob. A very displeased Korach, witnesses how his own cousin Aaron, is becoming Kohen Gadol.
The very unhappy Korach feels that he (Korach) himself, is just an “Insignificant Levite” who reports to work, directly to his own cousin Aaron. Korach is convinced that he (Korach) and his family deserve, what came directly by order of God, to Aaron and his family. He plans a rebellion that will make him the Kohen Gadol instead of Aaron. Rather than pronouncing his intensions in the open, Korach uses misleading tactics. He publicly declares that: "You (Moses and Aaron) have gone too far. All the Israelites are holy, and the Lord is among their midst…Why do you (Moses and Aaron) elevate yourselves above the people of God” (Numbers 16:3). Korach has already struck an alliance with Datan, Aviram and Ohn Ben Pelet, who happen to be all, descendants of the tribe of Reuben.
Each one of the three co-conspirators, has his own motivation, to challenge Moses and Aaron’s leadership. Since they do not belong to the tribe of Levi, they have no argument whatsoever, that may justify a claim to the position of Kohen Gadol. They choose therefore, another reason to rebel against Moses and Aaron. They join Korach and publicly pronounce, their own rebellious arguments: “Is it not enough that you (Moses and Aaron) took us out of the land of milk and honey (Egypt), to kill us in the desert…We won’t go (to the Promised Land)” (Numbers 16:13-14).
Moses knows that Korach’s rebellion, if not quelled immediately, will jeopardize the total survival of the newly freed Israelite nation. Moses suggests therefore, that they ask God to reaffirm His (God’s) choice of leadership. This should be done by using the lavers (The fire pans) containing incense, that each one would offer to God, an act strictly permitted, only to the Kohanim. When this is done, the rebels (who count 250 people) are holding the lavers in their hands. Korach then assembles all the Israelite people in front of the Sanctuary. God threatens to annihilate everyone. Moses and Aaron, who are the target of the rebellion, pray to God, to not punish all the Israelites, for Korach’s own sin. The Earth opens up. Korach, Datan and Aviram with their close followers, are all swallowed.
The remainder 250 rebels perish then, by a direct fire from God. The rebellion has a horrific ending.
Moses orders, that the lavers of the deceased Korach and his followers, will serve as a permanent reminder: “Remove the lavers of those who have sinned…And use them for plating the Alter…A reminder to the Israelites…not to be as Korach and his followers” (Numbers 17:2-3 & 5).
The remainder of the Sidrah that is named after Korach, is used to reaffirm again God’s previous directives, to the Kohanim and their subordinates, the Levites. God’s own choice of Aaron and his family as Kohanim has been challenged by Korach and his followers. The intention of the Torah is to bolster the standing of the Kohanim amongst their Israelite brethren, hence the special repetition here, of many of their duties in the Sanctuary.
A Midrash explains the unholy alliance between Korach of the Tribe of Levi, and Datan, Aviram and Ohn Ben Pelet who belonged to the Tribe of Reuben. The Midrash attributes the familiarity between the people of the two Tribes (Reuben and Levi) to the close proximity of their dwellings. Both tribes were assigned their dwellings on adjacent camping grounds, in order to ensure effective service and reasonable safety to the Sanctuary (Please see the scheme below). The Midrash concludes with an old Talmudic quotation: “Oy La’rasha Ve’Oy Lish’cheno” (Meaning: “Misfortune for the wicked is also misfortune for his neighbor”).
Here is a schematic layout of the Israelite camping (Showing the close camping of the Tribe of Reuben & Korach):
The 12 Tribes of Israel were divided into 4 “Divisions”, headed each by a Leading Tribe. (Numbers Chapters 2 and 3).
Each “Division” was camping on a different side of the Sanctuary, being responsible for its own side. The Levites camped inside the above perimeter, closely surrounding the Sanctuary, from all 4 sides.
North
Dan (Division Leader), Asher & Naphtali
Ephraim (Division Leader), Menashe & Benjamin Judah (Division Leader), Issachar & Zebulun
Levites of Merari
West Levites of Gershon Sanctuary Moses Aaron & families East Levites of Kehat incl. Korach
Reuben (Division Leader), Shimon & Gad
South
Haftarah I Samuel, 11:14 – 12:22
Samuel the last of the Judges, was more of a prophet than a military man. He acted as a leader until reaching old age. The Israelites requested then from Samuel, to appoint a king “who will rule them like all other nations” (I Samuel, 8:5). Samuel, being personally very insulted, totally refused their demand. God then told Samuel, to heed the people’s request for a king, “But” God added, “do explain to them all the king’s entitlements” (I Samuel, 8:9).
King Saul was chosen by Samuel, a short time later, to become the first King of Israel. Soon afterwards, Saul decisively defeats the Ammonite enemies in his first battle. This is the backdrop to our Haftarah. Samuel assembles the nation to the Gilgal and introduces the new king. King Saul ascends to the throne, amid great ecstasy and great hope (1028 BCE). Samuel then delivers his farewell speech to the people. He lists quite few of his past actions, aimed at justifying his own life endeavors. He always followed God and judged his people, with total fairness. He did not ever use his position, to gain financial advantage for himself.
There is a strong linkage to our Sidrah. Moses when faced with the rebellion of Korach, that jeopardized his leadership, told God that “He (Moses) has not taken even one donkey from the people, nor has he wronged even one person” (Numbers 16:15). Samuel’s leadership has not been jeopardized, but never the less, he does consider the people’s request “to put a King over them” as a personal betrayal. He asks the people: “…Whose donkey have I taken? and have I defrauded, or taken a bribe from anyone?” (I Samuel, 12:3). Moses and Samuel are both completely vindicated, Moses by God’s intervention that brought a horrific end to the uprising of Korach, and Samuel through God’s miracle. By Samuel’s asking, God sent down a thunderous rain storm, amid the dry season of the summer (I Samuel, 12:18).
Moses and Samuel - two majestic personalities. They lived each in a different era. There is however a remarkable similarity between these two great leaders of Israel, a fact acknowledged already in the Bible. More than once are Moses’ and Samuel’s names listed together in one Passuk. The following quote is from the Book of Psalms (99:6). It confirms our above premise: “Moses and Aaron are among His (God’s) servants and Samuel among those who call His name”. The above serves as part of our Friday night “Lechu Ne’ranenna” Prayer.
Another quote (totally unrelated), points at the Book of Jeremiah (15:1) where both names, are again mentioned together: “and The Lord said to me (To Jeremiah) Even if Moses and Samuel were to stand before me (Before God), I (God) will not be won over to these (sinning Israelite) people.”
