The rebellion of Korach really comprised two rebellions: one of the Levites and one of the Reubenites. These two revolts had distinct causes and arguments, though a single aim; to undermine the authority of Moses. The Levites, or Korach’s faction, were upset and not being given the status of priests. They contended that the whole nation was holy and G-d was among them and therefore Moses had no right to religious leadership. The tribe of Reuben were disaffected by the failure, as they saw it, of Moses to fulfil his promise and lead them into the Land. The fact that their generation was condemned to die in the wilderness was seen as Moses’ fault, and therefore he should be replaced. Do these two contentions have anything in common? One argues for spiritual egalitarianism, while the other for political accountability. Both place the power with the people, a seemingly laudable aim. Yet herein lies the problem. Both these ideas, if not nipped in the bud by severe Divine action, would have fatally undermined the future of Judaism and the Jewish people. Korach contends that all the people are holy, all heard G-d’s voice on Mt Sinai and therefore all are equal in the interpretation of the Torah. There is no need for a Moses or a Rabbi Akiva. Yet traditional Judaism says something different. All have the possibility of being able to become interpreters of the Torah but only through the acquisition of sufficient knowledge and thus authority. This is very far from Korach’s essentially Protestant contention that each individual has the right to interpret Scripture according to their conscience. This would have lead, as it did it Protestant Scotland and elsewhere, to a proliferation of interpretation and practice that would have made a united Judaism in exile impossible. The Reubenite’s proposal of political accountability is also problematic. Because Moses has appeared to fail, he must go. His ideas had been proved wrong by history and should die in the sands of the desert along with the generation they had condemned. This short-sighted contention would have fatally undermined trust in G-d and the ability of the people to endure adversity. It is our belief that we will ultimately triumph despite historical setbacks, that has made the Jews an eternal people. Both these ideas are still around today and are just as dangerous. We, like Moses, must reject them and believe in our ultimate vindication, when all will admit that Moses is true and his Torah is true.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
Korach leads a revolt against Moses. |
Sheni |
They refuse to compromise with Moses. |
|
Shelishi |
They are swallowed up by the earth or consumed with fire. The people accuse Moses of murder. |
|
Revi’i |
Aaron again saves them from destruction by means of incense |
|
Chamishi |
The Levites are confirmed by their rod budding. |
|
Shishi |
The tithe due to the Priests. |
|
Shevi’i |
The tithe due to the Levites. |
|
Maftir |
The Shabbat and Rosh Hodesh offerings. |
|
Haftorah |
I Samuel: 11;14-12;22: the people demand a king. |
Sidra Statistics
Parshat Korach
· has 75 verses;
· is the 5th in Numbers, 38th in the Torah
· shortest in Numbers, 46th longest in the Torah
· has 5 pos + 4 neg = 9 mitzvot.
