God created a world replete with opposites; when something is wrong something else is right. When something is high, there are other things that counter it that are low. Somethings are heavy while others are light. There will always be a set amount of money that exists in the world, and it moves (zuz) around from one place to another, some have more while others have less, and it never stays the same. In fact, when it comes to an illness for which there is no cure, the rabbis teach us that the cure is already in the world just waiting to be discovered. In layman’s terms, this is the concept Hashem creates – the refuah is there even before the makka; God creates the cure even before the illness.

There are many more examples of this concept. To highlight one more, we find that where there is a villain there is a hero. There are situations at the outset where we cannot determine if someone is evil, acting in a wicked fashion. It is only as the individual’s actions grow clearer that we are able to see the truth and the person’s true sense, true intentions, are revealed.

There were signs of disunity, competition and jealousy breeding in the Camp. There were those who interpreted these events not only as weaknesses in the current leadership but also as nepotism. Korach- קֹרַח the Levite was no fool; he thus made a move to conspire to overthrow the leadership of Moses and Aaron and take control of events which seemed spiraling out of control.

Up until now, every revolt by the people against God, Moses, and Aaron has been generated by fear. Fear that their base need for sustenance will not be met or the fear that gripped them in the Wilderness of Paran when they listened to the words of the lying scouts and refused to take the land. Fear that comes about through a lack of trust in God. These revolts were more or less spontaneous – given over to a particular moment under a particular circumstance – the revolt instigated by the opportunist powered by mob rule.

However, the revolt that takes place in Parashat Ḳoraḥ is of a different nature. This is not a revolt spawned by the moment driven by raw negative emotion, this revolt is well thought out, reasoned by a certain rationale, based upon time honored ideals. Neither is this a revolt undertaken by a cohesive group unified in one sole objective, but by two separate groups each with its own particular grievance that have formed an alliance in order to overthrow the prevailing system.

“And you shall be to Me a kingdom of priests and a holy nation” (Ex. 19:4-6) the Torah does not state that we are a holy nation but that we will be holy – holiness is earned it isn’t intrinsic. We do not keep the Torah because we are holy, we keep it in order to be holy! Holiness is thus an attainable privilege, an end to strive for, and an ongoing process throughout our lives. Ḳoraḥ misunderstands the concept of holiness, for him holiness is intrinsic. This has theological ramifications for when holiness becomes intrinsic there is nothing to be achieved, no responsibility is demanded from the individual; thus, holiness becomes profane. Even an unrighteous individual can claim a place in the holy nation for he is intrinsically holy. How many Jews today believe that they are holy simply because being an Israelite gives them that privilege?

Therefore, the objectives of Ḳoraḥism are to impose upon the people a value system fomented out of the political theory of equality and a distorted idea of the concept of holiness. Ḳoraḥism insists – due to its warped understanding of holiness – that if all of Israel is holy then surely all must be equal in their holiness. If this is so then all Levites are equal to any other Levite in their holiness, and since YHWH separated all Levites from Israel to serve in the Mishkan then all Levites have an equal share of the priesthood no less so than Aaron and his sons. Ḳoraḥism is religious egalitarianism governed by a distorted concept of holiness that panders to the egos of man rather than to the word and desire of YHWH; upholding these principles is a revolt against YHWH in the image of Ḳoraḥ.

The revolt of Dathan and Aviram was socio-political. It was purely secular in nature and could even be regarded as being atheistic since it denied YHWH by accrediting Moses for the Exodus and for everything that had happened. Dathan and Aviram have an issue with leadership. According to the time-honored tradition of primogenitary rights (firstborn rights of inheritance), a tradition endorsed by the Torah, the tribe of Reuben being descended from Reuben the firstborn of Jacob should be first among the tribes and thus inherit the leadership of the nation.

In the view of Dathan and Aviram it did not matter whether or not YHWH had chosen Moses and Aaron to lead the nation, time honored tradition and personal ambition overruled YHWH’s decision. Actions that are God denying, or place time honored tradition above the word of YHWH are those in the footsteps of Dathan and Aviram. 

Remember Torah is all about relationship NOT religion.

Shabbat Shalom!!!