Pinchas: Aromatherapy

July 4, 2018 at 5:37 pm | Posted in Korach, Noach, Pinchas | 5 Comments

The God-character in the Torah often lashes out in fits of rage.  Sometimes this anthropomorphic “God” kills offensive individuals, and sometimes “He” wipes out hundreds or thousands of people, the innocent with the guilty.

from Treasures of the Bible, Northrop, 1894

Moses succeeds in talking God down into relative calmness after the Israelites worship the golden calf in the book of Exodus/Shemot,1 and twice more in the book of Numbers/Bemidbar.2  But the smell of aromatic smoke is an even more effective way to soothe the God-character.

This week’s Torah portion, Pinchas, ends with a schedule of offerings to be burned on the altar.  God begins the list by telling Moses:

“Command the Israelites, and you shall say to them: You must pay attention to my offerings, my food—to my fire-offering of my reyach nichoach—to offer [it] to me at its appointed time.”  (Numbers 28:1-2)

reyach (רֵיחַ) = scent, odor, fragrance, aroma.  (From the same root as ruach,  רוּחַ= wind, spirit, mood.)

nichoach (נִחֺחַ) = soothing, calming.  (From the root verb nuach, נוּחַ = rest, settle down in peace and quiet.)

reyach nichoach (רֵיחַ נִחֺחַ) = soothing scent.

The phrase reyach nichoach appears ten more times in the schedule of animal and grain offerings that follows.3  Although the God-character no doubt appreciates the sacrifice of potential human food and the pouring of libations, the scent of the smoke is a key element.

The First Soothing Smoke

The smoke from burned offerings first reaches God as a reyach nichoach in Genesis/Bereishit, after the God-character has become so upset by the violence and corruption of humans (and perhaps other carnivores) that He decides to destroy all life on earth.4  God makes an exception only for the obedient Noah and the other occupants of his ark.

After the flood recedes, God tells Noah to empty out the ark.  Then Noah finally does something on his own initiative, building an altar and burning up some extra animals he brought along as an offering to God—perhaps in imitation of Abel, whose animal offering God turned toward.5  (See my post Noach: The Soother.)

And God smelled the reyach nichoach, and God said in His heart:  I will never again draw back to doom the earth on account of the human, for the impulse of the human heart is bad in its youth … (Genesis/Bereishit, 8:21)

The clouds of smoke probably remind God of Abel’s grateful sacrifice of sheep, before humankind turned bad.  Reassured, God concludes that at least some adults want to serve Him.

The phrase reyach nichoach appears again three times in the book of Exodus,6 seventeen times in Leviticus, and eighteen times in Numbers, always in descriptions of animal and grain offerings to God.

Korach

The God-character’s temper flares again in the next Torah portion, Korach, which begins with two simultaneous coups against Moses and Aaron.  God deals with the Reuvenite leaders by making the earth swallow them and their families, and with Korach’s 250 Levites by burning them up in a conflagration.  The next day the remaining Israelites complain about all the deaths, and God tells Moses:

“Take yourselves out from the midst of this community, and I will consume them in an instant!”  (Numbers/Bemidbar 17:10)

Once again, God wants to annihilate the entire Israelite people—and presumably start over again with only Moses and Aaron and their families.  This time Moses tells Aaron to stop the plague by taking his incense pan out into the community.

Aaron took it, as Moses had spoken, and he ran into the middle of the congregation, and hey!—the pestilence had already started among the people!  He put on the incense and he made atonement over the people.  And he stood between the dead and the living, and the pestilence was stopped.  (Numbers 17:12-13)

The God-character has already killed 14,700 people when Aaron’s incense checks His rage.

At the end of the portion Korach, God instructs the Israelites to offer the firstborn of every cow, ewe, and nanny goat at the altar, “… and you shall burn-into-smoke their fat as a fire-offering for reyach nichoach for God.”  (Numbers 18:17)

Pinchas

At the end of last week’s Torah portion, Balak, the Israelites join the local Moabite Midianites in worshiping their god Baal-Peor.  When a Reuvenite man brings a Midianite princess (possibly a priestess of Baal-Peor) right into God’s tent-sanctuary to copulate, the God-character’s fury boils over.  Aaron’s grandson Pinchas dashes into the tent chamber and stabs a spear through the copulating couple.7

And the pestilence was stopped from over the Israelites.  And the deaths in the pestilence were 24,000.  (Numbers 25:8-9)

The God-character rewards Pinchas, but remains angry in this week’s Torah portion, Pinchas. God orders Moses to attack and kill all the Midianites who worship Baal-Peor—an order carried out in next week’s portion, Mattot.8  After addressing several other matters, God remembers the soothing scent of smoke in Numbers 28:1-2 (above).

Maybe the God-character finally realizes He has a quick temper and an anger management problem.  If the Israelites soothed Him with a reyach nichoach at regular intervals, He might stay calmer.

God requests two daily offerings, plus additional offerings every seventh day (Shabbat), every new moon, and on six special occasions during the year (now called PesachShavuot, Rosh Hashanah, Yom Kippur, Sukkot, and Shemini Atzeret).  The daily offerings and the additional offerings on the new moon, Pesach, Shavuot, Rosh Hashanah, Yom Kippur, and Shemini Atzeret are all labeled as either “a reyach nichoach, a fire-offering for God” or “a fire-offering of reyach nichoach for God”.

Smoke and the gods

Why does the God-character in the Torah calm down when He smells the smoke of an animal, grain, or incense offering?

The book of Ezekiel provides a clue.  Three times in Ezekiel, God complains that Israelites at home and in exile are flocking to foreign altars and giving mere idols a reyach nichoach.9

Moabite altars in “Bilam” by James Tissot

Burning animals at altars for local gods was standard religious practice in ancient Canaan and Mesopotamia.  The epic of Gilgamesh includes a story in which Utnapishtim, the Mesopotamian equivalent of Noah, emerges from his boat after the flood and offers a sacrifice to the gods.  When he lights a fire of myrtle, cane, and cedar wood, the odor reaches the nostrils of the gods and gives them pleasure.10

Since many humans enjoy aromatic smoke from incense or from a barbecue, it is natural to assume an anthropomorphic god enjoys it, too.  Just as an angry king about to punish someone might be appeased by a delightful gift, an angry anthropomorphic god might be appeased by a gift of fragrant smoke.  Since the God of Israel and the gods of Canaanites and Mesopotamians were envisioned as living in the sky, smoke was one of the few gifts that would be sure to reach them.

*

Have we discarded the idea of an anthropomorphic god today?  Not entirely.  Both atheists and theists often think of God as a super-human being living in a “heaven” coexistent with our world.  Atheists prove that this super-being cannot exist, while most religious people explain that an anthropomorphic god is either one manifestation of the real God, or a helpful image in our own minds, not to be confused with the real God.

There are still some fundamentalists who believe in the angry, punishing God portrayed so often in the Hebrew Bible and inherited by Christianity and Islam.  The rest of us tend to view God as either loving (a helpful anthropomorphic image), or without emotion (because God is not really a super-human).

Yet we sometimes find ourselves disturbed by our own irrational anger, and the impulsive actions we commit as a result.  We do not want to be made in the image of the angry, temperamental God-character.  What can we do to become calmer human beings?

Smoking is not the best answer.  But making regular offerings to God could be.  Jews no longer burn animals on an altar to soothe God’s temper, thank God!  But we are asked to pray at the appointed times listed in Pinchas: daily, weekly, monthly, and on annual holy days.  I have found that when I pray thoughtfully, searching out inner meanings of some words and adding my own heartfelt longings, my prayer soothes my own spirit and lifts my soul closer to God.

May everyone who needs the blessing of calmness find a good way to receive it.

  1. Moses talks God out of annihilating the Israelites and starting over again with only Moses’ descendants in Exodus 32:9-14 and 32:25-35. See my post Ki Tissa: Fighting or Singing?  God may be testing Moses to see whether he will argue for the Israelites; but on the other hand, God does kill an untold number of them with a plague, even after the Levites have slain 3,000 guilty people.
  2. In Numbers 14:11-35 (Shelach-Lekha) God threatens to wipe out all the Israelites because they do not trust God to help them conquer Canaan and refuse to cross the border. Moses talks God down, and God makes them wait 40 years instead.  God’s next threat to annihilate all the Israelites is in Korach, reviewed above.
  3. Numbers 28:2, 6, 8, 13, 24, 27 and 29:2, 6, 8, 13, 36.
  4. Genesis 6:11-13, 6:17.
  5. Genesis 4:3-5.
  6. Exodus 29:18, 29:25, and 29:41.
  7. See my posts Balak & Pinchas: How to Stop a Plague, Part 1 and Balak: Carnal Appetites.
  8. See my post Mattot: Killing the Innocent.
  9. Ezekiel 6:13, 16:19, 20:28. In Ezekiel 20:41, God says that when all Israelites restrict themselves to serving their own God on the holy mountain of Israel, then God will accept the people themselves as a reyach nichoach.
  10. Gilgamesh tablet 11, part 4.

Korach: Who Is Holy?

June 13, 2018 at 7:54 pm | Posted in Korach | Leave a comment

The Israelites set off from Mount Sinai in formation, ready to march into Canaan.1

Yet when their “promised land” is just over the next ridge, the men become so terrified by reports of giants that they refuse to cross the border.2  Fed up with Moses’ insistence on obeying God, they say: “Let’s pick a leader and go back to Egypt!”  (Numbers/Bemidbar 14:4)  They do not doubt that Moses is God’s chosen prophet and leader.  The problem is that they no longer believe God will help them take the land.3

The reverse is true in this week’s Torah portion, Korach.  Korach and his 250 rebels want to continue serving God, but they reject Moses and Aaron as leaders.4

They gathered against Moses and against Aaron, and they said to them: “You have plenty!  Because all the assembly, all of them, are kedoshim, and God is in their midst.  So why do you elevate yourselves above the congregation of God?”  (Numbers 16:3)

kedoshim (קְדֺשִׁים) = holy (plural), consecrated; segregated for religious use only; personally dedicated to obeying God’s moral and religious rules.  (Singular: kadosh, קָדוֹשׁ.  From the root verb kadash, קָדַשׁ = be holy, be reserved for sacred rather than common use.)

After checking with God by falling on his face,5 Moses tells Korach and the Levites:

1907 Bible card

“In the morning God will make known who is his and who is kadosh and who he brings close to himself; [God] will choose who he brings close to himself.  Do this:  Korach and all [your] assembly, take for yourselves fire-pans, and place embers in them and put incense on them in front of God tomorrow.  And it will be the man whom God will choose, he is the kadosh one.  You have plenty, sons of Levi!” (Numbers 16:5-7)

Is Korach’s speech true?  Are all the Israelites holy?  Did Moses and Aaron elevate themselves?

Are all the Israelites holy?

In the strict sense of the word kadosh, it is impossible for everyone in a community to be holy, just as it is impossible for every bowl or basin to be consecrated.  The copper basin a priest uses to catch and splash the blood from an animal sacrifice is kadosh because it is reserved for religious rituals.  A copper basin used to make dinner is not kadosh.

Similarly, not all members of a community can spend most of their time as religious functionaries.  The community cannot survive unless most of its people are shepherds, farmers, craftsmen, millers, bakers, weavers, etc.  Only a minority of the Israelites can be segregated and reserved for protecting and transporting the sanctuary (the job of the Levites) and conducting religious rituals (the job of the priests).

Yet elsewhere in the Torah, God says:

“And now, if you really listen to my voice and you keep my covenant, then you will be my treasured possession among all the peoples.  For all the earth is mine; but you, you will be to me a kingdom of priests and a kadosh nation …” (Exodus/Shemot 19:5-6)

“You shall be kedoshim because I am kadosh ”  (Leviticus/Vayikra 19:2)

While God may be distinguishing the possible holiness of the Israelites from the ordinariness of the other peoples of the world, it is more likely that God uses the word kadosh in these statements to mean “virtuous and obedient to God”.  The statement in Exodus is followed by the revelation and the “Ten Commandments”.  The statement in Leviticus is immediately followed by 17 principles for moral and religious behavior, from respecting your parents to loving your neighbor as yourself.

God did not say that the people were already holy in the sense of being good to other people and obedient to God.  God asked them to work on becoming holy in that way.

But Korach says everyone in the assembly of Israel is kadosh.  Even if he uses the word kadosh to mean “virtuous and obedient to God”, he is wrong.  Throughout the Israelites’ wandering in the wilderness they rebel and complain about God and God’s arrangements, and periodically someone violates one of God’s rules.  They are still a long way from being a holy nation.

When Korach alludes to God’s phrase“a kingdom of priests and a holy nation”, he is really more interested in the “kingdom of priests” part.  In fact, he and the 250 other rebellious Levites are more interested in priesthood for themselves than in universal priesthood.6

Moses hears this subtext.  After announcing the incense-pan test,

Moses said to Korach: “Listen, please, sons of Levi.  Is it too little for you that the God of Israel separated you, out of all the assembly of Israel, to bring close to him, to serve the service of the sanctuary of God and to stand before the assembly to minister to them?  [God] brought you close, and all your brother Levites with you; now do you seek the priesthood too?”  (Numbers 16:8-10)

Korach does not reply.  But he and his 250 Levites return the next morning with their fire-pans and incense, hoping to pass the test.  They are consumed by divine fire.

 

Did Moses and Aaron elevate themselves?

The rebel Levites resent their positions as assistants to the priests, doing less glamorous jobs.6  Korach argues that leadership should be shared, either by all Israelites or at least by all Levites.

Yet God chose Moses to transmit God’s commands and instructions—probably because Moses did not want to elevate himself.  When God was recruiting him at the burning bush, Moses kept finding excuses to get out of the job.7

Aaron did not elevate himself, either.  God picked him to assist his brother Moses in negotiations with the pharaoh of Egypt.8  Then when God gave instructions for the sanctuary and its rituals, God told Moses to consecrate Aaron and his sons as the priests.9

Who should lead?

Who are the proper leaders, civil and religious, for a large community?  The Torah answers that the top leaders should be chosen by God, or descended from those chosen by God.

God chooses Moses, and then Joshua, to govern the Israelites.  After a period with no central authority, God tells the prophet Samuel to anoint Saul as king, and then to replace him with David.  The descendants of King David rule Judah for centuries.

God chooses Aaron and his sons as the community’s priests.  Later God declares a covenant with Pinchas, one of Aaron’s grandsons, making him and all his descendants priests.10  Yet the first book of Samuel acknowledges that sometimes the sons of a good priest are worthless.11

Today, we had better not count on God to appoint our leaders.  Those who claim divine appointment probably suffer from inflated egos and skewed thinking.  There are no definitive miracles to prove God’s choices today, and those who deduce God’s will from omens and mysterious coincidences are like idol-worshippers in the Torah.12

So when we have a chance to vote for leaders in government, or to choose our own religious leaders, who should we pick?

One answer is to find out who is kadosh in the sense of being virtuous (acting for the benefit of others) and obedient to God (to the still, small inner voice of God, not to the rules of a particular religious sect).  We can judge potential leaders by their actions, not by genealogy or by claims of greatness.

And whatever jobs we end up with, we are all called upon to become kinder, more honest, more respectful, more insightful, and more aware of the divine in everything.  In other words, more holy.

  1. Numbers 10:11-28. See my post Bemidbar & Naso: Four Directions of Service.
  2. Numbers 13:25-33. See last week’s post, Shelach-Lekha: Caleb Waiting.
  3. See my post Shelach-Lekha: Mutual Distrust.
  4. The Torah portion interweaves two stories of rebellion: one featuring Korach and 250 fellow Levites, and one featuring chieftains from the tribe of Reuven. Modern critical scholarship assigns the two stories to different sources, combined awkwardly by a later redactor.  The Levite rebellion is usually identified as a P text, while the Reuvenite rebellion is attributed to the J source.  The story of their rebellion and punishment appears in Numbers 16:12-14 and 16:25-34.  See my post Korach: Buried Alive.
  5. See my post Korach: Face Down.
  6. Korach is a Levite in the Kehat clan (Numbers 16:1), which transports the most holy objects in the sanctuary (Numbers 4:15). Moses and Aaron are also descendants of Kehat (Exodus 6:18-21), and are Korach’s first cousins.  The Torah does not specify the clans of the other 250 Levite rebels, but all the Levites are relatives of the priests, Aaron and his sons, and all of them have duties regarding the sanctuary.
  7. Exodus 3:1-4:17.
  8. Exodus 4:14-16, 4:27.
  9. Exodus 28:1, Exodus 28:36-38, Leviticus 8:1-36.
  10. Numbers 25:11-13.
  11. Numbers 16:23-35.
  12. Deuteronomy 18:9-10.

Korach: Face Down

June 21, 2017 at 11:29 am | Posted in Chukkat, Korach, Shelach-Lekha | 4 Comments
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Moses falls on his face three times in this week’s Torah portion, Korach—and each time, he does it on purpose.

The Torah portion begins with a Levite named Korach challenging his cousins Moses and Aaron. Standing with him are three rebels from the tribe of Reuben and 250 prestigious men (described first as chieftains, then as Levites for the rest of the story).

And they assembled against Moses and against Aaron, and they said to them: “You have too much! Because all the congregation, all of them, are holy, and God is in their midst. So why do you raise yourselves over the assembly of God?” Moses listened. Vayipol on his face. (Numbers/Bemidbar 16:3-4)

Vayipol (ו־יּפֺּל) = Then he fell (by accident or on purpose), then he threw himself down.

Why does Moses suddenly drop to the ground, face down?

*

Bowing to Hamaan

The Hebrew Bible refers to prostration in two ways: nofeil al panav (נֺפֵל עַל פָּנָיו, falling on one’s face) and mishtachaveh (מִשְׁתַּחֲוֶה, bowing low). Mishtachaveh could be to anything from a deep standing bow, to kneeling and putting one’s forehead to the floor, to stretching out full length. It is a formal and deliberate act in the Torah, signifying deference, obeisance, or worship. Extrabiblical sources confirm that mishtachaveh was required before kings and other persons of authority in ancient Egyptian and Persian courts. In the Bible, Joseph’s brothers bow down to Joseph when he is an Egyptian viceroy,1 and when Hamaan is the Persian viceroy all the king’s employees except Mordecai bow down to him.2

Falling on one’s face, or throwing oneself down onto one’s face, is a more dramatic prostration. People fall on their faces 27 times in Hebrew Bible3:

—7 times before another person, as an expression of submission4,

—11 times before a manifestation of God, from being overcome with awe5, and

—9 times in order to initiate communication with God.6

Only Abraham, Joshua, Ezekiel (twice), and Moses (once by himself and four times with Aaron) are brave enough to initiate communication with God. They want God to speak to them directly and answer their question and/or tell them what to do next. To grab God’s attention, they have to do something more dramatic than a formal prostration.

Moses first falls on his face in last week’s portion, Shelach-Lekha. The Israelites have been weeping all night in despair of taking over Canaan, and they decide to choose a new leader and go back to Egypt. In the morning,

Vayipol, Moses and Aaron, on their faces in front of the whole assembly of the community of Israelites. (Numbers 14:5)

Stoning, from a sketch by Piola Domenico, 17th century

Some commentators7 propose that Moses and Aaron are prostrating themselves to the Israelites as a silent gesture pleading for them to change their minds. I cannot agree. Moses may be humble, but nowhere else in the bible does someone in authority bow down or fall on his face to someone under his own supervision. It is Joshua and Caleb who use a silent gesture to plead with the Israelites, tearing their clothes as mourners do. Then Joshua and Caleb try verbal persuasion, while Moses and Aaron remain silent. I believe Moses and Aaron fling themselves down and wait for God to respond. God finally manifests just in time to stop the Israelites from stoning Joshua and Caleb.

*

Moses gets a faster response when he throws himself on his face at the opening of this week’s Torah portion. Although God’s words are not recorded, God apparently tells Moses what to do about Korach’s challenge, because Moses then tells Korach and his men there will be a divine test.

“Do this: Take for yourselves fire-pans, Korach and all his company. And you shall place embers in them, and put incense on them, in front of God tomorrow. And the man who, God chooses, he is the holy one.” (Numbers 16:6-7)

The next morning, when Korach and his 250 Levites arrive at the Tent of Meeting with their fire-pans and incense, God tells Moses and Aaron to stand at a safe distance while God annihilates the challengers. This time Moses and Aaron fall on their faces in order to get God to listen to them.

Vayiplu [Moses and Aaron] on their faces, and they said: “God, God of the spirits of all flesh, one man is guilty, and you rage against the whole community? (Numbers 16:22)

Vayiplu (וַיִּפְּלוּ) = and they fell, and they threw themselves down. (Another form of the verb nafal, נָפַל.)

The action suddenly shifts to where three ringleaders—the Ruevenites Datan and Aviram, and the Levite Korach—are standing defiantly at the entrances of their own tents. God instructs Moses to tell everyone to stand back from the three tents. Then God makes the earth swallow the tents, the three ringleaders, and their families.

In a thoroughly edited story8, the reader might now expect God to respond to Moses and Aaron’s plea by pardoning the 250 Levites who had stood with Korach. Instead, the action hops back to the story of the Levite rebellion:

And fire went out from God and it consumed the 250 men offering the incense. (Numbers 16:35)

The next day all the Israelites protest against Moses and Aaron, blaming them for the death of 253 people.

And God spoke to Moses, saying: “Get up away from the midst of this community, and I will consume them in an instant.”  Vayiplu on their faces.  Then Moses said to Aaron: “Take the incense pan and place fire on it from the altar, and put in incense, and go quickly to the community and atone for them, because the rage has gone out from before God.  The affliction has begun.”  (Numbers 17:9-11)

Instead of following God’s order and running away, Moses and Aaron throw themselves down on their faces. This time they catch God in the middle of slaughtering the Israelites with a fast-acting disease. But Moses finds out how to stop the epidemic, and Aaron’s incense does the trick. If they had not fallen on their faces, perhaps God would have wiped out everyone.

Moses and Aaron fall on their faces one more time, in next week’s Torah portion, Chukkat. The Israelites are complaining that there is no water to drink.

And Moses and Aaron moved from facing the assembly to the entrance of the Tent of Meeting, vayiplu on their faces, and the glory of God appeared. (Numbers 20:6)

They get God’s attention, and God gives Moses instructions for getting water from a rock.

*

Thus Moses throws himself down on his face both to ask God for instructions, and to persuade God to do something different.  Falling on his face gets God’s attention and indicates humility before God. But it also means dropping his own pride and external identity—losing face, in a way. This helps Moses to reopen communication with God.

Today worshipers in many religions use gestures of humility in prayer such as bowing or kneeling, and some even perform prostrations.  But these gestures fall short of the passionate abandon of flinging oneself face-down.

Would falling on our faces help us to get answers from God?

(An earlier version of this essay was published in June 2010.)

1  Genesis 42:6, 43:26, 43:28.

2  Esther 3:2.

3  There are also two occasions when an idol of the Philistine god Dagon falls on its face. The Philisties of Ashdod capture the ark of the God of Israel and put it in their temple of Dagon. For two mornings in a row, when they enter the temple, they discover: Hey! Dagon nofeil (נֺפֵל = is fallen) to his face to the ground before the ark of God! (1 Samuel 5:3, 5:4).

4  People fall on their faces to express submission to David in 1 Samuel 17:49 and 25:23; and 2 Samuel 9:6, 14:22, and 14:33.  The lesser prophet Ovadiah falls on his face before Elijah in surprise and obeisance in 1 Kings 18:7.  Ruth falls on her face before her benefactor Boaz in Ruth 2:10.

5  People fall on their faces before a manifestation of God as a vision (Ezekiel 1:28, 3:23, 43:3, and 44:4; Daniel 8:17; and 1 Chronicles 21:16), a supernatural fire (Leviticus 9:24, I Kings 18:39), or a man who turns out to be an angel (Joshua 5:14, Judges 13:20). In 2 Chronicles 20:18, the people throw themselves on their faces before God after someone utters an unexpected prophecy.

6  Abraham only falls on his face before God once; the result is that God speaks again and gives him further information (Genesis 17:3). Joshua and the elders of Israel fall face down in front of the ark in order to get God to speak to them (Joshua 7:10). Twice, in his visions, Ezekiel throws himself on his face before speaking to God (Ezekiel 9:8, 11:13).

7  E.g. Robert Alter, The Five Books of Moses, W.W. Norton & Co., New York, 2004, p. 750, and Ramban (the acronym for 13th-century rabbi Moses ben Nachman, a.k.a. Nachmanides).

8  The text provides two different responses from God because this Torah portion combines two original stories: one about a rebellion by two or three leaders in the tribe of Reuben, and one about a challenge from Korach on behalf of all Levites, who take care of the Tent of Meeting but are excluded from serving as priests.

 

Haftarat Korach—1 Samuel: The Man Who Would Not Be King

July 5, 2016 at 10:41 am | Posted in Korach, Samuel 1 | Leave a comment
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Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Korach (Numbers 16:1-18:32) and the haftarah is 1 Samuel 11:14-12:22.

The prophet Samuel feels insulted when the independent tribes of Israel first ask him to appoint a king. God is the true ruler of the twelve tribes, he says. Samuel intereceds with God, and serves as a circuit judge, deciding case law for the people.  What more do they need?

prophet 3All the elders of Israel assembled themselves and came to Samuel at the Ramah. And they said to him: Hey! You have grown old and your sons have not walked in your ways. So now set up for us a king to judge us, like all the nations. (1 Samuel 8:4-5)

Samuel warns them that kings impoverish and enslave their subjects, and do not listen when their people cry out to them.

But the people refused to listen to the voice of Samuel, and they said: No! Because with a king over us, we, even we, will be like all the nations.  And our king will judge our disputes, and he will go out before us and fight our wars. (1 Samuel 8:19-20)

In other words, what the tribes are really looking for is not a judge, but a permanent war leader. They are tired of being picked on by the neighboring Philistines, Amorites, and Ammonites; they want to do their own conquering and nation-building.

Samuel tells God, and God promises to send a king to Samuel.  In this week’s haftarah he tells the assembled Israelites:

And now, here is the king who you have chosen, who she-eltem, and here—God has placed over you a king. (1 Samuel 12:13)

she-eltem (שְׁאֶלְתֶּם) = you asked for.  From the root verb sha-al (שָׁאַל) = ask.

The name of the first king of Israel is Saul, or in Hebrew, Shaul (שָׁאוּל) = asked.

How does Saul, a Benjaminite whose only outstanding trait is his height, come to be king?  The first book of Samuel gives us three different stories.

DonkeyIn the first story, Saul is looking for his father’s lost donkeys.  He and his servant wander far from their home in Giveah.

They were just coming to the land of Tzuf when Saul said to his boy who was with him: Hey, let’s go turn back, or my father will stop worrying about the donkeys and worry about us. (1 Samuel 9:5)

tzuf (צוּף) = (noun) honeycomb dripping with honey; (verb) flooded, flowed over.

The servant talks Saul into entering the nearest town and paying the local seer to tell them where the donkeys are. The town is Ramah, and the seer is Samuel, who drags Saul to the hilltop shrine for a feast.

Samuel Anointing Saul

Samuel Anointing Saul

In the morning Samuel pours oil on Saul’s head and tells him God is anointing him king. On his way home Saul falls in with a band of ecstatic prophets and speaks in ecstasy.  But when he returns to his father’s house he tells nobody about his anointment.

In the land of Tzuf everything is overflowing: the food at the feast, the oil of anointment, and the ecstatic spirit of God. In the second story,

Samuel summoned the people to God at the mitzpah. (1 Samuel 10:17)

mitzpah (מִצְפָּה) = watchtower, lookout post.

When all the important Israelite men have arrived, Samuel casts lots before God three times to find out who the king will be.  The lottery chooses first the tribe of Benjamin, then out of that tribe the clan of Matar, then out of that clan Saul. But nobody can find Saul.

Then God said: Hey!  He has hidden himself in the baggage!  So they ran and took him from there, and he stood himself up among the people, and he was head and shoulders taller than all the people.  And Samuel said to all the people: Do you see the one whom God chose?  For there is none like him among all the people! (1 Samuel 10:22-24)

Saul’s strategy of hiding does not work; even if the people cannot see him from the mitzpah, God can.  Saul is proclaimed king despite himself.

This week’s haftarah gives us a third and more serious installation of Saul as king.

And Samuel said to the people: Come and let us go to the gilgal, and we will renew the kingship there. So they all the people went to the gilgal and they made Saul king there before God, at the gilgal. And they slaughtered their wholeness-offering before God there, and Saul and all themen of Israel with him rejoiced there very much. (1 Samuel 11:14-15)

gilgal (גִּלְגָּל) = (probably) a stone circle. Related to the words gal (גַּל) = heap of stones, goleil (גֹּלֵל) = rolling, galgal (גַּלְגַּל) = wheel, and gulgolet (גֻּלְגֹּלֶת) = skull, head, headcount.

There is more than one gilgal mentioned in the Bible, but the most important one is probably the gilgal at the edge of the city-state of Jericho. It is already standing when Joshua leads the Israelites into Canaan, and its circle of stones was probably used by an earlier religion. Joshua uses it as a sacred site for circumcising all the Israelite men and celebrating the first Passover in Canaan.  Then it becomes his headquarters for most of the book of Joshua.

map Saul 1

The gilgal near the ruins of Jericho later becomes one of the four stops on Samuel’s circuit as a judge (along with the mitzpah, Beit-El, and Ramah in Tzuph).  Then it is the place where Saul is installed as king, and finally the site of King Saul’s main altar.

Why does it take two false starts, in the land of Tzuf and at the mitzpah, before Saul accepts his kingship at the gilgal?

When the redactor of the books of Samuel recorded three extant stories about Saul’s appointment, he put them in the most telling order.  First Saul is blessed with kingship as a gift of tzuf, an overflowing bounty of both oil and an ecstatic experience—but these are gifts he does not want, so he pretends he never received them. Next Saul is chosen by lot at a mitzpah, a lookout post—where he does not want to be seen.  He manages to hide even from everyone except God, even though he is a head taller than the other men.

Finally Samuel summons the reluctant king to the gilgal, the ancient circle of stones where Joshua made his headquarters. Here Saul succumbs to history and takes his place in the line of rulers of the Israelites, after Moses and Joshua.

Some people seize opportunities to become leaders, pushing forward eagerly in their conviction or ambition.  Others are like Saul, shy of fame and happy to lead ordinary lives.  But the first book of Samuel shows that when you are called, denial is useless.  Eventually you will have to answer God and take your place in the middle of the circle.

In your own life, do you step into a new responsibility even when it may not be your calling?  Or do you resist the call to take a necessary job that you don’t really want?

 

 

Korach: Buried Alive

June 18, 2015 at 3:18 pm | Posted in Korach | 3 Comments
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by Melissa Carpenter, maggidah

tent pegThen Moses got up and went to Datan and Aviram, and the elders of Israel went after him. And he spoke to the assembly, saying: Please move away from the tents of these wicked men, and do not touch anything that is theirs, lest you are swept away with their offense! (Numbers/Bemidbar 16:25-26)

Datan and Aviram, two men from the tribe of Reuben, have been arguing that Moses should no longer lead the Israelites. They pointed out that under Moses’ leadership, the people did not get into a land flowing with milk and honey, but instead are stuck dying in the wilderness.

They did not mention that God decreed 40 years in the wilderness because all the men of Israel except Moses, Aaron, Caleb, and Joshua refused to cross the border into Canaan.  (See last week’s post, Shelach-Lekha: Mutual Distrust.)

At that time, most of the Israelites wanted to choose a new leader to take them back to Egypt. But after Moses reported that they would die in the wilderness when they reached the age of 60, but the next generation, those under age 20, would enter the “promised land,” the people accepted God’s decree.

So they went up away from around the dwelling-place of Korach, Datan, and Aviram. But Datan and Aviram went out and were standing at the entrance of their tents, and their wives and their children and their little ones. (Numbers/Bemidbar 16:27)

Datan and Aviram can hear Moses’ warning, so they have an opportunity to send their own families out of harm’s way, but they do not. And in the patriarchal society of the ancient Israelites, it is rare for women or children to act on their own.

Do the two rebels believe that God will not “sweep them away” for their offense? After more than two years of miracles demonstrating cooperation between God and Moses, do they think God will let them—and their families—live?

If so, Moses is determined to prove once and for all that he is only serving God, not grabbing power on his own initiative.

The Death of Korach, Datan, and Abiram, by Gustave Dore

The Death of Korach, Datan, and Abiram, by Gustave Dore

And Moses said: Through this you will know that God sent me to do all these deeds, that they did not [come] from my own mind. If these die like every human dies, and if the fate of every human is their fate, God did not send me. But if Hashem creates a new creation, and the ground opens up her mouth and swallows them and all that is theirs, and they go down alive to Sheol, then you will know that these men spurned God. (Numbers 16:28-30)

Sheol (שְׁאוֹל) = the underworld of the dead; a lightless, silent place where the  spirits of the dead lie in graves—as their bodies lie in graves closer to the surface of the earth. (The etymology of Sheol is uncertain, but the word may come from the root verb sha-al, שׁאל = inquired, asked for, asked about.)

In the Hebrew Bible, all the dead “go down” to Sheolafter they die.  The “new creation” Moses promises is that Datan, Aviram, and “all that is theirs” will go down to Sheol while they are still alive.

And it happened, as he finished speaking all these words: the ground that was underneath them broke open. And the earth opened her mouth, and she swallowed them and their households … And they went down, they and all that was theirs, alive to Sheol, and the earth covered over them, and they were carried off from the midst of the congregation.  And all Israel that was around them fled at their noise, for they said: Lest the earth swallow us! (Numbers 16:31-34)

It sounds as if the families of Datan and Aviram go down screaming.

What happens to them after the earth swallows them? The Torah is silent. But the other 61 references to Sheol in the Bible make it clear that no one lives there.  It is the abode of all the dead, and only the dead. When the two families in this week’s Torah portion are buried alive, they suffocate and die.  Their corpses remain deep underground, and the spirits that had animated their bodies “sleep” forever in Sheol.

The Bible has no concept of an immortal soul that reunites with God after death.  Later Jewish writings use the Hebrew word neshamah  for such a soul, but in the Bible neshamah means only “breath” or “breathing person”. What goes to Sheol in the Bible, particularly in the Psalms, is the nefesh.

What man alive will never see death,

            will save his nefesh from the grip of Sheol? (Psalm 89:49)

 

nefesh (נֶפֶשׁ) = the “soul” that animates the body; throat, appetite, personality, individual, an individual’s life.

Ka-Egyptian hieroglyphA nefesh in Sheol retains the identity of the formerly living person, but it does not speak, experience feelings, or do anything except perhaps sleep. Unlike the Egyptian ka, which can eat, drink, and be waited on in the tomb after death, the Israelite nefesh simply lies or sleeps in Sheol. The best a man can hope for in Biblical eschatology is to die peacefully, so he can lie among his ancestors.

Jews did not develop any theory of an afterlife until the second century B.C.E.  The book of Daniel, written around 165 B.C.E., never mentions Sheol, but it does predict the bodily resurrection of the dead at the end of the world as we know it. The idea that an individual’s soul survives the death of the body and has its own experiences crept into Jewish writings in the first century C.E.  In the Talmud this independent, conscious soul might be punished for misdeeds after death in a hellish place called Gehenna.

But neither hell nor conscious souls exist in the book of Numbers. Datan and Aviram know they are risking immediate death without a conscious afterlife. And they know they are risking the same oblivion for their wives, children, and infants, who will receive no heavenly reward after death.

The last thing that they experience is the terror of being swallowed by the earth.  They go down alive to Sheol, and then their corpses, as well as their personalities, lie there inert, forever.

Datan and Aviram are stupid to dispute Moses’ leadership and his status as God’s favorite servant. But I think their real crime is ignoring the next generation, including their own children. By modern standards, these two men are so self-absorbed they view their wives and children as mere possessions, part of “all that is theirs”—as if these human beings who depend on them are already inanimate, silent, dead.

How many of us today are so caught up in the drama of our own lives that we ignore everyone else? That we find no comfort in the thought that our children, our students, the next generation, might lead good lives after we have died?

May we all learn to live as if there is no afterlife, as if our deeds in this world really matter, and as if the life of every other human being really matters.

Korach: Early and Late Bloomers

June 17, 2014 at 4:47 pm | Posted in Korach | 3 Comments
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When people do the wrong thing in the Torah, God gets angry and kills a bunch of them. This happens over and over again in the books of Exodus and Numbers. We see the same pattern today when parents (standing in for God) overreact to children’s mistakes and lash out at them. And it happens when individuals do something they regret and then cut themselves down.

Does this approach lead to reform and improvement? Rarely. Does the Torah offer a better approach?

In this week’s Torah portion, Korach (“bald”), a Levite named Korach, his 250 followers, and two leaders from the tribe of Reuben, all rebel at once. Their common goal is to depose the leader Moses and high priest Aaron, and take over their jobs. The God-character in the Torah takes this rebellion personally, since God chose Moses and Aaron.  Rebelling against their God-given authority is tantamount to rebelling against God.

First God responds the usual way, with overkill. The ground opens and swallows not only the two Reubenites and Korach, but also everyone in their families who did not run away. Fire pours out from God’s sanctuary and kills Korach’s 250 followers who wanted to be priests. The next day, the Israelites blame Moses and Aaron for all the deaths, and God sends with a plague that kills 14,700 more people. (See my earlier post, Korach: Saying No, Saying Yes.)

At this point, everyone even slightly involved in the attempted coup has suffered one of three kinds of horrible deaths.  The surviving Israelites become meek and passive for a while, but fear rarely motivates inner change. Later in the book of Numbers/Bemidbar, a number of Israelite men disobey God again, by worshiping Ba-al Pe-or.

However, the Torah portion Korach also provides a counter-example. After all the killing, the God character responds to the attempted coup with a more positive teaching.

God tells Moses to take a staff  from the chieftain of each of the twelve tribes of Israel.

You shall carve each man’s name upon his matteh. And you shall carve the name of Aaron upon the matteh of Levi, because there is one matteh for the head of each forefather’s house. Then lay them in the Tent of Meeting before ha-eidut, where I meet with you. And it will happen that the man whom I choose, his matteh will blossom. (Numbers/Bemidbar 17:16-20)

matteh (מַטֶּה) (plural mattot) = staff, branch, tribe.

ha-eidut (הָעֵדוּת) = the “testimony” of God inside the ark. (Either the stone tablets God inscribed on Mount Sinai, or a parchment scroll on which Moses wrote down the first part of the Torah, or both.)

The ark with the testimony of God resides inside the Holy of Holies, the innermost chamber of the Tent of Meeting. God manifests in the empty space above the ark—as a voice for Moses, and as the source of the fiery glory that the Israelites see emanating from the sanctuary tent. Any miracles happening in the Holy of Holies would be a direct expression of God’s will.

The next day, when Moses came into the Tent of the Testimony, hey!—the matteh of Aaron, for the house of Levi, had blossomed. It brought forth blossoms, and it sprouted sprouts, and it ripened shekeidim. Then Moses brought out all the mattot from in front of God, to all the Children of Israel. And they saw, and each man took his staff. (Numbers 17:22-24)

shekeidim (שְׁקֵדִים) = almonds. (The root verb, shakad, means vigilant, alert, attentive.)

Almond Tree

Almond Tree

There is no question that God chooses Aaron as the high priest, and the tribe of Levi to conduct the religious service at the sanctuary.

The almond flowers and fruits also carry extra symbolism. The gold menorah (lampstand) inside the sanctuary is designed so that its seven branches and various decorative elements look an almond tree, complete with flowers and drupes (fruits containing almonds in their pits). (See my earlier post, Terumah: Waking Up.)  Lamps are symbols of enlightenment. Almond trees are the first to bloom, are called attentive and alert. Thus the tribe of Levi, and especially Aaron and his fellow priests, will be the first and the most vigilant servants of God.

What the other tribal leaders do not notice at the time is that their tribes have also been consecrated for service. The matteh that is both Aaron’s staff and the tribe of Levi becomes an early-blooming tree.  The implication is that the other eleven staffs/tribes could bloom later. They, too, have spent the night in the Holy of Holies, in front of the ark.  They, too, are confirmed as important to God. And when the 40 years in the wilderness end, and the Israelites cross the Jordan into Canaan, every tribe does its job and obeys God’s orders—as transmitted by Joshua, from the tribe of Efrayim.

Alas, in this week’s Torah portion the Israelites overlook the positive symbolism of the twelve staffs. Right after viewing the staffs, they wail: We perish, we are lost, all of us are lost. Everyone who comes close, who comes close to the sanctuary of God dies. Will we ever be done with perishing? (Numbers 17:17-18)

Maybe they are too traumatized by all of God’s death sentences to notice a gentler message. But we can be more alert. What if parents who feel frustrated by their children’s mistakes consider them late bloomers?  Instead of cutting them down, these parents might correct the children firmly but gently, and take care to nourish them until they finally bud.

What if when we get upset at our own mistakes, we remind ourselves that we are late bloomers? It is frustrating to be a bare branch—or staff—when we want to be full of flowers and fruit. But as long as we are alive and growing, we can learn better behavior. And we can learn to serve the divine with our own souls, in our own way.

May all late-bloomers be so blessed.

 

 

Korach: Saying No, Saying Yes

June 4, 2013 at 2:26 pm | Posted in Korach | 1 Comment

“Let’s appoint a leader and return to Egypt,” the Israelites say in last week’s Torah portion. In this week’s portion, Korach, the Israelites accept that they will never go back to Egypt. But some of them do choose a new leader: Korach, a Levite and a cousin of Moses, Aaron, and Miriam. Korach argues that all the people are holy, so they should all have the same rights as Moses and Aaron. He sounds like an egalitarian, but his real agenda is to seize power for himself. (See my earlier blog, Korach: Bald Demands.)

Korach is backed by 250 “leaders of the assembly”, and they publicly confront Moses and Aaron, 251 against two. Meanwhile, two leaders in the tribe of Reuben, Datan and Aviram, rebel against Moses a different way. They refuse to come when Moses summons them, and send a message denigrating his leadership. Moses responds to Korach’s challenge with a test: Korach, his 250 leaders, and Aaron will all put burning coals in their fire-pans, then add incense as an offering to God.

And it will be that the man whom God chooses, he is the holy one …  (Bemidbar/Numbers 16:7)

The next day, when they all gather with their fire-pans at the entrance of the Tent of Meeting, God’s “glory” (a divine cloud or fire) appears. God offers to “choose” Aaron by consuming all 251 men opposing him and Moses. They reply to God that it would not be fair to punish all 250 for Korach’s wrongdoing. God then orders Moses to tell everyone:

Get away from around the mishkan of Korach, Datan, and Aviram. (Numbers 16:24)

mishkan = dwelling-place; sanctuary

The word mishkan appears in the Torah 94 times before this point, and every one of those times it refers to the sanctuary that the Israelites construct as a dwelling-place for God. I suspect that here mishkan has a double meaning: it refers both to the tents of the three ringleaders, and to their religious tenet that everyone is already holy.

Moses leads the 251 men with fire-pans over to where Datan and Aviram are camped. Then he warns them to stand back, and they obey.

They went up away from the mishkan of Korach, Datan, and Aviram, from all around; and Datan and Aviram went out, taking a stand at the entrance of their tents, with their wives and their children and their little ones. (Numbers 16:27)

Korach does not have the same physical “dwelling place” or mishkan as Datan and Aviram, because he belongs to a different tribe. They are Reubenites; he is a Levite. The tribe of Reuben camps to the south of, and at a distance from, God’s mishkan. The tribe of Levi camps in a close circle around God’s mishkan. Datan and Aviram might pitch their tents side by side, but Korach cannot. Thus when the leaders of the assembly move away from the mishkan of  all three men, they are separating themselves from the mental sanctuary of believing everything is Moses and Aaron’s fault, and a revolt is justified because everyone is holy.

The assembly also moves to a safe physical distance from the tents of Datan and Aviram. Now it is up to God to respond to the Israelites’ demand for a new leader. Here is God’s first “No”:

Then the earth opened its mouth, and it swallowed them and their households, and all the humans who belonged to Korach, and all the property. (Numbers 16:32)

I’ll set aside for a future posting the moral problem that the small children in the three ringleaders’ families were also swallowed alive. The main thing the Torah is concerned about is that Korach, Datan, and Aviram are killed through obvious divine intervention.

One way to say “No” when people argue for a foolish change is to eliminate the ringleaders in a dramatic way. Does it work? The Torah does not give us a clue, because God immediately goes on to the second way to say “No”. My opinion is that eliminating the ringleaders can stop a rebellion, by making everyone else too afraid to speak up. But it will not change people’s hearts and minds. They will not recognize that the rebel leaders were wrong, and they will still believe life would be better if the leaders in office were ousted.

Meanwhile, the 250 leaders of the assembly have started offering incense on their fire-pans, despite what just happened to Korach. God responds with a second “No”.

Then fire went out from God and consumed the 250 men who were bringing forward the incense. (Numbers 16:35)

What is wrong with these 250 men? Do they really believe God will accept their incense offering? First they stand with Korach against Moses. Then they back away from the mishkan of Korach (his theory of reality) and from the tents of Datan and Aviram. Yet right after they have saved themselves from going the way of the three leading rebels, they put incense in the fire-pans, still hoping that God will accept their offerings!

According to the “Documentary Hypothesis” that the Torah text was assembled from several different sources, this inconsistency may be due to bad editing. Richard Elliott Friedman, a 20th-century scholar, proposes that the sections about Datan and Aviram come from the J source, while the sections about Korach and his 250 followers come from the P source.

But if we read this week’s Torah portion as a single story, then I have to conclude that the 250 “leaders of the assembly” are hopelessly inconsistent because they experience so much inner conflict between the desire for an egalitarian religion, and the reality of the organization chart God imposes on them. I share Moses and Aaron’s sympathy for the 250 wafflers, and I wish they could be enlightened about graceful defeat, instead of eliminated.

The children of Israel also feel sympathy for the 250, and believe the men were serving God. But they make the mistake of blaming Moses and Aaron for the destruction, rather than God.

All the assembly of the children of Israel grumbled the next day against Moses and against Aaron, saying: You had the people of God put to death! (Numbers 17:6)

Thus the second way of saying “No” to the rebellion does not work. The people are still complaining and slandering Moses and Aaron. So God says “No” a third way; God starts a plague to wipe out everyone.

At this point, the “God” character in the story appears to be fed up with the Israelites. I don’t blame “Him”. I admit that when I face people who persist in refusing to accept reality, and  persist in doing things that just make the situation worse, I get fed up. Sometimes I throw up my hands and abandon the whole enterprise. In other words, I get rid of these people by walking away from them.

But Moses and Aaron do not give up. When the plague begins, Moses sends Aaron outside with incense burning in his fire-pan. This is not an action that God has ever authorized. But the plague abruptly stops. My guess is that when the Israelites who are sick, but not dead yet, see Aaron standing “between the dead and the living” with incense smoking in his pan, they have a change of heart. They realize that Moses and Aaron want them to live, and they drop their notion that these two leaders are the problem rather than the solution. Once they drop this notion, God stops the plague.

Moses and Aaron are saying “Yes” to the Israelites—not to their slanderous complaints, but to their right to continue living. And it works; the people change their attitude, and recover from the plague of false accusations.

God follows up with a second way of saying “Yes” to the Israelites, asking Moses to arrange another test. In this test, the leader of each tribe must bring his staff, with his name inscribed on it, to the Tent of Meeting. Aaron’s staff will stand for the whole tribe of Levi.

And it will be that the man whom I choose, matehu will sprout; and so I will make the grumblings over me subside, the grumblings of the children of Israel which they grumble against you. (Numbers 17:20)

matehu = his staff; his tribe

The next day, Aaron’s staff has sprouted, flowered, and borne ripe almonds. Nobody is punished. But everyone sees that God has said “Yes” to both Aaron and the Levites. The tribe of Levi will bloom and bear fruit, and they, under Aaron’s authority, are the ones authorized to handle holy matters.

Does this second way of saying “Yes” work? I think so, even though the next thing that happens in this Torah portion is that the people express despair.

Then the children of Israel spoke to Moses, saying: Hey! We expire! We have become lost, all of us have become lost. Anyone who comes close to the mishkan of God will die. Will we ever be done with expiring? (17:27-28)

This time, the Israelites ask Moses a question instead of grumbling. They tell him their anxiety, instead of complaining or arguing that he is wrong. So I think that the second way of saying “Yes” does work, though not as dramatically as the first way. If only the Torah had recorded Moses’s response! I can imagine Moses replying with a third “Yes”, taking their anxiety seriously and telling the people both how he will help them, and what hard truths they must face.

Does a “Yes” always work better than a “No”? Not quite. I learned as a parent that in a dangerous situation, an unequivocal “No” has to come before any explanation. Furthermore, some kinds of “Yes” do not work—for example, a “Yes” that is merely caving in to the opposition, or a “Yes” that pretends everyone will get what they want when it’s not really possible.

Still, I admire Moses and Aaron for their “Yes” when they stand up for the value of the lives of the people infected with God’s plauge. And I admire the “Yes” of God’s benign test of the trival staffs, with its miraculous flowering.

In times of opposition, may we all receive wisdom about how to say “No” and how to say “Yes”.

Korach: Bald Demands

June 22, 2011 at 12:24 pm | Posted in Korach | 1 Comment

Korach, son of Yitzhar son of Kehat son of Levi, took— along with Datan and Aviram, sons of Eliav, and On, son of Pelet, descendants of Reuben—  men from the children of Israel, 250 leaders of the assembly, well-known men of high reputation; and they rose up before Moses.  They gathered against Moses and against Aaron, and they said to them:  You have too much for yourselves!  Because all the assembly, all of them, are holy, and God is in their midst; so why do you make yourselves leaders over the congregation of God?  (Numbers/ Bemidbar 16:1-3)

Korach = shaven bald; icy

At first glance, Korach’s demand for power-sharing seems reasonable.  By this time, Moses has delegated authority for administration and judging cases to 70 elders, delegated religious rituals to the priests (Aaron and two surviving sons), and delegated most of the disassembly and reassembly of the portable sanctuary to the tribe of Levi.  But Moses remains God’s only mouthpiece, passing on all the instructions and laws he receives from God.  If the people don’t do what God says, through Moses, God punishes them.

Yet, Korach argues, God is in the midst of the people, and we are all holy.  Why do we have to take all our orders from Moses, when God can communicate directly with each of us?  And when we need leaders, why can’t we choose our own?

Korach recruits a few leading malcontents from the tribe of Reuben, and 250 “leaders of the assembly” who want some of the power to create laws and to decide what the people will do next.  In a democracy, they would be running for public office.  But the government of the Israelites is more like a dictatorship, and the visible dictator is not God, but Moses.

The Torah gives us clues that the motivations of Korach, the ringleader of the revolt, are more complicated.  First let’s look at Korach’s lineage.

Korach is a Levite from the clan of Kehat, and a first cousin of Moses and Aaron.  If Aaron’s sons get to be priests, why shouldn’t he?  Furthermore, the job of the Kehatites is to transport the holiest objects in the sanctuary, even the ark itself—but only after the priests have covered them with wrappings.  Only Aaron and his sons are allowed to see the holy of holies.  (See my blog, “Bemidbar: Don’t Look”.)

An ordinary Israelite might prefer not to risk death by looking at the holiest and most dangerous objects in the sanctuary.  But Korach is already carrying these objects, well-wrapped; he is closely related to the priests; and he believes he is as holy as Aaron.  Why should he be denied even a glimpse of the ark?

We can find more clues in Korach’s name.  Korach means the one shaven bald, or the icy one.

The Torah warns the Israelites not to shave bald patches on their heads as a sign of mourning, like other Canaanite peoples.  (However, a non-Israelite woman captured in battle gets to shave her head and mourn her parents for a month before her captor can marry her.)  Israelites  shaved their heads only as part of a  long purification ritual, done for one of three reasons:

1)  To re-enter the community and its religious life after recovery from a skin disease called tzara-at.   According to the Talmud, people were stricken with tzara-at as a punishment for evil speech.  Perhaps Korach had whispered against Moses and Aaron earlier, and in this week’s portion he has recovered and been purified.

2) To officially end a man or woman’s term as a nazir.  A nazir  vows to let their hair grow wild and abstain from all wine and grapes for a certain period.  Korach might have taken the vow for a while to distinguish himself as an especially spiritual, but found that being a nazir was not enough for him.

3)  As part of the ritual of consecration for both priests and Levites, when they commenced their service in the sanctuary.   All the adult Levite men were shaven and consecrated in the wilderness of Sinai (Numbers/ Bemidbar 8:7) so their service could begin.  At the time of Korach’s revolt, the people have moved to the wilderness of Paran, and the Levites’ hair has had time to grow out.  But maybe Korach shaved a second time to demonstrate that he expected to be consecrated as a priest!

He accuses Moses and Aaron of making themselves leaders—because he is trying to make himself a leader.

Korach has a second meaning.  Since kerach means ice, the name Korach also means “one who is icy”.  In Genesis 31:40, Jacob refers to being exposed to “consuming heat by day, and ice (kerach) by night”.

Fire is a frequent metaphor for God in the Torah, and moments of fiery passion characterize those who serve God.  But Korach is icy; he doesn’t understand fire, and he doesn’t understand God.  That’s why he accuses Moses and Aaron of making themselves leaders over the congregation, when in fact God chose them, and they agreed only with reluctance.  That’s why Korach accuses Moses and Aaron of having “too much”; he doesn’t understand that the ability to converse with God isn’t a material thing you can acquire.  And that’s why Korach says everyone in the assembly is holy; he sees holiness as a legal right which God conferred on the children of Israel back at Mount Sinai.

Here’s what God actually said:  You will be to me a kingdom of priests and a holy nation … (Exodus 19:6).  You will be holy because I am holy …  (Leviticus 19:2)

God did not say that the people were already holy.  And God gave rules for good behavior along with both predictions of holiness.  Holiness is a calling and a goal, not an entitlement.  And God chose to use Moses to transmit the rules for behavior that will bring the people closer to holiness.

If the Israelites had a different mission, Korach’s icy alienation from God wouldn’t matter.  If all they needed to do was settle down and accumulate material wealth, Korach’s demands could be rephrased as reasonable, even utopian, requests:  Share the wealth.  Let each individual follow their own intuition.  To the extent that leaders are needed, choose leaders by democratic election.

But the Israelites have a higher calling; they are to dedicate their whole selves to serving God.  This mission requires fire, not ice.  It requires leaders with humility, who don’t indulge in the outward signs of purification (in those days, shaving).  It requires people who are willing to work all their lives to improve their behavior, to  become more holy, to keep their eyes open for a glimpse of God in everything, and to accept that they don’t have to see the holy of holies to be important.

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