Korach

This weeks Torah portion describes various rebellions that take place against Moses and Aaron’s  leadership on the journey through the desert.  Last week, after the testimony of the spies, they were told they would have to wander for forty years in the desert before entering the promised land. It is little wonder, then that they were less than happy with Moses’ decisions.

Although they are described as one, there are two distinctive revolts going on. The first, that of Korach is primarily against Aaron.  He quotes God’s own words to Moses; from Exodus chapter 19 ‘You shall be a kingdom of Priests and a holy nation’ and from Leviticus chapter 19. ‘You  shall be holy, for I the Eternal am holy.’

Are not all of Israel to be considered Priests and holy?  What then makes Aaron so special? He is Moses’ brother – was he really God’s choice or Moses’?  It is a good argument and one that chimes well with today’s sensitivities.  Korach seems to be arguing that everyone is equal and has equal claim to the priesthood. Except that Korach is also of the tribe of Levi, and a cousin of Moses and Aaron. There is no evidence he cares about the priestly claims of the rest of the people; he is only concerned about himself.  Why should Aaron be High Priest? Why not he?

Dathan and Aviram bring a different case. They argue on the basis of Moses’ track record. Yes he got them out of Egypt, but failed to bring them to the promised land and they are all going to die in the wilderness.   But they too do not fully support their own argument. They are descendents of Reuben, the first born son of Jacob.  How come the Levites are suddenly top tribe?  Levi was only the fourth son. In a society where primogeniture is the norm, they feel distinctly hard done by. So, while Korach wants to be Aaron, Dathan and Aviram want to be Moses.   Traditional commentators argue this is the reason the revolts failed.  They were hypocrites, using false arguments, and with no sound strategies. They simply wanted the top jobs – reason enough, perhaps for them not to get them.

Because of this, despite some sympathy for Korach, we remain on the side of Moses. However, the method and the extent of the punishment leaves one feeling distinctly uneasy.  God opens up the earth and the leaders of the revolt are swallowed up. God then burns up their 250 supporters and when the people protest this treatment a plague is let loose and ravages the community. Was that really necessary? What difference this to any modern despot who deals with protest equally summarily?

What are we to learn from this?  That violence is justified?  That Moses was right because he won? That principled rebellion against leadership is always wrong?  Clearly not. The Bible could have presented the story altogether differently, painting Korach as despicably evil and Moses as a saint. That it does not do so and moves away from any sort of platitude that suggests that good always wins out over bad is testament to the realism of our tradition. There is doubt in the story – sufficient to mirror the doubt in life. How do we know, when in the midst of some political struggle where exactly the good and the right reside? Politics is complicated, existence is complicated and there certainly aren’t any easy answers.

There is a second ending to the story that describes not violent punishment, but the peaceful promotion of Aaron’s cause when his rod miraculously buds and blossoms into an almond tree. This image looks to a future of fruitfulness and productivity.  Out of challenges can come hope. Out of rebellion whether it is successful or not can come a changed order.  We can only live in hope….

Sybil A. Sheridan