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(Numbers chapter 16)
The story of Korah's rebellion is a fascinating drama, full of passion and intrigue. Although the Torah is grudgingly
silent regarding the background and details of these events, the aftermath of the rebellion is treated with surprising detail.
The Torah records numerous occasions when Israel failed and subsequently was punished, at which point the story ends. Not
so with the story of Korah lingers on.
After Korah and his followers were destroyed, the people complained repeatedly, bringing upon themselves disaster after
disaster. Let us consider one of the major points of contention Moses' authority.
In response to the challenge that Korah presented to Moses, the earth opened up its mouth to swallow Dathan and Abiram.
Why, then, did the people continue with their verbal assault on Moses and Aaron saying, "You murdered Yahveh's
people." (Numbers 16:41)
The use of the word 'you' in this context indicates that Moses and Aaron were being held personally responsible
for the deaths of the insurgents. Did the people really believe that Moses was acting out of personal vengeance? Were they
totally oblivious to what they had just witnessed: "Hereby you will know that Yahveh sent me to perform
all these acts, as they were not done of my own mind." Numbers16:28
Remember that most of the casualties occurred during the plague that took place only at this point, and not during the
actual rebellion. However, the people once again turned to Moses, complaining in the wake of the plague: "Behold,
we die, we perish, we are all perishing! Everyone who approaches the sanctuary of Yahveh dies; have we stopped dying?"
Numbers 17:12
Did the people believe that Yahveh killed at random? Were they unaware that Korah and his followers had committed a grave
sin? Why do they continue to complain after seeing the tragic consequences of their initial complaint? Why don't they learn
from their mistakes?
These events address a basic problem raised by Korah that was never explicitly treated. "For the
entire congregation is holy and Yahveh dwells in their midst; why then do you raise yourselves above the congregation of Yahveh?"
Numbers 16:3
Regardless of Korah's motives, the question of equality remains in the Biblical system, which separates the priests
from the rest of the nation.
Let us take a closer look at the events leading to the plague. The people blamed Moses and Aaron for the death of Korah
and his followers. They were convinced by the divine sign, yet they turned to Moses and Aaron: "Was there no other way to
prove your point? Did all these people have to be destroyed?" It was an emotional outburst, not a rational argument. However,
the severity of Yahveh's response seems incomprehensible: "Remove yourselves from amongst this congregation
and I will destroy them in an instant." Numbers 16:45
When Korah went to the sanctuary with his two hundred and fifty followers, he gathered the entire nation to witness the
outcome. Yahveh responded by saying: "Separate yourselves." Numbers 16:21 Again
we find Yahveh's response totally out of proportion with the severity of the infraction. Although in the end Moses managed
to deflect the danger of destruction, we are left to ponder the significance of the threat, i.e. Korah's attack on the
priesthood. He claimed that the entire nation was holy and therefore there was no need for a separate priestly class and anyone
should be able to enter the sanctuary and bring the incense offering.
Although Israel did not challenge Moses' authority, they nonetheless identified with Korah's argument. They did not understand
why they could not fully participate in the sanctuary worship. After all, weren't they a "kingdom of priests?" (Exodus 19:6)
Why should they be considered strangers, who may not enter the temple?
Once Israel accepted Korah's argument and rejected the barrier separating the sacred and the mundane, they found themselves
faced with a new situation. While standing near the Tabernacle, their behavior had to be impeccable, which it wasn't. Had
Moses not pleaded on their behalf, a deadly plague would have devastated the camp. Mourning the death of Korah and his
followers, their reaction, though acceptable under normal situations, was intolerable once the barriers had collapsed. The
presence of the Shekinah demanded restraint and self control. (Leviticus 10:3)
When the people protested, Moses sent Aaron to stop the spread of the plague. Frustrated and desperate, the people returned
to Moses and said: "Behold, we are all dying." (Numbers 17:12) After the plague they finally understood the severity
of their situation. They realized that the plague was not a punishment for a specific sin, but a result of the total breakdown
of barriers, which they had brought upon themselves. "Everyone who approaches the sanctuary of Yahveh dies." (Vs. 13) The
people were now ready to appreciate why the division was necessary.
Now that Israel understood that holiness demanded separation, the time was ripe to re-introduce the institution
of kehuna, the priesthood. A sanctuary for the entire nation could be established in their midst on one condition: that there
be barriers. The priests serving within the Tabernacle had to be separated from the daily tension and strife of life
while the remainder of the nation could continue to lead a normal life, yet the Tabernacle in their midst would
remaine their focus and direction.
Yahveh's response to the people's second complaint: "You (Aaron) and your children and your father's
house with you shall bear the iniquity of the sanctuary and you and your children with you shall bear the iniquity of your
priesthood and to the consecrated vessels and the altar they will not approach and neither they nor you will perish."
Numbers 18:1- 3
The children of Israel finally appreciated the institution of the priesthood. They finally understood why barriers were
necessary to become a kingdom of priests and a holy nation. At this point, the priesthood could be re-established and the
barriers, which were rejected due to Korah's rebellion, were rebuilt with the entire nation's consent.
~ Based on a teaching by Rav Yair Kahn ~
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