Korach (Korah)
Numbers 16:1–18:32; 1 Samuel 11:14–12:22; Acts 5:1–11
“Korach son of Izhar, the son of Kohath, the son of Levi, and certain Reubenites—Dathan and Abiram, sons of Eliab, and On son of Peleth—became insolent and rose up against Moses.” (Numbers 16:1–2)
In last week’s Parasha (Torah portion), seeds of rebellion were sown as the Israelites threatened to replace Moses as their leader. So great was their fear of the giants in the Promised Land, and so great was their unbelief that they would be able to overcome those giants and take the land, that they wanted to forsake the promises of God and and return to Egypt.
In this week’s Torah study, the rebellion continues with the mutiny against Moses’ leadership by a man named Korach (קֹרַח), which means baldness, ice, hail or frost.
A Jewish 13-year-old male reads from a Torah scroll protected by an elaborately decorated Torah tik.
The Abomination of Strife and Division
God loves peace and the Ruach HaKodesh (Holy Spirit) dwells in peace (shalom).
God hates strife and division, calling the one who sows discord between brothers an abomination:
“These six things the Lord hates, yes, seven are an abomination to Him: … one who sows discord among brethren.” (Proverbs 6:16, 19)
To highlight this sin, this week’s portion of Scripture is also called the Parasha of Machloket (Strife) since Korach created division, strife, and disaster within the community through his rebellion, discontent and dirty politics.
In fact, the name Korach is derived from Korcha, which means split.
Open Torah scroll and silver yad (Torah pointer)
With an utter lack of humility, Korach, who was a Levite, rose up against Moses, joining forces with Datan and Aviram, who were from the tribe of Reuben, along with On, son of Pelet and 250 respected chieftains from the Israelite community.
But what charge did the rebels have against Moses?
They accused him of exalting himself over the community:
“They gathered together against Moses and Aaron, and said to them, ‘You take too much upon yourselves, for all the congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?’” (Numbers 16:3)
In fact, this sin that they accused Moses of was, in reality, their own sin. Sadly, many are guilty of such self-deception.
It is vital to realize that people often unknowingly judge others for the very sins that they themselves are committing.
“You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things.” (Romans 2:1)
Moreover, wicked people do not necessarily realize that their deeds are evil, having internally justified themselves that their way is the right way. This in no way negates the seriousness of that sin, however.
Rabbi Rachel Barenblat reads from the Torah scroll. (Photo by Len Radin)
The Genesis of Discord and Strife
There is wisdom in discerning the underlying motivation of a brother creating strife before making judgments and issuing condemnations. And this is just what Moses did.
Moses knew the reason for Korach’s discord—the dark desire that lurked in his heart to exalt himself and the Levites to the position God had expressly granted to the Aaronic priesthood.
Since God Himself had made the priesthood and outlined the duties of the Levites, they were in rebellion against the authority of God.
Moses pinpointed the problem when he said, “Hear now, you sons of Levi: Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to Himself, to do the work of the tabernacle of the LORD, and to stand before the congregation to serve them; and that He has brought you near to Himself, you and all your brethren, the sons of Levi, with you?” (Numbers 16:8–10)
Not too long before their rebellion, God chose the Levites to be caretakers of the Holy Tabernacle—the structure and its vessels—as servants to the Aaronic priesthood.
While all Levites serve God, Aaron and his descendants held the special appointment of approaching the altar to perform sacrifices. The high priest Kohen HaGadol (High Priest) could even enter the Holy of Holies where the Ark of the Covenant stood, a status that would certainly stir some hearts to envy.
Moses pointedly asked the group, “Are you seeking the priesthood also?”
The Word of God warns us against this sort of self-aggrandizing ambition as it brings with it great evil.
“For where you have envy and selfish ambition, there you find disorder and every evil practice.” (James 3:16)
Envy and selfish ambition cause all kinds of trouble in our personal lives, not only at home or at work, but also in congregations and fellowships as those who are neither qualified nor anointed vie for positions God never intended for them to occupy.
The Kohen Gadol (High Priest)
Death and Separation: The Consequence of Strife
“Moses sent a summons to Dathan and Abiram, the sons of Eliab; but they said, ‘We will not come up.’” (Numbers 16:12)
Korach sinned by coveting the more prestigious role of the Aaronic priesthood, rather than that of Levitical servanthood. However, he had the courage to confront Moses directly, face to face.
Datan and Aviram, on the other hand, seemed to remain in their tents during this confrontation. They sinned by rebelling against Moses’ authority over them as God’s divinely appointed leader. When Moses called for them, they replied, “Loh na’aleh (we won’t go up).”
Ironically, those who refused to “go up” to negotiate peace with Moses ended up “going down” to their deaths. The earth swallowed them up (as well as their families and Korach’s family) alive.
“So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly.” (Numbers 16:33)
The other 250 in the group, who were offering incense to God and therefore elevating themselves to the position of the Aaronic priesthood, were consumed by fire. (Numbers 16:35)
The firepans they were offering incense on were rescued and pounded into copper plating for the altar, a visible reminder and warning to stop future encroaching on the Tabernacle and the responsibilities of the Aaronic priesthood.
It was also a reminder to the Israelites that sowing strife, questioning God’s leadership and exalting themselves to positions of leadership that they should not be in ultimately leads to their own destruction.
“A worthless person, a wicked man … he sows discord. Therefore his calamity shall come suddenly; Suddenly he shall be broken without remedy.” (Proverbs 6:12–15)
Jewish men and children pray at the Western (Wailing) Wall in Jerusalem.
Wisdom and Godly Company: Avoiding the Korachs of Today
The rabbis consider this rebellion of Korach the most perilous moment for Israel during its wilderness journey, remembering Korach as the “Torah’s professional troublemaker and the most famous rabble-rousing Jew of all time.” (Torah with a Twist of Humor)
Pointing to the negative example of Korach as a “peddler of hatred,” the rabbis caution that we should not befriend evil people (al titchaber im rashah). Indeed, Proverbs 13:20 counsels that “a companion of fools will suffer harm.”
This is one of the main lessons that we may learn from this Torah portion.
King Solomon (Melek Shelomo), whose very name comes from the Hebrew word for peace (shalom), advises us to find wisdom, which prevents us from following wicked, devious people:
“Wisdom will save you from the ways of wicked men, from men whose words are perverse, who have left the straight paths to walk in dark ways, who delight in doing wrong and rejoice in the perverseness of evil, whose paths are crooked and who are devious in their ways.” (Proverbs 2:12–15)
In fact, in this Torah reading, Moses warned the people of Israel to move away from the tents of Korach, Datan, and Abiram lest they be destroyed by God’s judgment of their sin, as well:
“Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.” (Numbers 16:26)
Destruction of Korach, Datan and Aviram, an illustration from the 1890 Holman Bible
The writing of the talmidim (Yeshua’s disciples) confirms this sage advice of the rabbis and King Solomon: “Do not be misled. Bad company corrupts good character.” (1 Corinthians 15:33)
That is not to say that we should not minister to those who are caught in sin.
Yeshua (Jesus) ate with and talked to sinners and social outcasts—tax collectors, prostitutes, adulterers, beggars and lepers. He loved them enough to share the Kingdom of God with them and call them to repentance and holiness. He did not, however, allow their desires or their behavior to influence or deter His holy purpose.
Yeshua did not allow any outside influence to taint the holiness of His calling.
Likewise, we should not allow strife, jealousy, self-aggrandizement or any other sin to taint our position as royal children of the Most High King.
And rather than being jealous of the power, prestige, position, or possessions of others, we should be content with what God has given us.
“Godliness with contentment is great gain.” (1 Timothy 6:6)
Moreover, Yeshua said, “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.’” (Hebrews 13:5)
With God as our Father and Friend, we can trust Him to meet our social, physical, emotional, and spiritual needs.
Rolling up the Torah scroll during a Shabbat service. (Photo by Noelle Gilles)
The Strife Among God’s People Today
“When you saw that Nahash the king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,’ when the LORD your God was your king.” (1 Samuel 12:12)
Sadly, strife and questioning God’s appointed leadership did not end with this incident in the wilderness.
In the Promised Land, God gave the Israelites judges and prophets, but they continuously rebelled against them.
For instance, in Haftarah Korach, we find the Israelites questioning Samuel’s choice of Saul as the king, even though they had trusted him enough as God’s prophet to go to him for a king in the first place. God answered the people’s request by appointing Saul, and yet many questioned Saul’s fitness for the job. (1 Samuel 11:14–12:22)
Samuel echoes Moses’ response to the Israelites questioning his leadership.
In his anger at the people’s accusations, Moses defends his conduct as an honorable leader, saying to God, “I have not taken so much as a donkey from them, nor have I wronged any of them.” (Numbers 16:15)
Likewise, Samuel tells the people, “Here I stand. Testify against me in the presence of the LORD and His anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I cheated? Whom have I oppressed? From whose hand have I accepted a bribe to make me shut my eyes?” (1 Samuel 12:3)
Saul Meets Samuel, by James Tissot
When the people admit that Samuel had never defrauded them, Samuel outlines how God had faithfully delivered them from their enemies without the aid of a king.
Samuel provides a sign of his authority, confirming that the choice of Saul as king is ordained by God. That sign is unseasonable rain during the dry season:
“Is it not wheat harvest today? I will call upon the LORD, that he may send thunder and rain. And you shall know and see that your wickedness is great, which you have done in the sight of the LORD, in asking for yourselves a king.” (1 Samuel 12:17)
So the Lord confirmed His displeasure with the people by sending thunder and rain on what should have been a joyous feast day.
When the people repent and ask Samuel to pray, he tells them:
“Fear the LORD and serve Him faithfully with all your heart. For consider what great things He has done for you. But if you still do wickedly, you shall be swept away, both you and your king.” (1 Samuel 12:24–25)
Samuel anoints Saul as king.
Still, strife did not end here. The Jewish historian, Josephus, recorded that the Jews of his time “fought with each other, doing everything their besiegers could have desired.”
At the time of the invasion of Jerusalem in AD 70, Titus and his Roman warriors found no less than 24 different factions fighting amongst themselves, each convinced that only they had the right way to ensure the salvation of the Jewish people.
In fact, the destruction of the Second Temple is linked to this sinat chinam (baseless hatred) between opposing factions.
Today, the Jewish people still struggle with division and strife. In Israel, animosity and contention rise up between various sects of Judaism: Ultra-Orthodox, Conservative, Reform, secular, and even Messianic.
All this discord and friction in the Jewish community exists despite being a people who share a common history and heritage and who worship the same God.
Yet, there is hope. The recent Unity Day highlights efforts among people and organizations in Israel who successfully nurture Godly unity within the nation.
This problem of strife and division amongst brethren is not unique to Israel and the Jews either. The Christian Church is also plagued with many thousands of splits and denominational divisions—each once convinced that they have the truth while all others are in error.
Strife and division result in splits. A quarrel-ridden congregation or home is doomed to destruction. How can it be otherwise since a house divided upon itself will not stand? (Mark 3:25; Matthew 12:25)
Jewish men read Scripture during morning prayer in an Israeli synagogue.
Choose Humility Over Strife
The truth of the matter is that Moses did not exalt himself over Korach and the others; it is God who raised him up into the position of leading Israel out of Egypt.
It was not his own desire to be the leader of Israel; rather, he was a leader of Israel as an act of obedience to the Lord. He was not in that position due to self-aggrandizing ambition or a desire to rule over others.
Even in that exalted position, Moses was called the most humble man on earth (Numbers 12:3); and we are told to humble ourselves as well.
Walking in humility is being willing to walk in obedience to our calling—whether God is requiring us to wash dishes or serve in a position of leadership or wash dishes while in a position of leadeship.
It also means allowing God to exalt us in His perfect way and time—not to exalt ourselves out of jealousy or discontentment but to be content in our status today. (1 Peter 5:6)
Rabbi Shlomo Moshe Amar, the Chief Rabbi of Jerusalem, with Jewish Scholar Yosef Yehudah Joseph J Sherman at Ohr Somayach, Jerusalem.
Gentleness: Another Solution to Strife
In addition to contentment and humility, we are not to seek a showdown or create a power-struggle; we are to seek harmony and peace, allowing God to judge between men.
The Bible tells us that “a soft answer turns away wrath, but a harsh word stirs up anger.” (Proverbs 15:1)
We must remember also that we all see through the glass of God’s mysteries dimly (1 Corinthians 13:12). One day, though, when all truth is revealed at the second coming of the Messiah, it will perhaps be effortless to live in a world without strife or division with our Messiah reigning from Jerusalem.
Until then, we must make a concerted effort to walk in holiness and unity because this is where the anointing is.
May we all learn to walk in greater humility, contentment and gentleness towards all people; and may God bring unity and peace between brothers, as it is written, “Hinei mah tov umah na’yim; shevet achim gam yachad—Behold how good and pleasant it is when brothers dwell together in unity.” (Psalm 133:1)
