Beth Elohim Messianic Synagogue
Parashah #38: Korach (Korah) B’midbar (Numbers)16:1-18:32
Haftarah: Sh’mu’el Alef (1 Samuel) 11:14-12:22
B’rit Chadashah: 2 Timothy 2:8-21; Y’hudah (Jude)1-25
Never enough! “I want and deserve what he/she has. Why should you be the one who gets all the breaks? You are no better than me! Hmm, how can I get what I want and make that person, and the community think I am not self-serving? I have it! I will tell him/her that they are assuming too much responsibility; they should have help! Besides we are all holy! Yeah, that’s it!”
The above self-discussion could have been one that Korach had with himself as he attempted to usurp Moshe’s G-d-assigned authority and responsibilities for the nation. This brings us to the main themes of this parashah, ambition and authority. We may associate the 10th Commandment with Korach’s attitude and selfishness. “Do not covet your neighbor’s house; do not covet your neighbor’s wife, his male or female slave, his ox, his donkey, or anything that belongs to your neighbor” (Ex. 20:17). In the case of the parashah, it is Moshe’s position that Korach was coveting, disregarding the fact that G-d assigned the task of leading the people through the desert specifically to Moshe with Aharon as the spiritual leader. Any argument should have been settled when the people accused Moshe and Aharon of “killing” Adonai’s people (Num. 17:6), but G-d demonstrated the perpetuity of the Aaronic/Levitical priesthood by causing the rod of Levi/Aharon to produce buds, flowers, and ripe almonds, signifying the complete life cycle of an almond tree and the permanence of the priesthood. Even though true believers are called by G-d a new priesthood in 1 Peter 2:9, the books of Ezekiel and Jeremiah indicate continuation of the priestly duties in the millennial kingdom.
Disputes about anything or anyone must have an origin of breeding. They are always motivated by pride manifested as greed, power and other sources depending on the character of the individual. As we learn in our parashah, the only people not affected is an individual who has become very “G-d-centered” which takes time and experience in developing a “Torah” nature, centered on living for G-d. A dispute is made worse when the individual who initiated it attempts to deny any selfish motive and even attempts to make a claim that their motive is within the principles of G-d’s Torah. In Korach’s case, he argued with Moshe that “You take too much on yourselves! After all, the entire community is holy, every one of them, and Adonai is among them. So why do you lift yourselves up above Adonai’s assembly?” (Num. 16:3).
Reading this narrative we discover another common feature within a dispute. The disputant often tries to muster supporters, drawing them into the dispute. Korach not only involved specific individuals from the descendants of Re’uven, but he also involved 250 men of Israel, leaders of the community, key members of the council, men of reputation” (Num. 16:1-2). Korach was a coward who needed “back-up” to strengthen his case.
With all of Korach’s training, knowledge, and given the privlege of serving G-d in the Tabernacle as a Levite, and serving the community, he still wanted more. He did not need money, honor, and a pedigree. The core of the problem is based in the animal soul present in all humans but controllable with a spirit of G-d. Korach was bothered by the fact that Moshe had something he didn’t have in being G-d’s chosen emissary with incredible responsibility for the Israelites. Korach would not have minded not having this position as long as no one else had it. The last straw was when G-d designated Aharon as the Cohen Gadol. This is the “headwater” of a dispute. The fire behind a dispute is insecurity and greed that builds until an explosion of self-righteousness comes to the fore. The spirit of G-d within the individual is extinguished and the yetzer hara (evil inclination) assumes control of the individual’s thoughts, speech, and actions. Korach, a man who had it all and was destined to fulfill a roll of honored service to G-d, fell to unprecedented depths of infamy as he was swallowed up alive into She’ol (Num.16:31-3).
There is a curiosity concerning the fact that in Numbers 16:12 Moshe sent to summon Datan and Aviram, the sons of Eli ’av but not the son of Pelet identified in verse 1. These two men are also mentioned in Num 16:24,27, again without mentioning On the son of Pelet. This begs the question, why?
We will now look to the Talmud for a possible answer, although it is not written in G-d’s Torah.
On was the leader of the tribe of Re’uven. In the Talmud (Sanhedrin 109b) we are told that Korach’s wife strongly encouraged him into the rebellion but the wife of On was against On’s participation. “She told her husband that G-d made him a leader of his tribe but also a follower of Moses. Why go against G-d’s will just to obtain more power? So, she got her husband drunk and when he passed out in bed she sat outside their tent with her hair down. A married woman is supposed to have her hair covered but if they had their hair uncovered and hanging down it was a sign of rebellion against her husband. When Korach and his gang arrived to pick up On they found his wife standing in defiance against them and decided not to mess with this woman and thus left On alone. By doing this she saved not only her husband’s life, but that of her family. This entire story is told in the name of On Son of Peleth. On in Hebrew means one who is seeking power and wealth. The word “Peleth” means “to flee.” When placed together we see that On was seeking more power and wealth, but the one who was helping to build the family caused him to flee from it.”
Although the story is a rabbinic one and not verifiable in G-d’s Torah, it makes some valid and interesting points, especially in regard to the role of women. Let’s look at the honor given to women in G-d’s Torah and in rabbinic literature.
A woman on valor is described in G-d’s Torah in Proverbs 31:10-31. These verses praise her as a strong, capable, and virtuous individual who contributes positively to her family and community. The passage highlights her wisdom, industriousness, and her fear of the L-rd.
The Talmud teaches that a woman has been given special insight as she would be too busy keeping a kosher home and raising her children to spend time studying Torah like her husband who receives his spiritual insight through the study of Torah. So a man is instructed to pay attention to his wife’s arguments about spiritual things because she may be more spiritually discerning.
As Messianic Jewish believers, we have access to and believe the complete Torah of G-d that includes the Old Testament and the Renewed, refreshed Covenant to provide instructions on every aspect of living including relationships. The old adage “the hand that rocks the cradle rules the world” certainly has validity but not to include an excuse for not studying G-d’s Torah. This command applies to everyone (see Deuteronomy 6:4-11).
Although some may blame Korach’s wife if she indeed influenced him to rebel against Moshe and Aharon, or praise On’s wife for discerning the consequences associated with rebellion, when we stand before Yahshua in judgement, we will be held personally accountable with no one else around to blame or praise for our choices. As we walk on this earth in G-d’s Torah we need to understand that G-d has a specific plan for us and that we need to rejoice in blooming where we are planted. G-d will place us in the environment that will allow us to produce maximum fruit for His glory.
Haftarah: 1 Samuel 11:14-22:22
The prophet Samuel, who was a descendant of Korach, gathered the Jews to attend the installation of Saul as king of Israel. During the address to the people Samuel shouted “Here I am; bear witness against me before G-d and before His anointed; whose ox I did not take, or whose ass did I take, or whom did I rob; or whom did I oppress, or from whose hand did I take a bribe…” This is compared to Moshe’s statement in the parashah “I have not taken a donkey from a single one of them, and I have not harmed a single one of them” (Num. 16:15.
The nation gathered at Gilgal for a second coronation of King Saul- the first one having lacked a convincing census. They offered sacrifices and rejoiced. Samuel then asked the people to testify that he never committed crimes against them, and they confirmed his statement. He told them G-d saved and lead them every step of their journey and chastised them for wanting a tangible king over G-d as their sovereign Ruler. He assured them that even though this was not a wise choice, G-d would be with them IF they followed His commands, statutes, and laws. However, he also reminded them of what would happen to them if they chose to go their own way. As confirmation to the people that Samuel was not speaking in his own authority, he asked G-d to send a thunderstorm although it was not the season for storms. G-d confirmed Samuel’s admonishment with a storm and the people asked Samuel to intercede for them and have G-d stop the storm. The ending of this haftarah reflects what we must engrain G-d’s Torah in our minds and constantly demonstrate a loving obedience through our thoughts and actions; “For G-d will not forsake His people for His great names’ sake; for G-d has sworn to make you a people for Himself.” We also see the truth of Samuel’s concern that the people wanted a human king over G-d. It was never a good idea and today we are reaping what we have sewn as people who often make extremely unwise choices that result in disastrous consequences.
B’rit Chadashah: 2 Timothy 2:8-21
This letter is one of encouragement from Paul to Timothy who was younger in the faith than Paul, and who was discouraged because of the constant arguing and needless babbling among those who professed belief in Messiah. We read in 2 Tim 2:12 and forward: “If we have died with him (Messiah Yahshua), we (future) also live with him. If we persevere, we will also rule with him. If we disown him (through our thoughts or behaviors), he will also disown us. If we are faithless, he remains faithful, for he cannot disown himself. Keep reminding the people of this and charge them solemnly before the Lord not to engage in word battles. They accomplish nothing useful and are a catastrophe for the hearers! Do all you can to present yourself to G-d as someone worthy of his approval, as a worker with no need to be ashamed, because he deals straightforwardly with the Word of the Truth. But keep away from godless babbling, for those who engage in it will only become more ungodly, and their teaching will eat away at people like gangrene. … The L-rd knows his own and let everyone who claims he belongs to the L-rd stand apart from wrongdoing.”
This passage reflects on the parashah, again validating the truth and reliability of the Old Testament, and its applicability for us today. The sins of Hymenaeus, Alexander, and Philetus spoken of in 1 and 2 Timothy, were that these men spoke against a physical resurrection. They considered it figuratively or metaphorically. That is, the only resurrection was from ignorance to truth or from sin to righteousness. Their teaching in the assembly divided the people just as people who teach against Yahshua as the Messiah do in so-called Messianic synagogues where the people are not well-grounded enough in Torah to rebuke these individuals or have rabbis who are afraid of confrontation for the sake of upholding G-d’s Torah. This type of fear is exactly what Paul addressed with Timothy. Paul was no “cream puff” as he “turned them [Hymenaeus and Alexander] over to the Adversary, so that they will learn not to insult G-d.” (1 Tim:20).
Today we hear all sorts of comments about people’s frustrations and fears about being watched by “big brother,” drones, and AI (Artificial Intelligence technology) I submit that our concern should lie with the One who created the universe and is watching the entire world and sees everything. “Nothing in all creation is hidden from G-d’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13).
Shabbat Shalom,
Rabbi Tamah Davis-Hart