This week's Parasha features a central
episode in the forty-year wilderness journey, the rebellion of Korach (Korah), Da’tan (Dathan),
Aviram (Abiram), On, and 250 other leaders, "… princes of the congregation, the elect men of
the assembly, men of renown" who “… assembled themselves together against
Moses and against Aaron…" (Num.16:2, 3). The above quotes, as well as the
language employed in the rest of the discourse between the malcontents and
Moshe, contain words and expressions which we have already encountered
elsewhere. The usage of the very same words (or ones emanating from the same
roots), albeit in different contexts, as well as the protagonists' method of
echoing each other's expressions, intensify the story line and highlight their characters
and the issues at hand.
The "princes," with whom we commence the study, are called here
"nesi'im" ("nasi" - singular, of the root n.s.a, meaning to
"lift up"), just as were the leaders in Parashat Nasso (see Num. 4:22ff).
In the latter we noted that "nasso," "lifting, carrying, raising,"
also means "to bear" and in 5:31 (of the same Parasha) it was used as
the "bearing of sin" (in reference to "being guilty").
However, the verb "bearing" may also indicate the bearing of
another's sin in a sense of forgiveness, as is seen in Parashat Ki Tissa (whose
title also means "lifting," being connected in that case, to the
census of the People). In the said Parasha (in Ex. 32:32), Moshe pleaded with YHVH
on behalf of the people, in the wake of the Golden Calf episode, saying,
"If you will forgive…" (or literally "bear"), in Hebrew:
"eem tissa." In Bamidbar (Numbers) 11:11,12 (Parashat
B'ha'alotcha) Moshe complained about "bearing" and
"carrying" the people of Yisrael. “…You lay the burden (massa
Another rendering of Korach and company is "elect men of the
assembly" (ref. 16:2), or "k'ru'ey mo'ed." In
Parashat Emor (in Lev. 23:2-4), we recognized that the root k.r.a is to
“call" and that "mikra" means "a called (out) assembly, a
congregation, or a convocation." Thus, these leaders were not only
"lifted up," but were also honored by being "called out"
(translated here "elect"). However, their "calling" does
not stop there. They are also the "called out" of the "mo'ed,"
which is translated "assembly," but if we refer again to Va’yikra
(Leviticus) 23 we recall that "mo’ed” stems from the root
y.a'a.d (yod, ayin, dalet) and means "appoint, design, or designate."
Thus YHVH's special appointments, His feasts, are called "mo'adim,"
plural, and "mo'ed,” singular. When
we reviewed those concepts, we noticed that the people who are appointed and
designated are collectively called "edah," of the very same root.
Thus, the "nesi'im" (the “elevated ones”) are the "princes of
the congregation," which is the "edah," or the "appointed
assembly." How ironic that these "lifted up" individuals of the
"appointed assembly," who have been "called," or
"singled out" by "appointment" for special
"YHVH-designated" occasions, and who are also men of renown
("shem", i.e. "name" – 16:2b), are the very ones now
"gathered… against Moshe and A'haron" (16:3)! These men did not
understand that it was not for vainglory that they had been raised up. Although
described as "men of name" (translated "renown"), it was
not their own names that were to be lifted, but the name of the One who had called
and appointed them for His name's sake. Let us take note, though, that in spite
of their flagrant behavior their "company" (16: 5, 11,16,21) is still
termed here "eda" which is, as mentioned, "an appointed assembly."
“Nesi’im” is also another word for
clouds, and thus Scripture describes the condition of leaders, such as the
discussed here, as “clouds and winds without rain” (Proverbs 25:14, Jude 1:5).
These "nesi'im," in their blinded
fury and haughtiness, decry YHVH's leaders of choice and dare challenge them
saying: "Why do you lift yourselves up [“tit'nas'u”] above the congregation of YHVH?" (16:3b
italics added). Prior to that they maintain: "This is too much
["rav"] for you, since all the congregation are holy, every one of
them, and YHVH is among them" (16: 3a literal translation, italics added).
Moshe's initial response to these words is to fall on his face, after which he
says: "In the morning YHVH will show who are His, and him who is
holy, and will cause him to come near to Him; even him whom He has chosen, He
will cause to come near to Him. Do this, take fire-pans, Korah and all his
company, and put fire in them, and put incense in them before YHVH tomorrow.
And it shall be the man whom YHVH chooses, he shall be holy. This is too
much ["rav", again] for you, sons of Levi!” (16:5-7
literal translation, italics added). "This is too much for you" -
"rav la'chem" - is the expression employed by the rebels. Moshe was
not unaware of their every word, and answered them ‘tit for tat.’ As he continues,
he says, "Is it a small ("m'at" - opposite of
"rav") thing to you that the Elohim of Israel has separated you from
the congregation of Israel
The sad story continues… Again, notice the wording, "And Moses sent
to call Dathan and Abiram, the sons of Eliab. And they said, 'we will not come
up. Is it a small thing that you have brought
us up out of a land that flows with milk and honey, to kill us in the
wilderness, but must you also seize dominion over us?'" (16:12, 13 italics
added). In their defiance, Da’tan and Aviram are determined to not "come
up" ("na'aleh"), while this is followed by their accusation,
"is it a small thing…" – ham'at" - echoing Moshe's words
in verse 9, "is it a small thing to you that the
Elohim of Israel…?" Their excuse for "not going up"
(“lo na’alea”) is that it was Moshe who "brought them up"
("he'e'li'tanu", of the root “going up") from "a land
flowing with milk and honey," and has not brought them into "a
land flowing with milk and honey" as he had promised (v. 13, 14; see Ex. 3:8).
In this way, these two are responsible
for twisting YHVH's promises and substituting truth for a lie by portraying the
land of their slavery and bondage as a dreamland of the past, while their
supposed grim present holds no promises for the future. They choose to make
their point by not only repeating and twisting Moshe’s own words, but also by
employing the verb for “going/bringing up” (root a.l.h) in a way that imbues
their statement with thick sarcasm. They maintain that the purpose for having
been "brought up" to the desert was in order to "cause them to
die," and so that Moshe could "dominate them with dominion"
– tis’ta'rer hista'rer" (ref. 16:13b). "Sar" is the root
of "dominion," while it also constitutes another word for
"prince," from which the term "Prince of Peace" ("Sar
Shalom") is derived, as well as the names Sarah and Yisrael. They seal their harangue by accusing Moshe of
not having given them "inheritance in fields and vineyards," adding,
"Will you put out the eyes of these men? We will not come up
["lo na'aleh", again]" (16:14, italics added). Their ultimate
end - of "descending/going down alive into Sheol" (v. 30) -
highlights with an eerie light their repeated refusal to “go up."
Moshe's next comment, "I have not taken one donkey from them,
neither have I hurt one of them" (16:15) is reminiscent of Shmu'el's soliloquy in
Shmu’el Alef (1st Samuel) 12:3: "Whose ox have I taken? Or
whose donkey have I taken? Or whom have I defrauded? Whom have I
oppressed?" The accusations hurled
against Moshe are in stark contrast to his description in last week's Parashat
B'ha'alotcha. Miriam and Aha'ron's slandering against their brother was met
there by the words: "Now the man Moses was very meek, more than all the
men on the face of the earth" (Num. 12:3). In light of this statement, the
present malicious words against him seem even more unjust and deplorable.
Now Moshe is angry - "(va)yichar le-Moshe"! (16:15). In
last week’s Parasha (B’ha’a’lotcha) we encountered the same term for anger,
which was appended to the nose (ref. 11:1), making it a “burning of/in the nose.”
The imagery of fire continues. Moshe's anger here is followed by the injunction
to the band of rebels to “kindle” incense on their fire pans and to let
YHVH judge them and the situation (vs. 17, 18). YHVH commands Moshe and Aha'ron
to separate themselves from this "eda" (congregation, assembly), so
that the latter may be "consumed" or "devoured"
as by fire (v. 21). Finally, after Korach, Da’tan and Aviram, and their entire
company are swallowed up, "a fire came forth from YHVH and consumed
the two hundred and fifty men who offered incense" (16:35, literal
translation, italics added).
In 16:9 we read that the Elohim of Yisrael had separated Korach and his
band in order to "bring you near Himself to do the service of the
tabernacle." "Separated" there was "hivdil,"
being of the root b.d.l (bet, dalet, lamed), "to divide, separate, set
apart, exclude, and single out." Later
on, before punishment is meted out to this group, as we just noted, YHVH tells
Moshe and Aha'ron to "separate" themselves from “this
congregation" (v. 21). There too the root b.d.l is used
("hibadlu"). Thus, when those who have been called and separated out
by YHVH, according to His order and method of selection, oppose His ways they become
separated and set apart from the rest of the community, but this time for
reproof of the severest kind. Further,
YHVH says to the congregation (of Yisrael): "Turn away from the tents of
these wicked men" (v. 26). "Turn away" is "suru,"
of the root "sur" (samech, vav, resh), whereas in verse 15 Moshe asks
YHVH to “not turn" to these men's offerings, using the root panoh
(with "panim – face” being its derivative). We have dealt with
"p.n.h" a number of times, and found that it indicates a
"turning toward," in contrast to "sur" which is a
"turning away from." A "sorer"
(again, of the root “sur”) is a stubborn rebel (e.g. Deut. 21:18, 20) – an apt
description of the 250 and some individuals.
Interestingly, the bronze fire pans used by the sinners were to be
salvaged from the fire, and were to be reshaped and made into plates for
covering the altar, thus rendering these objects sanctified. This was to be a
visible sign and a warning to and for the Children of Yisrael, so that in the
future no one who was not of the seed of Aha'ron would attempt again to “come
near” and offer incense before YHVH, “so that
he may not be as Korah and as his company”
(16: 40).
Only one day goes by and the people begin to complain again, saying to
Moshe and Aha’ron: "You have brought death [“ha'mitem”]
on the people of YHVH" (16:41, italics added), thus echoing the words of
Da’tan and Aviram to Moshe in 16:13 ("you have brought us up here… to
cause us to die - le'hamitenu"). In both cases the root is "ma'vet,"
that is, “death” (m.v.t - mem, vav, tav). Once again the cloud covers
the Tent of Meeting and the glory of YHVH appears (ref. 16: 42b), much like the
description in verse 19, where the same thing took place in front of Korach and
company. This time YHVH admonishes Moshe (and Aha'ron) to stand back, as He is
about to “consume” the congregation (v. 45), using the very same verb which we
encountered above (in v. 21). Moshe and Aha'ron fall on their faces, as they
did previously (see V. 22), and what starts out as a plague is halted by Aha'ron's
action of kindling the incense on fire pans, with fire obtained from the
altar. He then runs through the camp,
holding on to the fire pans to "make an atonement… for wrath has gone out
from YHVH" (v. 46), brining the plague to an end (standing “between the
dead and the living,” v. 48). The "wrath" described here is
termed "ketzef", k.tz.f. (kof, tzadi, fey), which is also found
in verse 22, when Moshe and Aah'ron display their concern for the entire
congregation of Yisrael upon the mutiny of Korach and his band, saying:
"Shall one man sin and will You be angry [“tiktzof”] with all the
congregation?" (Italics added). Thus, the entire congregation of Yisrael,
far from learning the lesson displayed before them the previous day, re-enacted
another mutinous scenario.
Following the major affront dealt to the
office of the priesthood and the roles of the Levites, the rest of the Parasha
is devoted to reconfirming their uniqueness, by the blossoming of Aha'ron's rod
(17:1ff.), which is the ultimate evidence, witness and testimony of YHVH's
choice. It was for this reason that another title is being accorded here to the
Tent of Meeting. Ohel Ha’edut, that is, Tent of the Testimony/Witness
replaces its usual title of Ohel Mo’ed (17:7).
A female witness happens to be “eda,” being the same as the word for
“band or congregation” employed so often in our Parasha. This new term may be hinting
at the (poor) ‘testimony’ of the assembly, “eda,” as compared to YHVH’s true
witness, represented by the Tent of the Testimony (Ohel Ha’edut).
Aha’ron’s dead rod, out of the rods of all the other leaders of Yisrael,
"had budded and had brought forth buds, and had bloomed blossoms, and had
yielded almonds" (17:8). This miracle of life out of death, death that has
been so characteristic of these last episodes, was displayed in front of the
entire congregation of Yisrael. As we have already noted (in Parashat Trumah, in
Ex. 25:31-40 regarding the Menorah), almond is "sha'ked,"
which is of the root sh.k.d (shin. kof. dalet) meaning to “watch and to be
diligent." The famous passage in Yirmiyahu (Jeremiah) 1:11, 12, teaches us
of YHVH's watchful determination to perform His word. Here too, after a line of
incidents and insurrections, complaining and disciplinary measures, YHVH is
pointing to His irreversible will (marked by resurrection power) in carrying
out His word and accomplishing it, despite and in face of all opposition.
Another hint as to the power of resurrection is found, of all places, in
the most dreadful description, right before the earth opened up and swallowed up
the rebels. Moshe (wanting to affirm his mission) says (according to the Hebrew
text), “And if YHVH creation will create [translated ‘will do a new thing’] and
the earth will open up its mouth and will swallow… and they go down alive into
the pit [she’ol]…” (16:30). How is it that an act of “creation” is tagged on to
this most morbid scene of death and annihilation? Since “creation” always speaks of life, could
this be alluding to a new creation, springing forth from the “lowest parts of
the earth,” that is, “sheol,” to which Yeshua descended, as stated in Ephesians
4:9? (See also 1 Peter 3:19).
Hebrew Tools for Everyday Use
This week’s Parasha does not yield too many new words and/or expressions
that may be applied to everyday Modern Hebrew speech. The words that we will
attempt to incorporate to modern usage will be: milk, honey, much,
small (quantitative), and one form of the usage of the root a.l.a (which
primarily means to ‘go up’). Both “too much” and “small” are used in the
Parasha as, “rav” and “m’at”. We will see how we may use the first of these, in
a slightly different form, while the second remains the same in sound but has a
slightly different meaning in contemporary use. And as mentioned, we will also
see how the root for “going up” – a.l.h – can be used in a very surprising
manner.
Milk – chalav
Honey – d’vash
How much does the milk cost?
(Notice how ‘oleh’ – ‘goes up’ – is used for “cost”!)
How much does the honey cost? (literally, how much costs the honey?)
The honey costs much
Had’vash oleh harbeh
The milk costs little
He’chalav oleh m’at
Recording:
You will find an old Israeli song which is
traditionally sung on
Shavuot: “a land flowing with milk and
honey”, or
“eretz zavat chalav u’d’vash”
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