#34 — Parshat Korach

 

Numbers 16:1- 18:32

 
 

Overview

Together with Parshat Shelach, Parshat Korach describes the deep low point of rebellions that almost brings Israel to complete destruction. We could describe the book of Bamidbar (Numbers) as a journey to the edge of Sheol and back. In Parshat Korach we are literally on that edge. Only through the intercession of Moses and Aaron does Israel’s story continue.

In Parshat Korach, Korah, Dathan, and Abiram together with On and 250 other prominent Israelites rebel against Aaron’s high-priesthood and Moses’ leadership, saying, “All in the congregation of the L-RD are holy … why then do you exalt yourself above the assembly of the L-RD?” (Numbers 16:3).

The L-RD dramatically confirms the special positions of Moses and Aaron. It is only because of their intercession that the entire congregation is not consumed. The earth swallows Korah, Dathan, and Abiram and all their households alive. The 250 men who sought to usurp Aaron’s priestly position are consumed by fire when they approach G-d with their burning incense.

When rebellion flares up again the next day and the L-RD’s wrath starts consuming the people, the plague is stopped because Aaron atones for the people.

To confirm Aaron’s special position, twelve staffs – one for each tribe (the one for Levi having Aaron’s name on it) – are laid before the L-RD. The next day only Aaron’s staff is miraculously blossoming.

The L-RD again states that the priesthood is only for Aaron and his sons, with the Levites as their helpers. Pretenders to the office should be put to death (Numbers 18:1-7).

All the consecrated things of the people as well as the first fruits are for the priests (Numbers 18:8-20). To the Levites are given the tithes of the Israelites. In turn, the Levites must give their tithes to the priests (Numbers 18:21-32).


A Matter of Life and Death.

Standing Between the Living and the Dead

“And he stood between the dead and the living and the plague was stopped” (Numbers 16:48). This sentence summarizes the drama and message of Parshat Korach.

We read twice that G-d’s wrath is so provoked by Israel’s rebellion that the L-RD wants to “consume them in a moment” (Numbers 16:21,45). The second time G-d’s “wrath has gone out” and the people start dying.

At that crucial moment Moses tells Aaron to take a censor with fire from the altar and incense to make atonement for the people. Aaron stands between the living and the dead and the plague stops.

The very thing contested in the rebellion of Korah, Dathan, and Abiram is confirmed dramatically: Aaron, the high priest, has a unique place as the G-d-given mediator between G-d and the people.

The Rebellion

Korah, Dathan, and Abiram’s rebellion challenges the leadership of Moses and the priesthood Aaron, but especially focuses on the latter. The Levite Korah, together with his followers, wants to take over the priestly role. The rebellion is both against G-d-given leadership and against the special place of the G-d-given priestly mediator.

Korah, Dathan, and Abiram are swallowed up with their entire households. The 250 men who also desire the role of priest are consumed by fire. This demonstrates how seriously G-d takes this insurrection. The rebellion is squashed for the day. But the hearts of the people remain unchanged.

The next day the rebellion flares up again. Israel’s grumbling brings the nation to the brink of destruction until the G-d-given mediator takes his place. The message is clear: life and a relationship with the L-RD is only possible by following the direction He gives, under the leader He appoints, and with the High Priest He installs.

The Priest-King

The very serious message of Parshat Korach is something we should also take to heart when we consider the Messiah who is both ruler and priest (combining Moses’ and Aaron’s separate roles).

Moses states, “In the morning the L-RD will show who is His, and who is holy, and will bring him near to Him. The one whom He chooses He will bring near to Him” (Numbers 16:5). 

And so in our parsha the chosen one is Aaron who shines in his position as priestly mediator between G-d and Israel and who secures Israel’s survival by atoning for them. All is well for the moment.

But generations later, in the time of the prophet Jeremiah, the covenant between G-d and Israel seems irreparably broken. In Jeremiah 15:1-4 G-d said even a combined intercession of Moses and Samuel wouldn’t stay His wrath any longer. 

Nevertheless, again we find a promise of hope. A promise of an even better mediator. One whom the L-ORD selects and brings near to Him as the most effective intercessor:

“Their prince shall be one of themselves.
Their ruler shall come out from their midst;
I will make him draw near, and he shall approach Me,
for who would dare of himself to approach Me?” declares the L-RD.
“And you shall be My people, and I will be your G-d” (Jeremiah 30:21-22).

This is a clear prophecy about the coming Messiah who will not only be a ruler but who will also approach G-d as a priest.


Legitimate

This Priest-King doesn’t take on this role illegitimately as Korah sought to do. Rather, he is given both his unique royal and unique priestly position by the L-RD Himself.

In the Second Psalm, which also describes a rebellion. G-d says, “As for Me I have set My King on Zion My holy hill” (Psalm 2:6).

And in Psalm 110 we read about this same ultimate chosen one. The L-RD has sworn and will not change his mind: “You are a priest forever after the order of Melchizedek” (Psalm 110:4).

When we consider the position of this ultimate chosen One, the message of Parshat Korach is extra stark. The deadliest mistake we can make is dispensing with the G-d-given mediator. How dangerous to think, like Korah, that we are all holy enough (Numbers 16:3). Or to reject His L-rdship, just as Dathan and Abiram contested Moses’ leadership (Number 16:12).

The Vindicated Chosen One

In our parsha, Aaron’s priesthood is vindicated by the miracle of his blossoming staff. But in Psalm 2 and 110 the L-RD also vindicated the priest-king. 

We believe this ultimate chosen One is Jesus the Messiah. He died for our sins according to the scriptures (see Isaiah 53). But G-d raised Him from the dead, vindicating Jesus as being indeed His ultimate King and Priest.

Messiah Jesus is G-d’s ultimate remedy for the broken covenant and the G-d-provoking rebelliousness of the human heart. Thanks to His intercession, Israel’s story will continue. He stands in the gap for us, just as Aaron did for sinful Israel.

Our parsha shows that the recognition of G-d’s Chosen One is a matter of life and death. Acknowledging Him and sheltering behind His atoning work is the only ultimate safe place for sinners facing our holy G-d. 

By placing your faith in what Messiah Jesus has done for you, come to the side of the living where the wrath of G-d is atoned for completely. As Psalm 2 states about G-d’s chosen One, “Blessed are all those who take refuge in Him (Psalm 2:12).

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#33 — Parshat Shelach

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#35 — Parshat Chukat