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From the Rabbi:
Parshat Korach is an enigma which on one hand seems superficial and petty yet on the other hand seems to hint and supreme mysteries without giving us much to grab on to. Bickering over political power, perceived nepotism and generalized doubt about Moshe Rabbeinu's prophecy seem beneath Am Yisrael at this point, so it's hard to take Korach seriously and not simply dismiss him as an immature rebel. Later, the overplayed emphasis on life, death, incense, and the role of priesthood present a strange puzzle, difficult to find any meaning and relevance, especially in these tumultuous times.
If however we keep in mind the context at this point in the Biblical narrative, we can perhaps see all these things not only a narrative of historical events as they happened, but also witness Klal Yisrael wrestling with existential questions which are as poignant today as they were way back then.
Last week we read about God's decree that Am Yisrael would not go into the land in that generation. All the adults would have to die (save a select few) during the next forty years of wandering in the desert. So let's put ourselves in their shoes. If you're diagnosed with a terminal condition and told you have up to forty years left, but for sure won't see your life's work accomplished nor see your children carry it on, what's your psycho-emotional state? Words like despair, hopelessness and meaninglessness come to mind. Our participation in History is now over, and yet we're still here, just waiting around to die.
In that context Korach Dathan and Aviram and their collaborators challenge Moshe's leadership not just out of jealousy over his power and status, but also from a sense of his having failed the flow of History. Moshe, you've led us to a meaningless life. We refuse to believe that history has already forgotten us. We cannot swallow the notion that we came to this world for a purpose other than participation in linear history. The suggestion we're here to study Torah, know God and earn our portion in the world to come doesn't cut it for us; there needs to be palpable progress made in our lifetimes that we can see our fingerprints on.
This reading shows us that Korach's attitude is all too common today. The insistence that ultimate meaning is to be found in participation in creating social change fuels so much of our Jewish ethos today, from the Tikun Olam focus within progressive movements which place social justice work at the very pinnacle of Jewish values, to "we want Moshiach now" to, placing all our chicks in the basket of political Zionism; the drive to see concrete historical progress as the measure of our spiritual worth has come to dominate our culture. And it isn't all wrong.
But Korach wasn't all-right either. Historical progress is not the only measure of our spiritual growth, and "we're all holy" loses the notion of Human ability to come close to God and become more elevated in their spiritual consciousness. It comes out as "we're already all holy", and thus loses and spiritual aspiration. There is not only room for an a-historical spiritual progression within Judaism, it's an absolute necessity of Human development. We all know that a person's inherent worth cannot be measured by their financial assets, resume or worldy achievements. We can't necessarily quantify closeness to God, but we certainly can experience it and choose to grow towards it. So Korach and his cohort of 'only-this-world-matters' activists are appropriately swallowed by the Earth. If all that matters to you is matter, there you go Korach. This dynamic is echoed in the Haftara in the suggestion that appointing a king will only lead to corruption and abuse of Power. As Rebbi Yochanan says (Pesachim 87b) הרבנות מקברת את בעליה "Worldy Power consumes [lit. burries] those who wield it".
Then, in a pendulum like reaction we swing to the opposite extreme. A purely a-historical spirituality in which the progression of history doesn't matter, only matters of spirit and development of personal piety and ascension of consciousness. This is recognizable in certain Eastern traditions, but also in exilic Judaism which for centuries abandoned any hope of historical progression, accepted exile and focused on scholarship, piety and purity of heart. This is articulated in Am Yisrael's reaction to Earth swallowing Korach. (16:34) "All Israel around them fled from their voice, for they said, "let not the Earth swallow us too!". What proceeds is a mass moment of departure from history in Nadav and Avihu like moment in which 250 people who had offered incense were consumed in fire. Intentional death by closeness to God.
In order to stop the plague of a culture focused entirely on preparing for death (perhaps not so different from the Egyptian cults?) it is The Kohanim become the central focus of the remainder of the Parsha. Thier function in bringing the Ketoret to the people, in the staff of Aharon blossoming and in the mandate of Priestly gifts that closes the Parsha all place the Kohanim in the void between history and eternity.
In the Zohar, Aharon is called "שושפינא דמלכתא" The bride's escort - the one responsible for bringing the bride to the Chuppah. If Am Yisrael is the Bride to Hashem (Yes, I believe this can and must be expanded beyond just Israel - but that's a different sermon) the role of Kohanim is to facilitate intimacy between matter and spirit. To take us away from achievement in either this world or the next and ignite the attraction between Eternal and Temporal. We cannot find our meaning exclusively in the flow of History towards some static ideal, nor by escaping it into eternal and changeless Bliss. There needs to be a palpable love between body and soul, an Erotic attraction which charges the tension between an unbridled life of material indulgence and a purely ascetic austerity of spirit. ♫Spirit and Nature dancing together♫!!
If we sacrifice our principles and values to preserve our worldly life, is our life more than a terminal illness in which we're living only to enjoy what we can of this world and prepare for death? On the other hand if we are too ready to die for our principles and abandon history to those who seek to dominate it, we equally betray our eternal principles in not fighting for their manifestation. Rather each of us has to be a like Aharon, (17:13) "he stood between the dead and the living until the plague was checked". Those who seek to dominate this world render it meaningless, and those who abandon this world for eternal meaning will let it be destroyed. Somewhere in between there must be a Gardner of Eden.
We must balance the preciousness of life next to the vastness of our immortal and eternal souls. Only in that precarious balance can there be true Holiness, and only in Holiness can the world reach is Divine Destiny of Relational fulfillment.
Shabbat Shalom,
Reb Shlomo
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