Parshat Korach

Gouging Out the Eyes

In this week's parsha, Moshe faces a number of rebellions: From Korach and his fellow Levites; from 250 community leaders that want to be priests (some commentators suggest that they were first-borns who had lost the priesthood); from Datan and Aviram: and finally, from the people after the first three groups had been killed.

I want to focus on one part of Datan and Aviram's rebellion. Their cause is not the same as Korachs. They do not seek the priesthood, they simply want a new leader. They claim that Moshe's leadership has failed: "Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the desert, that you should also exercise authority over us?" (Bemidbar 16:13).

Moshe was charged with taking Israel to the Promised Land. As a result of the Spies, that was to going to happen and so, in their eyes, Moshe had lost his right to lead. Therefore, unlike Korach and his followers who rebel against both Moshe and Aharon, Datan and Aviram rebel only against Moshe. This is also why there are two separate punishments. The seekers of priesthood are burnt by God's fire, while the seekers of new leadership are swallowed up by the ground.

Moshe tries to negotiate with datan and Aviram, but they respond: "Even if you gouge out the eyes of those men, we will not go up" (ibid 14).

At first glance, they are simply saying if Moshe tortures them they still won't lisen to him. However, if we examine other uses of this expression, we can see that there was a little more to what they were saying.

The first example is that of Shimshon (Samson). Sefer Shoftim describes how he had caused havoc amongst the Philistines. He was able to walk and sleep in their midst but they were powerless over him. However, after he is betrayed by Delilah, his Philistine lover, he becomes powerless. "The Philistines seized him, and gouged out his eyes" (Shoftim 16:21). They then out him to work and "and he did grind in the prison house" (ibid).

The second case is with the inhabitants of Yavesh Gilad, as described in Sefer Shmuel. Yvesh Gilad was an Israelite outpost on the east bank of the Jordan River, far from the main Israelite populace. They were under siege by Nachash, king of Ammon. They tried to negotiate a surrender. Nachash gave them his surrender terms: "On this (condition) will I make a treaty with you, by gouging out the right eye of every one of you" (I Shmuel 11:2).

In both these cases we see that in the ancient Near East, rebellious slaves had their eyes gouged out. By doing so, they show their complete and utter servitude to their new master.

Therefore Datan and Aviram show their total contempt to Moshe, saying that whatever he does, even if he gouges out their eyes forcing them to be subservient, they still will never be obedient to him and will never accept his authority.

Under these conditions we can that Moshe was extremely distressed and could not understand their response as he had never even "taken a donkey from a single one of them, and I have not harmed a single one of them" (Bemidbar 16:15).

He had never been an autocratic ruler, when hey showed their complete contempt he could not continue attempt any more negotiation but asked God for them to fail.

Last year's Sedra Short on Parshat Korach, entitled: "One Mutiny or Two or Even Three?" appears http://parshablog.blogspot.com/2008/06/parshat-korach-one-mutiny-or-two-or.html

Another Sedra Short on Parshat Korach, entitled: "The Innocent and the Guilty" appears at http://parshablog.blogspot.com/2007/06/parshat-korach-innocent-and-guilty.html

A further Sedra Short on Parshat Korach, entitled: "Aharon’s Blossoming Rod" appears at http://parshablog.blogspot.com/2006/06/parshat-korach-aharons-blossoming-rod.html.

Parshat Korach

One Mutiny or Two or Even Three?

In this week's parsha, Korach organizes a rebellion against Moshe. However, the text is quite confusing. Moshe seems to be going over the arguments a few times, it's unclear what the rebellion is about and even the rebel's punishment.

Let's clarify the complaints:

Claim 1: Moshe responds to the Levi'im: "He (God) drew you near, and all your brothers, the sons of Levi with you, and now you seek the priesthood as well?" (16:10).

The Levi'im seem to want more and be priests as well.

Claim 2: Datan and Aviram say to Moshe: "You have not even brought us to a land flowing with milk and honey, nor have you given us an inheritance of fields and vineyards. Even if you gouge out the eyes of those men, we will not go up" (ibid 14).

They claim that Moshe's political leadership is a failure as he has been unsuccessful in delivering his promise of bringing Israel into Canaan.

Claim 3:
You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do raise yourselves above the Lord's assembly?" (ibid 3).

The people are claiming that everyone has a right to be a priest.

Moshe argues, or tries to argue, his case a few times:

"He (Moshe) spoke to Korach and to all his company, saying…" (ibid 5).

"Moshe said to Korah, "Please listen, sons of Levi" (ibid 8).

"Moshe sent to call Dathan and Aviram, the sons of Eliav" (ibid 12).

Finally there are two separate punishments:

Punishment 1:

"The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property" (ibid 32).

Punishment 2:

"The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property" (ibid 35).

What is going on here?

It seems that there was a coalition of disgruntled groups against Moshe. These groups were united only in their opposition to Moshe.

Group 1: The 250 men

From the challenge Moshe sets them, i.e. to put incense on their fire pans etc, it appears that they wanted to be priests. Ibn Ezra suggests that they were first-borns who had their priestly duties removed from them and given to Levi.

Group 2: Korach and the Levi'im

They seem to be unhappy at being Levi'im and also want to be priests – Rashi suggests that Korach was disgruntled to being overlooked for a leadership position.

Group 3: Datan and Aviram – The tribe of Reuven

They are unhappy with Moshe's leadership – Ibn Ezra suggests that they are disgruntled ate their tribe losing its first-born rights.

Nevertheless, each group has a common claim: Moshe's nepotism.

Korach is the troublemaker. He is the focal point and he unites the group: "Korach the son of Izhar, the son of Kohat, the son of Levi took [himself to one side] along with Datan and Aviram, the sons of Elia, and On the son of Pelet, descendants of Reuven. They confronted Moses together with two hundred and fifty men from the children of Israel".

However, as each group has distinct claims Moshe has to negotiate with each group separately. Adiitionaly, each group is given a separate punishment which is relevant to them, the 250 men are burned and Datan and Aviram are swallowed up.

What about Korach – well he's in both camps he seems to share both fates:

Fate 1: "The earth beneath them opened its mouth and swallowed them and their houses, and all the men who were with Korah and all the property" (ibid 32).

Fate 2: "So Eleazar the kohen took the copper censers which the fire victims had brought, and they hammered them out as an overlay for the altar, as a reminder for the children of Israel, so that no outsider, who is not of the seed of Aaron, shall approach to burn incense before the Lord, so as not to be like Korach and his company, as the Lord spoke regarding him through the hand of Moshe" (ibid 17:4-5).

Last years' Sedra Short on Parshat Korach, entitled: "The Innocent and the Guilty" appears at http://parshablog.blogspot.com/2007_06_01_archive.html

Another Sedra Short on Parshat Korach, entitled: "Aharon’s Blossoming Rod" appears at http://parshablog.blogspot.com/2006_06_01_archive.html.