FOR KORACH
ON WICKEDNESS AND UNITY
Three sixteen year-old kids, young Yeshivah students, were heading home last Thursday night in Israel. As of this writing, one week later, they have yet to make it home. They were kidnapped by malicious murderous thugs. These are terrorists, whose unapologetic agenda is to commit genocide against every single Jewish man, woman and child around the world.
The security forces in Israel have spent the past week combing through the areas and cells where these criminal hooligans hang out. House by house, they continue their frantic search for these innocent teenage boys. Any moral and decent human being surely hopes that their efforts will not merely be successful, but will also prevent such evil mischief from ever happening again to any person, especially not to school children.
In the meantime, a member of the Israeli Consulate called me the other day. This was not the first time during this week they had called me from the consulate. The calls were to discuss prayer vigils that were taking place in the city of Atlanta, beseeching, pleading for the Almighty to allow these captive boys to come back home safely to their parents, families and friends.
These prayer vigils have happened, and are continuing to happen, all over the United States and all over the world in solidarity. Jewish people, many of whom do not regularly attend services, have suddenly felt the stir of their Jewish souls. The Israeli consulate is not known for its organizing of prayer vigils. This time, though, everyone understands the power of unity and prayer. Moreover, people all over the world have pledged good deeds, by the thousands, to elicit Divine mercy. [Here is the link to join this effort:
A natural unity exists among the Jewish people, revealed in such times. When people, children, are targeted because they are either members of the Jewish faith, or citizens of Israel, the Jewish world, regardless of background or location, wakes up and unites in prayer, in good deeds, and with hope and faith that this madness ends, once and for all.
The families of these children have demonstrated incredible resiliency. They are a diverse group, hailing from different backgrounds and lifestyles. Their pain must be more than anyone can possibly imagine. They are all, though, expressing the same sentiments: Thank you for your efforts, please continue with your prayers and good deeds, and we feel your collective hug. No emotional outbursts, no blame. Simple love and unity, with incredible strength. This melts the heart.
It is unfortunate that unity on this level seems to need a crisis to be revealed. If people could only remain united in good times as well, this world would look much better. At the same time, the fact that people set aside differences for a common goal is highly impressive, and it provides an understanding regarding the two ends of this week’s Torah portion, “Korach.”
The portion records a mutiny orchestrated by one high-ranking man, Korach, against his first cousins, Moses and Aaron. He challenged them, insolently: “The entire congregation is holy and G-d is among them. So why have you made yourselves elite over G-d’s community?” (Bamidbar (Numbers) 16:3.) This complaint was against the priestly family. If all the people are members of the “Holy Nation” – as they were told at Sinai (Sh’mos (Exodus) 19:6) – why is it necessary to impose a priestly family, headed by the High Priest, to introduce holiness to the people?
Korach was, of course, wrong. There are differences among people. The ability to perform rituals and commandments differs from person to person. Some are more inclined to be spiritual and transcendent, while others are inclined to be more earthly and physical. By appointing a priestly tribe for matters of holiness, everyone can look up to them, learn from them, and strive to be like them.
Korach, driven by jealousy and other misgivings, was punished. He and his supporters were uprooted and instantaneously removed from this world in dramatic fashion.
The end of the portion specifies the special gifts to be shared with the priestly family and the Levite family: “I have given you My gift which you must guard (from ritual impurity).” (18:9.) These were a total of twenty-four primarily food gifts, such as parts of sacrifices and offerings to the Temple, gifts of produce grown on the Land, other donations to the Temple, and so forth. The Levites are to be given a tenth of all grown produce.
The Torah clearly wishes to emphasize the appreciation to those families – priestly and Levite – who were chosen as representatives to and for the rest of the people. It is unclear, however, why the Torah finds it necessary to discuss materialistic gains for the priestly family when the emphasis is their example of being holy.
The answer is about unity. All people, and all material matter, have the opportunity to become holy and elevated. The priestly and Levite families were appointed to perform the sacred service, while also serving as an example that all matter, even matters as mundane as food, have the potential to be entered into an elevated state.
Korach missed what real unity is. It is not about breaking the barriers between people; it is, rather, about being unified despite the differences between people which are necessary in order for society to function. This week’s portion demonstrates that everything, even opposites, can be unified if utilized in the right manner and under the right auspices.
No greater power exists than unity. When people combine their minds, talents, resources, time, and so forth, great communities, cities, and countries are the result.
It is fervently hoped that the Jewish people, and all people, remain united in a coalition of goodness. And when the Almighty notices our efforts, He will surely orchestrate the coming home of those abducted children, and the hopeful end to all darkness, ushering in the Messianic era. May this happen speedily in our days.
SUMMARY: Unity in a crisis teaches about its power to continue past the crisis, unlike Korach who preached misguided unity