This week’s Torah Portion entitled “Korah” is found in Numbers 16:1-18:32. I’ve chosen to entitle my reflections on this reading as “Rebels in the Congregation” for reasons that will become readily apparent as we move through the discussion.

In this post, among a great many other things, we will examine the arch-antagonist of the story: Korah. Who was Korah and what was he all about? Why did he foment and lead a rebellion against God, Moses and Aaron? And what lessons are we, as disciples of Yeshua Messiah, to take away from this very compelling Torah Reading?

 

_____________________________________________________

Introducing Korah-Dathan-Abiram

In our last study entitled “One Law For All—Reflections on Torah Portion Shelach Lekha” (“One Law For All“) we learned of a fear-based uprising that developed among the people against Moshe and Aharon as a result of the spies’ report on the Promised Land.

The people were condemned to 40-years of wandering in the wilderness as a result of their seditious murmuring. But suffice to say, the seditious murmuring did not end there with the people. For we find on the heels of that uprising, as detailed in this week’s study, a second, and dare I say even a third uprising develops among the people against Moshe and Aharon.

Recall that the uprising as detailed in Shelach Lekha (last week’s reading) was a general, nationwide uprising among the people. There were no specific instigators mentioned, with the exception of the returning spies (minus Caleb and Joshua) who framed their report on the Land in such a way that it caused the people to fear the inhabitants of the Land.

This week’s reading entitled Korah (ie., Korach in certain Hebrew-based texts) identifies three-men as the instigators of a second and ultimately a third uprising. These men are identified as Korah, Dathan and Abiram.

We find that Korah gets the most press in this story. For whatever reason, Korah’s fame (or infamy if you will) and leadership complicity in this uprising not only elicits more questions than received answers to the question of why he would lead an insurrection against the Creator’s chosen leaders; he also has become the focus of a small handful of writings by apostles of Yahoshua and of a great many extra-biblical traditions and side-stories by renown rabbinic writers.

Korah’s Fame Or Infamy

We find in all existing writings related to the person of Korah that his seditious actions threatened the theocratic unity of the nation. [Expound]

As much as the biblical and extra-biblical account seems to place the focus of Korah’s insurrection against Moshe’s leadership of the nation and Aharon’s Priestly position, when we step-back and really consider his role in the uprising he led, we quickly find that his and his followers’ rebellious actions were really against YHVH. [Moshe and Aharon just happened to be convenient, tangent human targets upon whom the rebels could place their displeasure.]

According to J. H. Hertz:

“Korah was a demagogue, and recoiled from no weapon that would discredit Moshe” (pg. 638; Sontoro’s Pentateuch and Haftorah).

Biblically speaking, Korah was a direct descendant of Levi, one the 12-sons of Ya’achov (ie., Jacob). And interestingly enough, he was a first-cousin to Moshe and Aharon. Obviously, the challenge that Korah posed to Moshe and Aharon was intensified by his close, biological relationship to them. (Who says that blood is thicker than water, huh?)

As I just mentioned, the person of Korah has been the inspiration of a great deal of rabbinic mythology. Rabbinic tradition asserts that Korah was “extremely wealthy, clever and astute” (Article: Korah the Rebel of the Bible).

As a Levite of the Kohathite clan (ie., Kohath was one of Levi’s sons who entered Mitsrayim (ie., Egypt) along with Jacob and Levi’s ten-brothers and their families as recorded in Genesis 46), Korah was privileged to serve in the Mishkan (ie., Tabernacle—his clan was responsible for care, transport and set-up of the Tabernacle), although he seemed to view his position as less of a privilege, and more of a slight against his side of the Levitical line. Of course, Korah seemed to hold Moshe responsible for his self-deluded lack of privilege, as evident in his statement to Moshe:

“You take too much on yourselves! After all, the entire community is holy, every one of them, and Adonai is among them. So why do you lift yourselves up above Adonai’s assembly” (Num. 16:3; CJB)?

 

The Challenge

The leaders of this second-rebellion were Korah (who among so many other things was also Moshe’s and Aharon’s cousin), Dathan (some translations express his name as Datan), Abiram and On. Now, Dathan, Abiram and On were Reubenites.

It should be mentioned that On is mentioned only once in the story, although there are, of course, rabbinic traditions as to why this is so. I’ll touch upon this interesting tradition a little latter on in this discussion.

Korah, Dathan, Abiram and On were described as princes of the congregation. These, along with 250 “princes” (KJV) (ie., “naw-see,” meaning leaders or chiefs), assembled to challenge Moshe’s and Aharon’s authority (16:2,3).

 

As mentioned earlier, the gathered group stated to Moshe and Aharon (although most believe that it was really Korah who made the statement) that the whole congregation was holy (specifically every member of the congregation was holy) and that YHVH was among (ie., “taw-vek,” meaning in the midst of) the congregation. So the question posed was:

“How then are you lifted above the assembly of YHVH (ie., “Why then do you exalt yourselves above the assembly of the LORD”-ESV)” (16:3; KJV).

Interestingly, the LXX (ie., the Septuagint) words the group’s question or challenge somewhat differently. It reads:

“Why do ye set up yourselves against the congregation of the Lord?”

Now, the Septuagint’s rendering of the question is somewhat contradictory to the Masoretic text’s rendering (ie., the text upon which most of our English translations of the Tanakh are based). And this contradictory wording certainly plays into or suggests a connection to last week’s Torah Reading that included the account of the spies’ report and the subsequent denial of the people to possess the Promised Land.

If you will recall, YHVH’s judgment that was imposed upon the nation of Israel as a result of peoples’ murmuring and threats against Moshe and Aharon resulted in the people being denied possession of the Land of Promise and 40-years of wandering in the wilderness. And it certainly makes sense that this week’s reading detailing yet another uprising would have been a carry-over from last week’s reading.

Dathan-Abiram-On—Likely Accomplices

Now, we’ve already touched upon Korah’s lack of privilege issues being a likely contributor to his role in this uprising. However, rabbinic tradition ascribes some tribal complexities as being likely contributors to Dathan’s, Abiram’s and On’s challenge to Moshe and Aharon.

To begin with, Dathan, Abiram and On were of the tribe of Reuben. As you may or may not know, Reuben was the eldest of Jacob’s 12-sons. However, we find documented in Genesis 35 that Reuben slept with one of his father’s (ie., Jacob’s) concubines (vs. 22). Turns out that Reuben’s father heard about that transgression. Later on, we find documented in Genesis 49 that upon Jacob’s calling together his 12-sons to give them his last words before his death, Jacob revealed that he knew of Reuben’s indiscretion. And as a result of that indiscretion Reuben lost his birthright and preeminence among the other 11-Tribes (vss. 1-4).

The rabbinic tradition that there existed tribal complexities involves the descendants of Reuben believing they should rule the nation because Reuben was the eldest son of Jacob. This belief supposedly remained embedded in the minds of the Reubenites despite their Patriarch (ie., Reuben) having lost his birthright.

Then to add insult to injury, when the nation journeyed from one destination to the next during their sojourn in the wilderness, the Tribe of Reuben would proceed the Levites who were transporting the Tent of Meeting and the Ark of the Covenant (Num. 2:16, 17; 10:18, 21). This tribal processional order placed the tribes of Reuben and Levi in close proximity to one another. Thus, the thinking is that there was a great degree of ongoing tribal rivalry and bickering between the two.

Despite the text stating that the group consisting of Korah, Dathan, Abiram, On, and some 250-other princes of Israel posed the challenge to Moshe’s and Aharon’s authority, it would seem that the speaker for this group of malcontents and rebels was Korah, for he is personally mentioned in Moshe’s response to the group’s challenge (verse 5).

This confrontation sent Moshe down to the ground on his face before YHVH (vs. 4). It is unclear here whether Moshe’s act of contrition was for purposes of assuaging YHVH’s soon to come wrath and judgment upon the malcontents, or to seek YHVH’s direction on how He wanted Moshe and Aharon to handle the confrontation.
_________________________________________________________________________________________

YHVH Does the Choosing

We know that YHVH chooses who or what tribe(s) He desires to be near Him (ie., what tribe(s) will be permitted to serve Him and the capacities in which those tribes would serve Him, as well as who He appoints as the nation’s human leader) (vs. 5). In this specific case, the point is who did God choose and appoint as the nation’s human leader and priest?

In order that this be fully and undeniably understood by these rebels, Moshe subjects the rebels to a “species of ordeal” (according to J. H. Hertz on vs. 6). A “species of ordeal” is “a means of obtaining evidence by trials, through which, by the direct interposition of God, the guilt or innocence of an accused person is firmly established, in the event that the truth could not be proved by ordinary means” (The New Advent Catholic Encyclopedia; Ordeals).

In simpler words, Moshe was led to put the question of his and Aharon’s leadership to a God-sanctioned test.

Thus, according to Hertz, some of the naysayers would:

“Assume for once the functions of priesthood and God would show whether or not He approved of such assumption” (Pentateuch and Haftorah; pg. 639).

And the specific function alluded to here is the taking up of censers (ie., firepans) by Korah, Dathan, Abiram and conceivably On. Those censers would hold burning coals from the brazen altar (ie., the Altar of Burnt Offerings). Those burning coals would be topped with sacred incense that was used exclusively for the Altar of Incense that stood just outside the Holy of Holies within the Tent of Meeting (Exo. 30:1-10).

It must be absolutely clear in our minds that only a Levitical Priest would be permitted to perform such a function. Indeed, this was an exceptional test that Moshe was subjecting the rebels to. But the end result of that test would leave no question in anyone’s mind as to who YHVH had appointed as his leader and high priest over the nation.

In putting the rebel through this so-called “species of ordeal,” Moshe retorts indignantly to the group:

“Ye take too much upon you” (vs. 7).

In other words, you’re crossing the line here with this insurrection you’re leading. And your sins are in the end going to find you out!

And then he asks them (in what I believe to be one last attempt to get the rebels to think clearly about what they were doing before it was too late):

“Do you value the privilege to serve that YHVH has given you from among the tribes of the nation? You and all thy company gathered together against YHVH…” (vss. 8-11)?
_____________________________________________________________

Those That Refused the Test

Turns out that Dathan and Abiram would refuse to participate in Moshe’s “ordeal of species.” Their response to Moshe’s challenge seems to nicely agree with the Septuagint’s rendering that the rebels saw Moshe’s leadership as a challenge to the wellbeing of the congregation as opposed to Moshe unilaterally taking on leadership over a nation of holy people. (That is, the allegations against Moshe and Aharon was that they took on leadership of the nation without any agreement or consensus of the people or from God; that Moshe was simply abusing and lauding his self-imposed power over the people.) For Dathan and Abiram charged Moshe with misleading the nation by not delivering to them that illusive Promised Land. Again, this hearkens back to last week’s Torah Reading and the people being condemned to 40-years of wandering for their refusal to take possession of the Land after hearing the spies report (Num. 14:45).

Thus, Dathan and Abiram blamed Moshe for the nation’s failure to possess the Land.
_____________________________________________________________

Challenge Accepted

Korah and company (absent Dathan and Abiram) stupidly accepted Moshe’s “species of ordeal” that would go down the next day (vss. 16-19). Dathan and Abiram on the other hand refused to participate in the test, for when time for the test came the next day they remained in their dwellings along with members of their families. YHVH instructed Moshe to clear members of the nation away from the general area of Dathan’s and Abiram’s dwellings.

Thus YHVH permitted Moshe to “dress the table of judgment” (if you will) that would befall Dathan and Abiram before the actual sentence would be carried out. Basically, Moshe stipulated, if Dathan and Abiram were to die natural deaths—that is nothing untoward would happen to them as a result of their rebellion–then it would be evident that he, Moshe, was NOT YHVH’s chosen leader. If, on the other hand, Dathan and Abiram were to die a violent and abrupt death in connection to their rebellious actions, then, well, it would be evident that Moshe was Yah’s obvious chosen leader.

J.H. Hertz summed it accordingly:

“Their guilt would be apparent and Moses’ authority vindicated” (Pentateuch and Haftorah; pg. 642).

Judgment Rendered

As the story goes, Dathan and Abiram, as well as their entire households were swallowed up by the earth beneath their dwellings.

Concurrently, the 250-chiefs who gathered against Moshe and Aharon at the Tabernacle with their censers at the ready, were horrendously consumed or devoured by fire that came from the presence of YHVH.

The summary judgment that was meted out on Korah, Dathan and Abiram was obviously reminiscent of the instantaneous judgment that was rendered unto Nadab and Abihu when they offered “strange fire before YHVH (Lev. 10).

Some place Korah with Dathan and Abiram in being swallowed up by the earth beneath their dwellings. Others (and I’m included in this group) place Korah with the 250 chiefs who were consumed by fire from YHVH (vs. 19).

The reason I believe Korah was consumed by the fire of YHVH is because Dathan and Abiram refused to participate in the “species of ordeal,” while all indications were that Korah agreed to participate in the challenge. Also in verse 27 the narrative documented only Dathan and Abiram (ie., absent Korah), who came out and stood in front of the door of their dwellings prior to being swallowed by the earth beneath them.

Another interesting element to this story is the strange omitting of On from the list of persons who were destroyed by the wrath and judgment of YHVH. Rabbinic tradition offers that the whole insurrection was instigated by Korah’s wife. (Sound like something we’ve heard before? Woman being made the cause of problems in the world according to some rabbinic thinking.) Well, according to these same rabbis, it was On’s wife that talked him out of further participation in the rebellion, thus saving his and her family’s lives.

The story goes that On, upon separating himself from the rest of the rebels at the behest of his wife, was internally conflicted. So he confided to his wife that he feared being singled out and persecuted by the other rebels if he chickened out. On’s wife told him not to worry himself with the details and that she would take care of everything. So she gets him drunk and he falls asleep. After putting On to bed, she makes her appearance seem as though she had been engaged in intimacy with On and she then positioned herself at the entrance of their dwelling so that any who would come inquiring as to whereabouts of On, would see her. So when the rebels came to fetch On to carry out the challenge, they noticed the immodest appearance of On’s wife, turn away and go about their business.

Cute little story right? Is it true? Hehehehehe. Again, cute story.
__________________________________________________________________

Death Is Meted Out To the Rebels of the Congregation

Rabbinic Tradition holds that Korah, Dathan and Abiram, along with all their belongings and their families, upon being swallowed by the earth beneath their dwellings, YHVH had condemned them to Sheol. Sheol in a direct sense refers to the grave. However, in the mystical sense, sheol is often considered to be the realm of the underworld where not just human souls are often condemned awaiting their final judgment, but also where fallen divine beings await their judgment.

Along this same line of thinking, some contend in our Faith that Yeshua, during His 3-days in “the grave,” went down to the underworld to preach to the captives therein.

All this is a fascinating study that I believe has little in the way of solid biblical evidence to support such mystical thinking. Do I believe that such a realm exists? I do. But do I believe this realm was the destination of the rebels in our story or that Yeshua went down to Sheol to preach to the captives therein, I can’t say.

I will contend, at least for the time being, that at death, the human body returns to the earth from which it was made, and the spirit of the deceased goes to YHVH who gave it. Both await the return of Yahoshua to transform the degraded body into a glorified one, that will reunite with its spirit that was kept under Yah’s eternal care.
_______________________________________________________________________

The story continues

The brazen censers of the 250-men who were consumed by YHVH’s fire were collected and hammered into plates to cover the Altar of Burnt Offering.

YHVH asserted that the rebels’ brazen censers had become holy unto YHVH. For they contained the burning coals of the Altar of Burnt Offerings and the sacred incense that is used on the Altar of Incense. Thus re-purposing of these censers served as a reminder of this tragedy; a memorial and warning that the burning of incense unto YHVH was sacred and confined to Aharon’s priestly line (16:36-40).

It should be warned that depending on which English translation you read this account from, your chapters and verses may differ at this juncture of the story. Texts based on the Jewish Publication Society record this portion of the story in starting with the first verse of chapter 17. All other translations that are based upon the authorized or received text proceed chapter and verse as I am providing here.
_____________________________________________________________________

And We’re Still Not Done Yet!

One would think that the deaths of Korah, Dathan, Abiram, and the 250 princes of Israel would have been so horrendous that anyone else who would even think to challenge Moshe’s and Aharon’s leadership and authority would be permanently discouraged from doing so. Interestingly, however, the tragedy that befell these men DID NOT put an end to the murmuring and challenges to Moshe’s and Aharon’s leadership.

Rebellious attitudes continued to linger in the minds and hearts of the people immediately after the deaths of Korah, Dathan, Abiram and their followers. Thus, a third-uprising was born. These disillusioned and bitterly impassioned individuals blamed Moshe for all the tragedy that had befallen the nation up to this point (vss. 41, 42).

The people had become disillusioned, believing that the rebels were “YHVH’s [elect] people.” So a congregation (ie., in Hebrew an “edah” or a group of individuals) gathered yet again to confront Moshe and Aharon. (Truly, some people never learn, do they?)

And yet again, Moshe and Aharon come before YHVH for instructions on how to deal with this [now] 3rd insurrection, or in an attempt to stave off YHVH’s “certain to come” wrath and judgment against the rebels” (vs. 43).

To make this already long story a little shorter, as a result of this 3rd rebellion some 14,700 souls were overtaken by a sudden plague outbreak (vs. 49). Most, if not all, the nation would have succumbed (ie., died) from this plague outbreak had it not been for Aharon who quickly grabbed his censer, placed burning coals from the Altar of Burnt Offerings, the coals overlaid with sacred incense, and came between the dead and the living. (In other words, the deadly plague seemed to rapidly spread from a central point within the assembled group of rebels, moving outwardly.)

Hertz describes an interesting personification of the plague in this story whereby the wrath of YHVH is seen as a divine entity. It is viewed even as a messenger who executes YHVH’s punishment upon the wicked and guilty. (Similar to the death angel that went throughout Egypt, slaying the firstborn of Egypt on the very first Passover evening.)

Thus, Aharon’s actions created a line of defense, separating the living from the dead and causing the personified wrath of YHVH to leave the people.
_______________________________________________________________________

The Rest of the Story

The remainder of this Torah Reading deals with the certification that indeed Aharon was YHVH’s chosen man to be High Priest (ie., the Cohen Gadol) through the miraculous budding of his staff in comparison to the other 11-tribal leaders’ staffs that did not bud.

From there, Father delineates the duties and emoluments of the Priests and Levite workers to ensure that there was no confusion as to what each was supposed to do in the service of the Tabernacle and of YHVH.
_____________________________________________________________________

The Haftorah Reading for this week is found in 1 Samuel 11:14-12:22

We find in this reading Samuel (ie., a mighty prophet and final Judge over Israel) giving his parting message to the nation. The message Samuel gives comes at the time of the coronation and ascension of Shaul (ie., King Saul) to his kingship over the nation.

Samuel reminded the people that they had taken their eyes off of YHVH. They sinned in their “belief that they could trust only in a visible king, whereas their trust should have been complete in God. The danger was that now they would put their trust still less in God” (Hertz, Pentateuch and Haftorah; pg. 651).

Although the people sinned, Samuel instructs them to sin no more (12:21, 22).

And despite the corrective tenor of Samuel’s parting message, he reminded the people that YHVH would not forsake them for His Namesake. For Israel would remain a people unto Himself.
____________________________________________________________________

Why Did Korah Rebel? The Rabbis Opine

The one question that seems to be asked by most bible students as it relates to this story, especially Jewish rabbis and scholars, is why did Korah rebel?

I’ve found in my research that there seems to be universal agreement that Korah did in fact rebel. But the question generally ends there without much in the way of a true biblically based understanding of why he rebelled. Instead, rabbinic teachings have taken great liberties with conjuring up stories and tales of why he rebelled.

Elizabeth Bolton, in her article entitled “Why Did Korah Rebel?” presumes that Korah’s rebellion was over “concerns with Aaron and his levitical/priestly privileges” (Why Did Korah Rebel).

Bolton then summons up for her reader rabbinic back-stories that were designed to offer an explanation as to why Korah did what he did. The one story she highlights in her article details what appears to have been an ongoing contentious debate between Moshe and Korah over the efficacies of tzitzit wearing and the burdensome ritual purity laws. She reports that rabbinic literature records Korah as ultimately declaring, “The Torah is not from Heaven; Moses is not His prophet nor Aaron his priest” (PT San 10:27d-28a).

One Midrashic writing proposes the following dialogue between Moshe and Korah as it relates to the wearing of tzitzits, with Korah referring to some 250 garments (possibly worn by the 250 co-conspirators of Korah) that he made without tzitzits, but had a ribbon of blue fashioned into the fabric. Korah asks Moshe:

“Do these cloaks require tzitzits?”

Moshe responds:

“Yes, they do.”

The group retorts to Moshe:

“For a garment of another color one dyed wool string is sufficient, yet when an entire garment is dyed, its very color is not sufficient.”

The rabbinic story continues the discussion:

“Does a house filled with Torah scrolls require a mezuzah?”

Moshe responds:

“Yes, it does.”

Korah responds:

“How can a single paragraph be enough? You did not receive these commandments from God; you devised them on your own” (Bamidbar Rabbah 18:3; cf. Rashi to Num. 16:1).

And then Bolton takes her assessment of Korah to a very strange place that I find a little difficult to swallow.

Most folks who are on the side of God and of His Torah would basically see Korah as a “bad” person; or even a villain of sorts. Bolton however, frames Korah as a “whistle-blower” oF sorts, whose challenging existence in the camp served as a “prod at complacency” and to “call attention to issues…and call the authorities to account.” And then she wraps up her article with a positive spin on the Korah story, suggesting that it “offers a simple teaching about our basic freedom to challenge authority and redress injustice wherever we may find it.”

Can you say, whaaaat?

Interestingly enough, the craziness surrounding Korah and why he did what he did does not end with Elizabeth Bolton.

Other rabbinic sources frame Korah’s story from the perspective of a tribal struggle. These see Korah and his people as washed up, one-time “priests” and “singers” who were reduced to nothing more than “doorkeepers” (Who Was Korah?).

Still other rabbinic sources highlight the Dathan and Abiram end of the story, framing these two gentlemen in a similar, once great, now washed up light as Korah.

W. Gunther Plaut, in his article entitled “Who Was Korah?” does detour somewhat away from rabbinic speculation and attempts to look at the Korah story from more of a biblical perspective. He correctly identifies the Korah-Dathan-Abiram uprising as being more a rebellion against God than against Moshe and Aharon.

I did find Plaut’s assessment of God’s judgment against Korah and his ilk very engaging, pointing out the fact that God could have simply pulled the plug on the rebels’ lives causing them to die unceremoniously. Instead, since their insurrection was aimed at God indirectly (ie., “undermining His [God’s] chosen human representatives”), the judgment and wrath they faced took on an extremely “memorable form” (Plaut).

Obviously, the “memorable form” in which the wrath and judgment of YHVH was meted out upon the rebels had a dual purpose of (1) punishing the rebels; and (2) sending a clear and pointed message to the entire nation that they not make the same foolish mistake that Korah, Dathan and Abiram made.

There is a very interesting observation that Plaut makes in his article that I must share with you. And that observation has to do with how the rabbis hijacked and used the story of Korah to their religious and political advantage. For Plaut reports that certain mishnaic and talmudic writings use this story as a warning against any who would “challenge the divine sanctity of rabbinic teaching.”

This makes sense since the rabbis assert that they received their authority directly from Moshe in the form of the “Oral Tradition” (aka the “Oral Law”).

The fly in the ointment as it relates to the rabbis’ deluded understanding of their role in Judaism, as Plaut astutely points out, is that rabbis do not have the undeniable miracles from God to support their claims of unchallenged authority that Moshe had at his disposal. The only thing that the rabbis had access to in order to defend that rule over the people is spiritual threats of eternal damnation to any who would challenge their authority. Since they have no proof that they have the authority to condemn anyone to hell, they have only the people’s ignorance and fear as the foundation upon which to put forth their threats (cf., Sanhedrin 109b).

And Plaut also identifies another aspect of the story that I believe is important to consider.

Korah’s argument challenging Moshe and Aharon’s authority rests on the premise that the entire congregation of Israel was indeed “holy.” Thus, if the whole of the congregation was holy, there was really no need for Moshe to instruct them, nor would there be a need for Moshe to pass down commandments and laws to the people.

Twisting an Essential Element of Faith-Holiness

Like so many other would be demagogues throughout history, the premise of Korah’s argument against Moshe and Aharon was horribly flawed. If you recall, the group led by Korah asserted to Moshe in no uncertain terms that the entire nation was holy, which of course would prompt questions as to Moshe’s and Aharon’s legitimacy as the nation’s leaders.

From a biblical standpoint, true holiness is in a sense a destination for the people of God to aspire to. And I agree with Plaut to a great extent in his statement:

“…holiness can never be fully realized within history, yet the people are to act as if it can be or even as if it has been realized.”

Indeed, the Creator on numerous occasions throughout His Torah demanded that the people be holy as He is holy (Lev. 11:44, 45; 19:2; 20:7). Thus, holiness as it pertains to the people of God requires that they follow in the Ways of YHVH (who Himself is Holy) in all areas of their lives (1 Pet. 1:15). Unlike the implements of the Tabernacle which YHVH through fiat declared to be holy, when it comes to people, they must actively take on the standards of holiness that God has given to them in His Word.

Yah and His Son Yahoshua are the true examples of what holiness looks like. Torah is the means by which one works toward achieving a semblance of that holiness. The Holy Spirit aids in that endeavor of working towards a holy state of being by empowering and enlightening the one seeking to live a holy life.

In my opinion Korah was incorrect in his assessment that the children of Israel were holy. Certainly the people were far from being holy. If they were holy, they would not have fallen into the predicament they found themselves in during the three-uprisings against YHVH and His appointed leaders over the nation.

I believe more accurately that the people were (and continue to remain) special unto YHVH. Yet they refuse to do that which (ie., obey YHVH and His Torah) would bring them to a state of holiness that would be wholly and acceptable to YHVH.

Could Israel (or for that matter any one of us) truly reach a place of true holiness as outlined by YHVH in His Torah? I believe it is possible; even more so today under the renewed covenant.

My last word on this issue of holiness, however, is that we must discern the difference between imputed holiness (which a true child of God receives upon accepting the sacrifice of Yahoshua for their lives) and living and walking in a state of holiness (which we are commanded to do as God’s elect, through obedience to His Torah and the teachings of Yahoshua Messiah). Far too many people rely exclusively on imputed holiness (which is vitally important to every believer), while living substantially less than holy and righteous lives, disappointingly different from the lives that Father clearly requires of His elect).

 

What Does Korah Represent to us Today?

For me, THE question to be asked here is not so much a question of why Korah rebelled, but more so, what lessons should the true people of God learn from Korah’s rebellion?

Certainly, this Torah Reading does not go into the psychology of why Korah, Dathan and Abiram did what they did. For Moshe simply details the events of the insurrection and the outcome therein.

But for us today, it’s passages like Jude 1:10, 11 that actually puts Korah’s insurrection into a proper and very relevant perspective for the disciple of Yahoshua Messiah. The passage reads as follows:

“Now I want to remind you, though you know all these things: The Lord first saved a people out of Egypt and later destroyed those who did not believe; and He has kept, with eternal chains in darkness for the judgment of the great day, the angels who did not keep their own position but deserted their proper dwelling. In the same way, Sodom and Gomorrah and the cities around them committed sexual immorality and practiced perversions, just as angels did, and serve as an example by undergoing the punishment of eternal fire. Nevertheless, these dreamers likewise defile their flesh, reject authority, and blaspheme glorious ones. Yet Michael the archangel, when he was disputing with the Devil in a debate about Moses’ body, did not dare bring an abusive condemnation against him but said, ‘The Lord rebuke you!’ But these people blaspheme anything they don’t understand. What they know by instinct like unreasoning animals they destroy themselves with these things. Woe to them! For they have traveled in the way of Cain, have abandoned themselves to the error of Balaam for profit, and have perished in Korah’s rebellion. These are the ones who are like dangerous reefs at your love feasts. They feast with you, nurturing only themselves without fear. They are waterless clouds carried along by winds; trees in late autumn-fruitless, twice dead, pulled out by the roots; and wild waves of the sea, foaming up their shameful deeds; wandering stars for whom the blackness of darkness is reserved forever” (Jud. 5-12; HCSB).

Contextually, Jude is speaking to the heretical false teachers that were making their ways in and around the Assemblies of Messiah during his day. And he saw the insidious danger that such rebellious individuals were posing upon the first-century C.E. Body of Messiah. These individuals, according to Jude, were acting out of ignorance and animalistic instincts. Thus it could certainly be said that these had within and upon them the spirits of Cain, Balaam and Korah.

Sandy Simpson, in her article entitled “Korah’s Rebellion—Is It Still Happening Today,” suggests that these false teachers may have been Nicolaitans or precursors of the Gnostics that Paul and Timothy were having to contend with in Ephesus in their day (Deception in the Church-Korah’s Rebellion).

Indeed, I have spoken to the subject of false Torah teachers and their teachings that are pervasive in many areas of our faith community today. And the damage that these teachers and their teachings wreak upon the Body is unforgivable. And the only method for dealing with these is to (1) rebuke them; (2) pray that they repent from their evil works—ie., straighten-up and fly right; and (3), until they get their acts together, refrain from having fellowship with them.

Internal Rebellion—A Spirit of Korah

Apart from guarding against false teachers and their heretical teachings, we need to guard against what I like to call a “spirit of Korah.”

I see the “spirit of Korah,” not just embodied in the persons of those who are false teachers, who deny and speak out against the true elements of the Faith, but also that is potentially manifested within each of us.

We all have the tendency to rebel against YHVH: especially against His Ways; against the teachings and instructions of Yeshua; and against Yah’s Will for our lives. And it is that spirit of Korah-like rebellion that we are all capable of fostering or manifesting in our lives that can, if left unchecked and unrepented of, results in our being judged and incurring the wrath of Yah in our lives.

You know, so many of us, especially those who have any substantive ties to churchianity, feel that because we’re saved (recall Korah telling Moshe that the whole nation of Israel was holy, so we don’t need you?), that we don’t need to live holy and righteous lives. And that erroneous thinking is further exacerbated by the thinking that because we’re saved, we can simply ignore and even get away with ongoing, unrepentant sins in our lives; that we can live any way we choose to live; interpret Scripture to fit whatever life we choose to live.

I recall one sister Hilary and I came to know in the Faith a few years ago. She was new to the Faith at the time. Yet she was adamant that as much as she loved her new-found Faith, she would not give up Christmas. She said that Christmas held so many wonderful and beautiful memories for her that she saw no need to give it up. For Christmas made her happy. Besides, God knew her heart. (Sound familiar?)

And God knows, she’s not the only one who has taken on such a rebellious attitude toward YHVH and their Faith.

What is going on in the hearts and minds of such rebellious individuals?

Well, there’s a hard and fast refusal to submit to Yah’s ways. For some, it’s a refusal to give up Christmas. For others, its a refusal to keep the Feasts and or the weekly Sabbaths. Still, for others of us, it’s a refusal to give up sausage and bacon and shellfish or even read our bibles on a regular basis.

It’s defiance; rebellion against YHVH in the most blatant and honest sense. And sadly, it is the same spirit that Korah possessed.

Did not Jude touch upon this somewhat? There’s an unreasoning animalistic side to us that when left unchecked or un-removed from our lives by the work of the Holy Spirit, will lead to our being cut off from YHVH and even to our ultimate destruction.

Peter described such a rebellious mindset and behavior as that of “walking after the flesh in the lust of uncleanness and in spite of government (ie., the government of YHVH)” (2 Pet. 2:10a). And like Korah, these are self-willed and are not afraid to speak evil of dignities—ie., speak evil of divine beings (2 Pet. 2:10b). And just 2 verses down, Peter reveals that these individuals shall “utterly perish in their own corruption” (2 Pet. 2:12b).

Look, Father despises the spirit of Korah. That spirit of Korah, which is really a spirit of rebellion, originated with hasatan. And the ramifications of that spirit that was manifested in hasatan has sealed his eternal fate.

This is detailed in Isaiah 14, which reads:

“How are thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit” (Isa. 14:12-15; KJV).

When you think this whole thing through, it’s really all about the heart. The tragedy that is Korah’s story is actually founded upon Korah having a really “messed-up heart.” You see, it wasn’t enough for him to have the distinct privilege of serving YHVH by working as a “prince” among his Levite brethren in the Mishkan (ie., Tabernacle). It wasn’t enough that he and his close and extended family would have all their needs provided for by YHVH. Nor was it enough that he and his brethren had been separated from the other tribes and exalted in the eyes of YHVH, even beyond that of the firstborn of Israel. In fact, I’d go out on a limb and state that nothing would satisfy Korah’s lust for power and authority. For he had a dark and lustful heart that led to his rebellion against YHVH. He indeed was a little shadow of (ie., a type of) Lucifer who sought to exalt his already privileged position above his peers and be like the most High.

Such a spirit must be broken and eliminated.

And frankly, if the rabbis are truly searching for a reason why Korah did what he did, I just provided the answer to their question.

Friend, our hearts are the places in our souls that require the greatest make-over. Our hearts must be given fully, completely, without reservation, entirely over to Yahoshua so that He may use us in the work of the Kingdom. For it is through the sanctification process, fueled by the work of the Holy Spirit, that the stony nature of our hearts is ultimately transformed into that of flesh.

YHVH revealed to the Prophet Ezekiel:

“And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh…” (Eze. 11:19; KJV).

Our hearts have to change if we are to be God’s elect. There’s no way around it. And we must not delude ourselves into thinking that we can hide the true nature of our evil hearts from YHVH.

It was David who passed down to his son Shlomo (ie., Solomon) the following:

“And thou, Solomon my son, know thou the God of thy father, and serve Him with a perfect heart, and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off forever” (1 Chr. 28:9; KJV).

So how do we then get to that point of having a pure heart so that we may be used of YHVH?

I offer the following 11-steps, albeit not in any particular order:

1. Obey the Truth and have sincere love for the brethren (1 Pet. 1:22; cf. Joh. 13:34; Rom. 12:9, 10; Heb. 13:1).

2. Draw near unto God so that He may draw near unto us (Jam. 4:8).

3. Run away from youthful lusts, but instead follow righteousness, faith, charity, peace with those of like mind (2 Tim. 2:22).

4. Trust YHVH in all things (Pro. 3:5).

5. Learn to fear YHVH (Jer. 32:40).

6. Become zealous for the things of YHVH (Jer. 20:9).

7. Be joyful (1 Sam. 2:1; Psa. 4:7; 97:11; Isa. 65:14; Zec. 10:7).

8. Walk upright before YHVH (Psa. 97:11; 125:4).

9. Be sincere in all that you do; avoid being presumptive (Luk. 8:15; Act. 2:46; Eph. 6:5; Col. 3:22; Heb. 10:22).

10. Be repentant (Deu. 30:2; Psa. 34:18).

11. Be humble and gentle of heart as our Master was (Mat. 11:29).

Think about it: if Korah would, instead of challenging Moshe’s and Aharon’s authority, sought after just these things, he would have stood the chance of being great (instead of infamous) in the nation and in the eyes of YHVH. Likewise, if we take to heart (literally speaking) these things, we stand the chance of being great in the Kingdom of YHVH and in His eyes (Mat. 5:19).