Korach: democracy and populism

The Korach conflict is the culmination of the transfer of power from the hereditary hierarchy ( the first born is the leader) to the Priestly and Prophetic administration. This is the story of Bamidbar.

Is this also the story of modern government? Is America the refuge of the non-first born? The rejector of monarchy? Is the rejection of Divine Right the best approach?

Look at the Reign of Terror.

Look at the Nazis, the democratically elected Nazis.

The right of first born is first asserted by Cain ( the koof in Korach?)

Korach is the ancestor of Shmuel. perhaps that is part of the reason we read about Shmuel, his opposition to the appointment of the king (and the evocation of his ascendancy to prophecy over the Priestley sons, his loss of power to the new king Shaul) as the Haftorah for Korach.

There is an interesting set of Halachot for Shabbath. One is allowed to wear the Yellow star dictated by the government for Jews on Shabbath. Under some circumstances, one is allowed to walk with money sewn into his garments on Shabbath. When my father was in Treblinka, he found the money sewn into the garments. The MIshna Brura even says that sewing money into garments is preferrable to burying money ( another Treblinka activity) on Shabbath.

Is all this training in following the edicts of the tyrant unfortunate preparation for sheep-like slaughter? As the people say in Korach: all we ever do is die!

Shelach Lecha: tourism

the spies are sent to tour the land and bring back a report. Viyathuru - and they will tour. These men are selected by the tribal system, a political system that coexists with the new Priestly ( Cohanic) system and is losing ground to the new system. A Misrashic interpretation of their action is that they are (partially) motivated by the desire to maintain their power. Alternatively, it is their interpretation of their duty to warn the people of the dangers involved in conquering the land. regardless, they act, both individually and collectively, to dishearten the people and sway the people to reject the attempt to enter the land. They are the anti-Zionists.

( incidentally, when Karen and I went to the sheliach form the Jewish Agency to make plans for Aliyah, he dissuaded us; part of the irony is shelach-sheliach)

this action motivates the remainder of the parsha. The meal offerings and Chalah are gifts of (grain) food, the kind of food they do not have in the wilderness, the kind of food that requires settling the land and cultivating it, and they are an atonement for the complaints about food and the fears elicited by the fruit if the land,

This is followed by the communal and individual offerings for unintentional idolatry. recognizing the individual and communal nature of the errors associated with the spies. Idolatry is treason.

then there is the gatherer of wood. The desecration of the Sabbath ( the next commandment after those that deal with idolatry). the elimination of the individual saves the society.

Finally tzitzit: the admonition is against tourism, exploring treasonous ideas, velo thathuru, the same idea that started the parsha.

Another thought: When Moshe appeals for the people, he tells Gd that if the people are wiped out, the Egyptians will doubt the power of the Lrd. This argument saves the people from destruction, just as it had during the Golden Calf incident. But does this mark a developmental change in Gd's behavior? Does this cause Gd never to intervene so blatantly again, since it can be held up to Gd as a reason to extract other favors? Is this some kind of learning form a mistake?

Shelach: Joshua

The Rabbi asked: Why did Moshe specifically pray for Joshua and not the other spies?

Actually, the text says that he called Hoshea Joshua.

This may relate to the preceding story in which Joshua, when he hears that Eldad and Meidad are prophesying in the camp,suggests that Moshe eliminate them. Moses answers that he would prefer if all the people were invested with the spirit.

Thus, Joshua is chastised for his elitist advice. perhaps he is demoted from the status of Joshua to Hoshea, just another prince. In this context Moshe must rebuild Joshia's confidence, and so we are told that Moshe promotes him to the status of Joshua again. Now he can have the confidence to buck the crowd. And ultimately, that act of confidence translates into Joshua becoming the leader after Moshe, who leads the people into the promised land.

On the Midrashic level, Joshua thus fulfills the prophecy attributed to Eldad and meidad that he will be the successor of Moshe. Moshe is willing to give him the name of the successor - the redeemer- despite the implications of the prophecy - that Moshe will not be the ultimate redeemer.

Behalosecha: Ascent andd fall

THe name of the parsha can be taken to mean" when you make yourself rise," when you become like an olah. The chapter is full of rise and fall. The people arise to the half of journeying away from Mount Sinai. But because of the burden of the journey they fall into complaining. Jethro rises to be invited to join the people but he seems to reject the invitation. Once more, the political system based upon family hierarchy is replaced. It is replace both by the Levites and by the system of Elders. Moses rejected by his family.

Some of the most striking psychological element of the parsha include the suicidal depression of Moses. He expresses the characteristic helplessness and hopelessness of a person who is depressed to the point of suicide. He then asked to be killed. Given his relationship with the Almighty that is a suicidal gesture. In the midst of that, he invokes bands science. He underestimates amount of fish in the sea.

Gd's temper is also difficult. This is not modern parenting.

It is interesting to note that when ever a system of Elders arise Jethro is nearby Previously, he was his idea. Now it comes from the Almighty.

Naso: Transfer of Power

What happens in Naso? The task of the remainder Leviim is described. the Sotah, a raison d'etre for the Mishkan is described. The Nazir, voluntary holy state is outlined. Then the Priestly Blessing, real holiness, is stated. then we have the gifts of the Nesiim ( princes and Naso) followed by an accounting of the gifts ( to make sure no one was cheating?)

One of the major themes of the Torah is the usurpation of the firstborn. The story of Naso is the details of one of those instances. The Nesiim are usurped by the Kohanim ( and Leviim) and the process involves the parting gifts detailed at the end of the parsha ( 12 times). The next chapter, detailing some of the priestly duties adds ti this impression ( I think that the usurped Nesiim, the pinnacles of the firstborn hieracrchy were more envious of Aaron than he was of them.)

The theme of usurpation of the firstborn starts with Cain and Hevel. Cain also brings gifts but Gd does not sha'ah [ yes, with an ayin] to them.

Moshe is told to se'u { with an aleph} the children of Israel at the beginning of the transfer of power from the firstborn hierarchy, headed by the Nesiim[ aleph]. The Priestly blessing ends with Yisa ( aleph) hashem panav... May you count, may you matter, even though you have been demoted.