Korach’s Rebellion: A Family Power Struggle

A PERSONAL REFLECTION: STANDING BETWEEN LIFE AND DEATH

These last 12 days have been life-threatening and challenging for me, my family and all of Israel. On the personal level, we were ready to celebrate my granddaughter’s Bat Mitzvah on the weekend of June 13th and 14th, but instead, we woke up to uncertainty. Israel bombed Iran, and Soroka Hospital suffered a direct hit from a missile. A week later, instead of that Saturday night, my daughter and granddaughter left for the US via Egypt. A few days later my son, who was here for the Bat Mitzvah, and whose flight on El Al was cancelled, left for California, also via Egypt and Turkey. Many others, too, left via Amman, despite travel warnings not to do so, as these countries are traditionally viewed as enemies. Yet during this time, Jordan and Egypt helped thousands of stranded people, both in Israel and abroad. They facilitated passage for many, whether it was out of pragmatism or an understanding of what was right. And both my son and daughter told me they felt perfectly safe being in “enemy” territory. It seems clear to me that the world is changing. All the people of Israel, whether in shelters, or waiting for the siren to tell us to run to them and hermetically seal ourselves in, were in a state of uncertainty and confusion. Twelve days later we are expected to return to “normal” life. So with this in mind, I ask, what does Parshat Korach have to teach us?

A FAMILY DISPUTE AND RESENTMENT

In this week’s parshat Korach, Moses’s cousin from the Levite family, rebels against Moses and Aaron. Similar to Miriam and Aaron’s complaints in the previous parsha, Korach challenges Moses and Aaron, asking, “Why have you raised yourselves up over the rest of us?” (Numbers 16:3). Moses, upset by the accusation, responds that God will choose who is holy: “In the morning, the LORD will make known who is His, and whoever is holy He will bring close to Him” (vss 5-7). Moses delays his response, perhaps to reflect on their demands and avoid an immediate confrontation. Perhaps he thinks they are not totally wrong in their demands. Unlike when Miriam and Aaron were immediately chastised by God, Moses takes his time before reacting. Moses addresses Korach and his followers, saying,

“Isn’t it enough that the God of Israel separated you from the rest of the community to bring you close to Him, to do His work and serve the people? And will you seek the priesthood as well?” (vss 8-11).

Korach’s followers, all Levites, reasonably feel resentment because their branch of the family was not chosen to serve as priests. They desire more power and authority, which Moses vehemently rejects. He is incensed; he protests, claims he is innocent of corruption when he turns to God, declaring, “Not a donkey of theirs have I carried off, and I have done no harm to any one of them” (vs 15), emphasizing that he is not corrupt and has done no wrong. His insistence on declaring his innocence seems similar to today’s politicians who often justify their actions in the face of accusations. Is this merely a family (both personal and political) power struggle, similar perhaps to that which Moses had with his siblings a few chapters ago? (Numbers 12).

KORACH’S LEGACY: THE REBELLION THAT LIVES ON

While Korach’s rebellion ultimately fails, his family is not completely wiped out. Psalms mention the sons of Korach. It would seem that his family was not wiped out even though it stated that they all were swallowed by the earthquake, because during the course of a census conducted following a plague we read:

Whereupon the earth opened its mouth and swallowed them up with Korah—when that band died, when the fire consumed the two hundred and fifty men—and they became an example. The sons of Korah, however, did not die (Numbers 26:10-11).

How did they survive? Rashi, quoting the Talmud, tells a story of repentance.

They were in the plot originally, but at the moment when the rebellion broke out they had thoughts of repentance in their hearts; therefore a high spot was fenced round for them in Gehinnom and they stayed there (Rashi on Numbers 26:11).

In the continuation of another midrash, we can understand the power of Korach and his rabble-rousing and why it was important to shut him down. They basically accused Moses and Aaron of being corrupt. This could be the first instance of fake news; blaming those in power to confuse the people.

What did he do? He assembled the entire congregation, as it is said “And Korach gathered against them the entire congregation.” He began to speak disparagingly and said to them, “There was once a widow in my neighborhood with two orphaned daughters and she had one field. When she came to plow, Moses said to her ‘You shall not plow with an ox and a donkey together’ (Deuteronomy 22:10). When she came to sow, Moses said to her ‘Your field shall not be sown with two different kinds of seed’ (Leviticus 19:19).

When she came to reap and make a pile [of sheaves], Moses said to her ‘You shall leave [some stalks] for the poor and the stranger’ (Deuteronomy 24:19). When she came to make a threshing floor, he said to her, ‘You shall give tithes [of your crop] and [separate] terumah, tithes, first tithe, and second tithe.’ The righteous woman accepted [the ruling] and complied. What did she do? She sold the field and bought two lambs to clothe herself with their fleece and to enjoy their fruits.

When Aaron’s firstborn son was born, he came to her and said, ‘Give me the firstborns, as the Holy One, Blessed be He, said to me “Every firstborn that is born in your cattle and your flock, the male [belongs to] Him”‘ (Deuteronomy 15:19). The righteous woman accepted [the ruling] and complied. When it came time to shear them, he said to her, ‘Give me the foreleg, cheeks, and stomach.’ She said to him, ‘Even though I slaughtered them, I did not escape from your hand. Behold, I am under a ban.’ He said to her, ‘Give [them to me], as the verse states (Numbers 18:14), “Every ban among the people of Israel shall be yours.”‘ He took [the portions] and went on his way. She left weeping, as did her two daughters. Such is the way of these [men], who taunt [others] and hang [their claims] on the Holy One, Blessed be He. [They have done] so much [harm], yet they still continue [to provoke] the Holy One, Blessed be He

For sure, this unfortunate woman’s complaints resonates with all of us who have dealt with uncaring, unfeeling bureaucratic agencies.

THE TENSION BETWEEN AUTHORITY AND INDIVIDUALISM

Korach’s argument against Moses and Aaron was that they had too much power, accusing them of raising themselves above the rest of the people. He declared, “The whole congregation, all of them, are holy, and God is in their midst. So why do you act like princes, raising yourselves over God’s congregation?” (Numbers 16:3). This accusation touches on the tension between individualism and authority. Critics of Korach argue that his rebellion stemmed from a desire to break down established structures, leading to chaos and anarchy. Yet, Korach’s challenge raises an important question about the balance between power and accountability.

FEAR OF CHANGE: THE ROOT OF RESISTANCE

While some may view Korach as an anarchist, his critique points to a deeper societal fear of change. People, including leaders, are often resistant to change because it challenges the status quo. This reluctance to embrace new ideas or ways of thinking is something that continues to affect both leaders and followers. In Israel today, for example, the political landscape is rife with figures who embody Korach’s challenge to the status quo—people who push for populism and grandstanding, often ignoring the responsibilities of leadership in favor of inflammatory rhetoric. However, even populist movements sometimes have valid points, whether on the right or left.

AARON’S ROLE: STANDING BETWEEN LIFE AND DEATH

In the parsha, Aaron is described as “standing between the dead and the living” (Numbers 16:48). This phrase resonated with me while reflecting on current events.

Gershon Baskin, in his recent postings, suggests that it is time to end the war in Gaza and push for peace. He calls on Netanyahu to make tough decisions, as Trump has just done, to avoid further loss of life. Baskin writes:

This war must end now. Yesterday we saw the total dependence of Israel on the US with President Trump demanding that Netanyahu order the war planes to make a U-turn and return before bombing Iran once again. Trump ordered Netanyahu to end the war and Netanyahu immediately complied. Trump can force Netanyahu to end the war in Gaza as well. …That is the only viable day-after scenario. So what are we waiting for. President Trump – do what you need to do now – don’t wait even one more day. Doing it now will prevent the next death of Gazans and of Israelis (June 25, 2025).

And the same day, in his daily newsletter, Amir Ben David, writes after seven soldiers were killed:

If the stated reason for the war is to bring back the hostages still held captive in Gaza or to force their captors to surrender and release them, then there is no dispute that this is not the way. There is countless evidence and testimonies that the war endangers the hostages and does not bring their release closer. There is no logic in risking thousands of soldiers in futile chases after the last Hamas terrorists who somehow managed to survive, and to do so in the name of empty slogans about “absolute victory” and “dismantling Hamas” (Gemini translation from Hebrew).

LEADERSHIP IN CRISIS: A CHANCE FOR GREATNESS

These words remind me of the weight of leadership. Like Aaron, Netanyahu is now standing between life and death, with a critical choice to make. History may remember him for his actions regarding Iran’s nuclear weapons, but if he fails to address the hostages’ plight, he risks being remembered as a leader who ignored the human cost of his decisions.

As the Talmud teaches, “He who saves one life saves a world.” Netanyahu has a chance to make a lasting impact, but only if he listens to the voices of the hostages’ families and takes action now. This is his moment to show true leadership and, hopefully, begin to pave the way for real peace.