I'm sitting on a plane which is returning to LA from Washington DC and I'm working on my drash for this week's parsha. It seems remarkably appropriate that I am learning about Korah, Dathan and Aviram's challenge of leadership after a visit with political leaders in our nation's capitol.
I'm particularly intrigued with one phrase in the middle of the parsha.
Korah, Dathan and Aviram and their 250 followers end up getting killed after they confront Moshe and Aaron.
One day later, the Children of Israel complain to Moshe, "You have killed the people of God." God then tells Moshe to stand aside and he prepares to kill the people. Before Moshe can do anything, the plague begins. Moshe quickly turns to Aaron and asks him to offer an incense sacrifice to atone for the Children of Israel.
Aaron does so and runs to stand amidst the congregation. He finds himself "between the dead and the living." I imagine him standing there in a quiet challenge to God, with the incense pan in his hands. The plague stops.
God then tells Moshe to "speak to the Children of Israel and take from them one staff for each father's house, from all their leaders to their father's house, twelve staffs; each man's name shall you inscribe on his staff."
Moshe speaks to the Childrens of Israel and "all their leaders gave him a staff for each leader, a staff for each leader, according to their father's house, twelve staffs; and Aaron's staff was among their staffs."
It says "a staff for each leader" twice. Why?
Korah's group represented the fourth revolution Moshe had experienced. The last one occurred just in the parsha before, when the spies came back with their report.
In this case, the people arose against both Moshe and Aaron Ð their national political and religious leaders. But, as soon as Moshe asked the people to have staffs brought from their tribal leaders, the staffs came. That must have meant that all 12 tribes were able to identify leaders acceptable to all of the people from each tribe quickly and without controversy. Why were they able to accept their tribal leaders but not their national leaders?
When one visits Capitol Hill, one can't help but notice how the names of the local leaders Ðsenators and members of congress Ð remain the same. People elect the same local leaders election after election. But, while we may keep a president for 8 years, we often favor having them for only four. And our dissatisfaction with them often begins shortly after the "honeymoon".
A president is chosen by the people; Moshe and Aaron were chosen by God. That is why this revolution against Moshe and Aaron is also a revolution against God. This generation who was freed from Egypt, who witnessed the miracles at Sinai, and who ate the Manna had so much trouble with faith and is continually looking or physical reminders.
God has the people create a metal covering for the altar made from the firepans used by the revolutionaries and he commands them to keep Aaron's staff Ð the one that sprouted leaves and grew almonds Ð near the ark, along with the jar of manna. These will serve as ever-present reminders of the rebellions.
If having faith for this generation was so hard, how much harder must it be for us who has not had these kinds of experiences or access to physical evidence.
Near the end of the parsha, the people move from indignance to fear. "Everyone who approaches closer to the Tabernacle of God will be lost. Will we ever stop perishing?"
God gives rules related to ritual and He defines specific jobs for the Kohanim and Leviim. There is also a system of interdependence established. The tribes who will be granted land will depend on the work of their hands, and the Leviim and Kohanim will depend upon the production of those with land. So they will be forced to identify with the concerns of all workers. And, while the Kohanim and the Leviim will have special duties and privileges, they are also limited to working in continued servitude to God and to their community.
There are rituals proscribed for each group, but each group's relationship to each other is defined as a gift to the other.
When God is speaking to Aaron, he says, "behold, I have taken your brethren the Levites from among the Children of Israel; to you they are presented as a gift to God, to perform the service of the Tent of Meeting." Rashi clarifies that the Levites are there to serve the Kohanim for the service of God, and not to cater to their private needs.
The next verse continues, "ÉI have presented your priesthood as a service that is a gift, and any stranger who approaches shall die." Rashi and the Ramban interpret this to mean that service in the Sanctuary was a gift to the Kohanim. But, I believe this may also be a gift to us Ð they cannot become farmers, artists, engineers, or doctors. They serve exclusively in this capacity and they are a gift to us.
As for the offerings, "all this should be yours; what is set aside from their gift, from all the wavings of the Children of IsraelÉ"
And, to the Levites, "Éwhen you accept from the Children of Israel the tithe that I have given you from them as your heritage, you shall raise up from it a gift to God, a tithe from a tithe. Your gift shall be reckoned for you like grain from the threshing-floor and like the ripeness of the vat." The Levites were also required to give from the tithes a "gift of God to Aaron the Kohen."
Aren't gifts things that are given voluntarily? In most cases, no. Gifts are generally expected on birthdays and other events and if gifts aren't given, the potential recipients are often disappointed. But the spirit of the gift is what is unique. It may be required, but be brought as if it was offered voluntarily. And, in this case, the work of the hands from the farmers and sheepherders were given to the Leviim and Kohanim, a portion of that which was received by the Leviim was passed up to the Kohanim and the Kohanim, who were most dependent upon the community could only give the work of their hands Ð the daily toil in the sanctuary where they risked their lives in service to God and the community.
Thus an interdependent community was developed and appreciation for various roles was promoted. Community. Perhaps that's what those who seek faith really need most. And, it is in these communities that we can find comfort in picking those who will represent us.