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Parashat HaShavua begins with "Vayakach Korach". Vayekach translations from Hebrew is “took” or “to take”. This portion brings to front the story of the rebellion of Korach against Moses and Aaron.
Korach as a Levi raised against the leadership of Moshe and the priesthood of the divine hierarchy of order and structure of the children of Israel, on the High priest – Aharon and on the leadership of Moshe. Following this, we have the story of the rod of Aaron.
which is in a way, came as a proof of the divine will in Aaron's priesthood. Later on, we have the section on the gifts Israel need to give to the priests. To the priesthood.
So only by looking at the summary of this portion, we can notice here an interesting point.
The portion begins in Korach took - one person under his own mind is taking for himself, while at the end or the story or if you want the final outcome of this story, is a divine request to contribute, to give, to share. And so we see that those two opposite sides co-exist at the same portion – beginning to end almost as if they were cause and effect.
“Who are we here? Are we Korach and his people – are we doomed? Or are we Moshe and Aaron? It is almost in-comprehensible those two extremes in this portion and so how do we go about it?”
But who was Kprach? Korah was a leading member of the Kehat family, the most prestigious of the Levite families. Joining him in his mutiny against Moses and Aaron were 250 of Israel, leaders of the community. Korach brought with him an ideological claim to Moshe, driven by the way in which he understood Israel's relationship with G‑d, and by the manner in which he felt the nation ought to be structured.
His arguments against Moshe and A seem fraught with contradiction. On the one hand, he seems to challenge the very institution of the kehunah ("priesthood"), declaiming to Moses and Aaron, saying: "The entire community is holy, and G‑d is within them; why do you raise yourselves over the congregation of G‑d?" but on the other hand, there was more to Korach — the person and the idea — his mutiny was driven by a jealousy power struggle, he wanted to lead, he wanted the leadership for his own. He wanted to mass up the divine order.
this divine order was there for a reason. In the Holy Book of Zohar we see that God divided the people of Israel into several classes of holiness: or let say, the Nation’s structure is as follow:ordinary people (Israel), Levim (the Levi tribe), Kohanim ("priests"), and, at the top of this pyramid, the Kohen Gadol ("High Priest").
ISRAEL are the farmers, merchants, craftsmen and soldiers of Israel. Those who pursue the "normal" existence of physical life. A life that involve in it the effort, the time and the talents in the material world.
LEVI however, were distinguished from the community of Israel, to be brought closer to God. To serve as spiritual leaders.
COHANINM Aaron and his descendants were consecrated or given the primary role in serving God in the Sanctuary. In the Holy of Holies. Aaron himself was appointed
Kohen Gadol 'the high priest’ in this hierarchy of holiness.
Korach seems to be objecting to this spiritual elitism that was created by the divine. In the story if we look at it from modern perspective, he (Korach) comes across as a champion of equality, fairness, with justification of everyone is the same. He was railing against a
"class system" that categorizes levels of holiness within the community. Yet, at the same time, he contends that he is the more worthy candidate for the High Priesthood. Saying:
"for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?’
So we see there is a divinity differentiation, or some sort of an hierarchy between COHANIM, LEVIIM and ISRAEL. There is also a divine differentiation in the sephirot. We have Chesed Gevura and Tiferet and there is a connection here we must address.
The sephirot manifests the divine order
Chese represents the Cohanim. It’s the emotional tendency to flow outward, manifested by giving sharing contributing and alike, Gevura represents the Leviim. as an equal and opposite to Chesed, gevurah manifests with holding, constructing, narrowing and alike.
Tiferet represents Israel. it is the Mida the measurement which allows the two to merge together in Peace.
So its not a matter of Mixing but a matter of balance between those Midot. Literally Gevura means strength, and literally Chesed means love and kindness. So these equal polar tendencies which every human being possess, tear us in two different directions,
therefore, comes the third aspect of Tiferet that reconcile them.
So now lets go to our part in story. Who are we here? Are we Korach and his people – are we doomed? Or are we Moshe and Aaron? It is almost in-comprehensible those two extremes in this portion and so how do we go about it?
We actually have all the three in us and they are crucial to our understanding of this week's portion. want to learn more? enter this portion lesson and discover what is it you must do this week in order to stay tuned with the heavenly spiritual process.