Korah and His Fall: Observations on Holiness
2008; Volume: 36; Issue: 2 Linguagem: Inglês
ISSN
0792-3910
Autores Tópico(s)Jewish and Middle Eastern Studies
ResumoIn the text of the Torah, much is recorded of the complaints of the children of Israel about the conditions of their journey through the wilderness. They murmured about their lack of food and drink, and found their daily portion of manna unappetizing and unenticing. These were, however, not their only expressions of discontent. Also prominent is the criticism of Korah and his followers, which was, however, of a different character altogether. It was not prompted by felt physical needs and desires, but derived from personal ambition and ideological influences. For this reason, it was all the more scandalous and unbearable. Korah charged that Moses was an imposter, who assumed leadership over the nation without warrant. In a society where all the people are holy and God dwells in their midst, he argued, 'the congregation are holy, everyone of them, and the Lord is among them' (Num. 16:3). There was no need for a personal intermediary between God and Israel. In fact, it was insulting to the people's dignity and stature. Holiness is inherent in the nation, and hence commandments are dispensable and fraudulently presented as God's word, so argued Korah. According to the Midrash, Korah even sought to ridicule Moses, and show the inconsistency of the commandments. He had his men wear all blue garments and presented them to Moses, asking, Do these men have to attach fringes, tzitzit, to their garments? When Moses answered Yes, they all brought forth in derisive laughter, according to your instructions, four threads satisfy the ritual, should not a whole garment of blue do the same? Attacking the authority of Moses and slandering his status as a prophet meant, of course, the tearing down of the pillars upon which the Torah rests. Without authorization its teachings would be floating in air, without sanction and source. Moreover, denouncing Moses would spell the collapse of the community and the end of Israel's mission. Moses, though taken aback by the onslaught, understood that this was a rebellion that only God could resolve. Confidently, he therefore challenged Korah and his followers. If, as they claimed, they were all holy and hence worthy and eligible to minister like Aaron before God, then take cup and incense and offer it to God, to see whether He will accept it. This challenge, however, implied a warning to them, inasmuch as bearing incense on own's own can be fatal, as the deaths of Nadav and Avihu had shown. Korah, though flattering the people and calling them all holy, committed an unforgivable error. Granted, holiness is inherent in the community as a collective, by virtue of its being elected and called an Am Kadosh [Holy Nation]. However, individual members must aspire to and achieve holiness through their own efforts. The totality of the nation transcends the sum total of its individual members. Holiness is not, as Korah might have thought, a gemul, a bestowal or benefaction that is conferred without merit. Holiness is an achievement, a realization, attained, if at all, by striving and struggling to reach it. It is a madregah, an elevated level, arrived at after scaling many preparatory character-forming, scholastic and disciplinary steps. If holiness were a gemul, a gift of grace bestowed upon blessed souls, why would there be a need for the Torah to enjoin the people to strive to become holy and lead a holy life? As the Torah states in Leviticus 19:2, You shall be holy for I am holy, and it spells out the principle and particulars how to achieve it. …
Referência(s)