Parashat Korach: “I Am Your Portion and Your Inheritance”

 

 

Over the course of our study of rabbinic midrash throughout the year, we have touched upon Bereishit Rabba on the Book of Bereishit, the Tanchuma literature on the Book of Shemot, Vayikra Rabba on the Book of Vayikra, and the Sifrei on the Book of Bamidbar, comparing the book under study with other sources in rabbinic literature dealing with the same issues. In this way, we have acquired an ever-expanding perspective on the methodology of Chazal in Midrashic literature in general, and in each work in particular.

 

Based on our study of the Sifrei on four parashiyot in the Book of Bamidbar (Naso, Beha'alotekha, Shelach and Korach), we may point to several characteristics of the aggadic material appearing in them.

 

The Tannaitic aggada does not twist, play with and deconstruct the words as in the derashot of the Amoraim. It seems that as we proceed chronologically in the world of the Midrash, the deconstruction of words into letters and other combinations expands and branches out. In contrast, the Tannaitic aggada deals with an issue, a theme. As such, the Tannaitic aggada is more ideological and bears a clear message that passes through its entire length (e.g., the greatness of peace, the miraculous nature of the manna, and the like). Amoraic Midrash also has themes and messages, but they are not apparent on the surface, and we must work hard to reveal them. 

 

The Tannaitic aggada in the Sifrei appears at times after the halakhic derashot of the verses, and centers around one main idea connected to the mitzva under discussion. Another place where aggada appears in the Sifrei is in the expansion upon the narrative section of the Torah in the order of the verses. Let us examine this table, which presents the main aggadic collections found in the Sifrei on the first half of the Book of Bamidbar:[1]

 

 

 

 

 

This table raises a question regarding the Sifrei's choice of topics for expanded discussion: do they have a common denominator? Regarding the narrative section, the question becomes sharper in light of the fact that no attention is given to key stories, such as the Sin of the Spies and Korach's rebellion.[2]

 

An examination of the content of these derashot indicates that the themes appearing in them are classical issues relating to Jewish life in every generation: holiness ("that you go not about after"), the Chosen People, the attitude toward the nations of the world, interpersonal relations, and others. Further study reveals that many of the derashot deal with questions or issues of particular relevance during the Tannaitic period. We will note these issues, and spell out the point that is characteristic of that period:

 

 

 

 

 

 

 

 

The appearance of one or two issues that accord with this period do not constitute sufficient basis for the argument presented here. However, the correspondence of so many issues to the period under discussion justifies continued thinking in this direction.

 

We will now discuss the derasha brought in the Sifrei on Parashat Korach regarding the priestly gifts. We will examine it, asking whether it strengthens the argument proposed above or not.

 

 

The section in the Torah which spells out the gifts given to the priests who serve in the Temple concludes with the general statement: "I am your portion and your inheritance among the Israelites" (Bamidbar 18:20). This section consists of a command regarding the nature of the service of the priests and Levites, a detailing of the priestly gifts, and the announcement that the priests will not receive an inheritance in Eretz Israel.

 

The command regarding the nature of the service of the priests and Levites in the Temple reads as follows:

 

And the Lord said to Aharon: You and your sons and your fathers' house with you shall bear the iniquity of the sanctuary; and you and your sons with you shall bear the iniquity of your priesthood.

 

And your brothers also, the tribe of Levi, the tribe of your father, bring you near with you, that they may be joined (ve-yilavu) to you, and minister to you, you and your sons with you being before the tent of the testimony. And they shall keep your charge, and the charge of all the tent; only they shall not come near to the holy furniture and to the altar, that they die not, neither they, nor you. And they shall be joined (venilvu) to you, and keep the charge of the tent of meeting, whatsoever the service of the tent may be; but a commoner shall not draw near to you. And you shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the Israelites. And I, behold, I have taken your brothers the Levites from among the Israelites; for you they are given as a gift to the Lord, to do the service of the tent of meeting.

 

And you and your sons with you shall keep your priesthood in everything that pertains to the altar, and to that within the veil; and you shall serve; I give you the priesthood as a service of gift; and the commoner that draws near shall be put to death.

 

The Torah then lists the priestly gifts:

 

And the Lord spoke to Aaron: And I, behold, I have given you the charge of My heave-offerings; even of all the hallowed things of the Israelites to you have I given them for a consecrated portion, and to your sons, as a due forever. This shall be yours of the most holy things…

 

Then we are told they will not receive a portion in Eretz Israel:

 

And the Lord said to Aharon: You shall have no inheritance in their land, neither shall you have any portion among them; I am your portion and your inheritance among the Israelites. (Bamidbar 18:1-20)

 

According to the plain meaning of the verse, "I am your portion and your Inheritance," is a "spiritual" explanation for their not receiving a portion and an inheritance in the land:  "And the Lord said to Aharon: You shall have no inheritance in their land, neither shall you have any portion among them; I am your portion and your inheritance among the Israelites."

 

However, the Tannaim and the classical biblical commentators see these words as relating to the entire section:
 

"I am your portion and your inheritance among the Israelites” — You have of what is raised up for the sake of My name in the amount of your inheritance in the land, and in the amount of your portion in the plunder of the Canaanites. (Sifrei Zuta, Vayikra 18, 20)

 

"I am your portion," as it was translated by Onkelos, the gifts that I have given you [= the twenty-four priestly gifts], and by way of this you will be free to keep My charge, as you will not have to engage in any business or in any other work. (Chizkuni, ad loc.)

 

Rav S. R. Hirsch (ad loc.) expands the meaning of these words and understands that they express the spiritual mission of the priests to the people, as it finds expression in two separate channels throughout the parasha: in the act of connecting and raising the material to the spiritual by way of the priestly gifts, and in their making the Torah the inheritance of the people.

 

The relation to God of all these national foundations of the people’s lives is to be their office and task in the nation; the progressive blossoming of this relationship in understanding and realization is to be their portion, their participation in the achievements of the nation in all times; and looking after and handing down these spiritual achievements of the parents to the children is to be their inheritance, their spiritual legacy, and both at the same time to be the basis of their material living and prosperity. In the second half of the verse, it is significant that “portion” comes first, because in the second line, the spiritual harvest of the work of every contemporary generation of priests is proclaimed: “I am your portion.”[3]

 

The Sifrei in our parasha expands upon the matter by way of derashot that carry us far away from the linguistic context of the text:

 

 

I.

"I am your portion and your inheritance" (Bamidbar 18:20)…

Twenty-four priestly gifts were given to the priests, twelve in the Temple and twelve outside the Temple…

 

 

II.

Aharon had great joy on the day when a covenant was made with him regarding the gifts.

 

Rabbi Yishmael said:

A popular adage says: It was to my benefit that my cow broke its leg.

It was to Aharon's benefit that Korach came and protested against him about the priesthood.

 

To what may this be likened?

To a king of flesh and blood who had an attendant, to whom he gave a field as a gift.

But he did not write, nor sign, nor register it.

Therefore this section was placed next to Korach.

"To be a memorial to the Israelites" (Bamidbar 17:5).

We learn [from this] that Korach was among those who were swallowed [by the earth] and those who were burned [by the heavenly fire].

 

 

III.

Rabbi Elazar Ha-kappar said:

From where do you say that the Holy One, blessed be He, showed Ya’akov our father the Temple built and the sacrifices offered and the priests ministering and the Shekhina departing?

As it is stated: "And he dreamed, and behold a ladder set upon the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it" (Bereishit 28:12).

 

Every dream has its interpretation.

"And he dreamed, and behold a ladder set upon the earth" — this is the Temple.

"And the top of it reached to heaven" — these are the offered sacrifices, the savor of which goes up to heaven.

"And behold the angels of God ascending and descending on it" — these are the ministering priests who ascend and descend on the ramp.

"And, behold, the Lord stood beside him” — "I saw the Lord standing beside the altar" (Amos 9:1).

 

 

IV.

Precious are Israel,

For when He designates, He does so only as priests,

As it is stated: "But you shall be named the priests of the Lord, men shall call you the ministers of our God; you shall eat the wealth of the nations, and in their splendor shall you revel" (Yeshayahu 61:6).

 

Precious are the priests,

For when he designates, he does so only as ministering angels,

As it is stated: "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel of the Lord of hosts" (Malakhi 2:7).

When the Torah issues forth from his mouth, he is like the ministering angels.

And if not, he is like a beast or animal that does not recognize its owner.

 

Precious is the Torah,

For when David, king of Israel, asked [for something], he asked only for Torah,

As it is stated: "You are good, and do good; teach me Your statutes" (Tehillim 119:68). Your goodness is ample toward all those entering the world; let Your goodness be ample towards me, and teach me Your statutes.

 

And it is stated: "Support You me, and I shall be saved; and I will occupy myself with Your statutes continually" (Tehillim 119:117).

That I shall not study Torah and forget it,

That I shall not study and my evil inclination will not allow me to review,

Or perhaps I will render impure that which is pure and render pure that which is impure, and find myself ashamed in the World to Come,

Or perhaps I will be asked by the nations of the earth and the families of the world, and I will know not how to answer them, and find myself ashamed before them.

 

And similarly it is stated: "I will also speak of Your testimonies before kings, and will not be ashamed" (Tehillim 119:46).

And it is stated: "Your statutes have been my songs" (Tehillim 119:54).

 

I might understand: when my soul is at peace?

Therefore the verse states:  "in the house of my fear [megurai]" (ibid.), in caves and in forts.

And similarly it is stated: "When he fled from Shaul, in the cave" (Tehillim 57:1).

And similarly it is stated: "My soul is continually in my hand; yet have I not forgotten Your law" (Tehillim 119:109).

 

But when David studied the law and got used to it, what does it say?

"The law of Your mouth is better to me than thousands of gold and silver" (Tehillim 119:72).

For gold and silver remove a person from this world and from the World to Come,

whereas the Torah brings a person to life in this world and to life in the World to Come.

 

As it is stated (Tehillim 139:17): "How weighty also are Your thoughts to me, O God! How great is the sum of them!”

And it is stated: "And this is the law of man, O Lord God" (II Shemuel 7:19).

 

 

V.

Thus you say: There are three crowns: the crown of Torah, the crown of priesthood and the crown of royalty.

 

The crown of priesthood, Aharon merited it and he took it.

The crown of royalty, David merited it and he took it.

But the crown of Torah rests in place, in order not to give those entering the world an opening to say:

Had the crown of priesthood or the crown of royalty rested in place, I would have merited and taken them.

 

The crown of Torah is a rebuke to all those entering the world,

For anyone who merits it, I account it to him as if the three of them rested in place and he merited all of them.

And anyone who does not merit it, I account it to him as if the three of them rested in place, and he merited none of them.

 

 

VI.

You might ask: Which is the greater of the two?[4]

Rabbi Shimon ben Elazar would say:
Who is greater? He who appoints to rulership or he who reigns? Say: He who appoints to rulership.

He who appoints officers or he who acts with authority? Say: He who appoints officers.

All the power of both of these crowns comes only from the power of Torah.

As it is stated: "By me kings reign… by me princes rule" (Mishlei 8:15-16).

 

 

VII.

Greater is the covenant that was made with Aharon than the covenant made with David.

Aharon acquired for descendants who are righteous and wicked; whereas David acquired for the righteous, but not for the wicked.

And so it is stated:
"If your children keep My covenant and My testimony that I shall teach them, their children also forever shall sit upon your throne" (Tehillim 132:12).

And it is stated: "The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man" (Kohelet 12:13).

 

 

VIII.

All of the commandments of the priesthood were stated with joy at Mount Sinai, and this was stated first; these are the words of Rabbi Yoshiya.

Rabbi Yonatan said: This too was stated with joy, as it is stated: "And to the children of Levi, behold, I have given" (Bamidbar 18:21).

"Behold" means with joy, as it is stated: "And also, behold, [Aharon] comes forth to meet you; and when he sees you, he will be glad in his heart" (Shemot 4:14).

All of the commandments of the priesthood, God acquired them and gave them to the priesthood; this is "in return for their service" (Bamidbar 18:31); these are the words of Rabbi Yoshiya…

(Sifrei Korach 119)

 

 

This derasha consists of eight different midrashic units. The first one lists the twenty-four priestly gifts, explaining "your portion and your inheritance" as the priest's portion of the gifts given to God in the Temple. The second derasha focuses on the material "gain" and "security," as it were, of the priestly gifts spelled out in the wake of Korach's challenge, that his attack on the priesthood of Aharon leads to its being strengthened.

 

Then comes the third derasha, which surprisingly points to an aspect of the Temple service that continued without the resting of the Shekhina. The verse that is cited here from the Book of Amos (9:1):

 

I saw the Lord standing beside the altar; and He said: Smite the capitals, that the posts may shake, and break them in pieces on the head of all of them; and I will slay the residue of them with the sword; there shall not one of them flee away, and there shall not one of them escape.

 

This relates to an earthquake occurring in Jerusalem and on the Temple Mount, and it appears in the tradition of Eretz Israel as a station in the departure of the Shekhina from Jerusalem at the time of the destruction of the Temple.[5]

 

These three derashot relate to the outer shell of the priesthood: the physical reality of the priesthood, and the perversions that may rise out of it. These are embedded in the image of the Temple service that continues as usual while its inner essence — He Who is supposed to dwell in the Temple — is missing.

 

The fourth, fifth, and sixth derashot move from the priesthood to the Torah, each derasha adding to the virtues of the Torah. The fourth derasha sets them at the same level, together with Israel; both of them are "precious," and each of them is connected to what follows. Thus, the Israelites are precious as they are called priests, and the priests are like angels when the Torah is in their mouths. The fifth derasha explicitly sets the three crowns — priesthood, royalty and Torah — one against the other, pointing to the two advantages of the crown of Torah, on the practical level and on the moral level: it is open to all, and it serves as "rebuke" to all those entering the world:

 

For anyone who merits it, I account it to him as if the three of them rested in place and he merited all of them. And anyone who does not merit it, I account it to him as if the three of them rested in place, and he merited none of them.

 

 The sixth derasha brings this course to its climax, and presents the Torah as the source of the two other crowns, "All the power of both of these crowns comes only from the power of Torah."

 

Thus, these three derashot are the heart of the unit and its primary objective: setting occupation with Torah as the most important "crown" that stands before every individual in Israel who wishes to take it. The Torah replaces the priesthood; responsibility passes not to the representative of the people before God, nor to God's representative to His people — but rather to each and every person in his or her own right.

 

The last two derashot return to the priesthood. The seventh derasha notes the fact that the covenant of priesthood, as opposed to that of royalty, does not depend on human action (as follows explicitly from Tanakh). However, this independence emphasizes the gap that exists at times between the title borne by a person and one’s inner being. The last derasha emphasizes God's joy in the reality of the priesthood, despite the gap that exists at times between the ideal of Divine order and its realization in the world.

 

Our study indicates that the derasha emphasizes the dangers inherent in the institution of the priesthood: the priest's overconcentrating on what is "due" him; emptying the Temple service of its content; glorying in the title and status even when they do not match the inner being of the person bearing them. Torah study, which does not have a social-hierarchical system that is dictated from the outset, is presented as an alternative.

 

The fourth derasha presents the difficulties and problems associated with Torah study. In the area of study, mention is made of forgetfulness, neglecting review, the fear of issuing erroneous rulings and the inability to deal with questions raised by members of other cultures. On the personal level, there are the circumstances of a person's life with the spirituals worries and dangers that go along with them: wanderings and troubles, becoming established in life and being drawn after materialism. Despite all of these, a person who understands the value of Torah that "brings a person to life in this world and to life in the World to Come," will not set this crown down, but rather such a person will desire it.

 

The eight derashot form a symmetrical 3-3-2 structure; the three derashot bearing the main message regarding the Torah are in the middle, while on both sides there are derashot that point to the problems that are liable to arise in the institution of the priesthood.

 

Does this derasha express a position on an existential issue typical of the Tannaitic period? Without a doubt! The standing of the priesthood, which to a great extent fails to fulfill its mission, and the gap created between the title and the spiritual-religious level of those who bear it, are clear markers of the Second Temple Era. The Destruction of the Temple, the transition from priests to sages, the study hall’s new status as the nerve center of the people and the seat of power — these phenomena all raise real questions regarding leadership and conduct, worldviews and identity during the Tannaitic period. To what should a Jew strive? How can a Jewish world be built without the Temple? The unit before us makes a clear statement.

 

Thus, the unit the Sifrei regarding the priestly gifts in Parashat Korach strengthens the argument presented earlier that the aggadic derashot in the Sifrei relate to the concrete religious needs of the Jewish people during the Tannaitic period.[6]

 

According to what we have seen, "I am your portion and your inheritance" in the unit of derashot appearing in the Sifrei expresses a direct channel of connection to God, which during most of the Jewish people's history is practically the only channel. During the long period during which the nation of Israel loses its other crowns, one crown remains within reach.

 

Almost a thousand years after the Tannaitic period, the famous remarks of the Rambam in his Mishneh Torah testify to the full acceptance of the spiritual direction that we see in the Sifrei as the foundational concept in the development and existence of the people:[7]

 

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him; so that he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God; proceeding justly as God has made him, and removing from his neck the yoke of the many calculations which people seek — he is sanctified as holy of holies. God will be His portion and inheritance forever and will provide what is sufficient for him in this world, as He has provided for the priests and the Levites. (Hilkhot Shemitta Ve-yovel 13:13)

 

Nowadays, we are witnessing the beginnings of a fascinating transformation taking place before our eyes in the attitude of segments of the people to the Temple. May the crown of Torah, the crown of priesthood, and the crown of royalty reappear together in our land.

 

 

 

(Translated by David Strauss)