Post by alon on Jun 14, 2018 6:43:35 GMT -8
This week’s readings: Par’shah 38
Date of reading: 16 June 2018/3 Tamuz 5778
Name of Par’shah: Korach (Korah)
Par’shah: B’midbar 16:1-18:32
Haftara: Sh’mu’el Alef 11:14-12:22
Brit Chadashah: 2 Timothy 2:8-21; Y’hudah 1-25
D’rash: In our par’shah reading, we have here one of the most serious incidents during the 40-year period in the wilderness, and probably the most serious challenge against G-d’s order and authority. Desert life was not easy but was the place where Adonai would test His people and prepare them to possess the land He promised them. No doubt, hardship or perceived oppression can become fertile ground for resentment and challenge against established authority. This account begins with Korach, a descendant of Levi, from the family of K’hat. Of the three families of the L’vi’im who were placed in charge of the Mishkan, K’hat had the honor of carrying the holy things during transport, which included the Ark. Only Aharon, his sons, and their descendants were allowed closer access to these things (B’midbar 4:4-15). Along with Korach were Datan and Aviram, descendants of Re’ven, and 250 men of Israel described as key members of the council, men of reputation. The KJV translation says these men were “famous in the congregation, men of renown”.
Famous in Strong’s Hebrew (7148) is “kawree”, meaning called and from that are the words select, famous, renowned.
The word renown in Strong’s Hebrew (8034) is “shem” which gives the idea of definite and conspicuous position; an appellation (name or title), as a mark or memorial of individuality; by imp. It translates to honor, authority, character. Fittingly, Shem was also the name of one of Noach’s son, the line of the Chosen People and Yeshuah HaMashiach.
It is likely that part of this group included the seventy leaders anointed by Adonai to help Moshe carry the burden of the people (B’midbar 11:16-17, 24-25). These were no ordinary men and had the highest respect and admiration of the people. These kinds of leaders are the ones that people will more readily follow, trusting their wisdom and judgement without consideration or questioning. This is what makes this situation with Korach dangerous, because he and these leaders, if they succeeded, would have lead the entire congregation into apostatizing from G-d’s established order. Today in our society when a group breaks off from an established organization, they can simply set up theirs in a different location whether near or far without really affecting it in a severe way. But with this congregation there was no other place to go in the desert, and the surrounding nations would have been hostile towards them. The only option available was to change the existing G-d ordained order.
Notice also the conversation that takes place between this opposition group and Moshe. Korach and his group begin their evil plan by saying to Moshe and Aharon, “You take too much on yourselves! After all, the entire community is holy, every one of them, and Adonai is among them. So why do you lift yourselves up above Adonai’s assembly?” (B’midbar 16:3). Even though Moshe gets to the point and tells Korach that his real intention is to obtain the office of high priest, we can see that Korach’s accusation is meant to appeal and draw the people to his side and strengthen his position. Rebellion and deception go hand-in-hand and this same principle can be seen at work in Avshalom, King David’s firstborn, who would attempt to obtain the kingship in a covert manner:
Sh’mu’el Bet 15:1-6---Some time later, Avshalom prepared himself a chariot and horses, with fifty men to run ahead of him. He would get up early and stand by the road leading to the city gate; and if someone had a case that was to come before the king for judgement, Avshalom would call to him and ask, “What city are you from?” and he would answer, “Your servant is from the such and such tribe in Israel.” Avshalom would say to him, “Look, your cause is good and just; but the king hasn’t deputized anyone to hear your case.” Then Avshalom would continue, “Now if I were made judge in the land, anyone with a suit or other cause could come to me, and I would see that he gets justice!” Moreover, whenever any man came close to prostrate himself before him, he would put out his hand, take hold of him and kiss him. This is how Avshalom behaved toward anyone in Israel who came to the king for judgement, and in this way Avshalom stole the hearts of the people of Israel.
And this deception originates with the adversary himself, which he used with Havah in the garden of ‘Eden, telling her she would not die if she ate from the tree of the knowledge of good and evil but would be like G-d, knowing good and evil (B’resheet 3:1-5). At this point I would like to insert Yesha’yahu 14:12-14, where the prophet uses a past, factual historical event to predict the fall of the king of Bavel but actually, it refers to the fall of Lucifer. Korach’s rebellion follows this plan, but on a smaller scale. Nevertheless, it has the same infectious cancer:
Yesha’yahu 14:12-14---"How did you come to fall from the heavens, morning star, son of the dawn? How did you come to be cut to the ground, conqueror of nations? You thought to yourself, ‘I will scale the heavens, I will raise my throne above G-d’s stars. I will sit on the Mount of Assembly far away in the north. I will rise past the tops of the clouds, I will make myself like the Most High.’…”
Because of the serious threat to Adonai’s theocratic order, not to mention Moshe and Aharon, the situation would require quick action. But even so Adonai had mercy to postpone punishment until the next day, giving this wicked group a small window of opportunity for repentance, unfortunately, to no avail. Judgement was swift and powerful (B’midbar 16:31-35). It was righteous and just. Remember, these were highly capable and respected leaders who refused to consider Adonai’s many signs and wonders and the example of Miriam and Aharon, who had earlier spoke against Moshe, resulting in Miriam being struck with tzara’at and placed outside the camp for seven days (B’midbar 12:1-16).
And after all this, what was the people’s response?
B’midbar 17:6---But the very next day, the whole community of the people of Israel complained against Moshe and Aharon: “You have killed Adonai’s people!” It is a
thing when, despite all of Adonai’s miraculous signs and wonders, despite all his miraculous provisions, despite the example of the punishment of the rebels, it is difficult to change a hard heart and stubborn mind. The people’s accusation against Moshe and Aharon reveals that they were still very much connected to their leaders, despite their leaders’ sin. Their doctrine also was apparently entrenched deeply in their hearts, sadly realizing that they themselves could not approach Adonai. After the budding of Aharon’s staff, scripture records,
B’midbar 17:27---But the people of Israel said to Moshe, “Oh no! We’re dead men! Lost! We’re all lost! Whenever anyone approaches the Tabernacle of Adonai, he dies! Will we all perish?”
But before we come to quick conclusions, let us put ourselves in their place. We have good homes, electricity, running water, refrigerators/freezers, soft beds, showers, department stores, grocery stores, etc. A weekend in the desert may be a camping trip and a week might be an extended vacation; if it were longer, would we be any different from them?
There are some lessons to be learned from these scriptures:
Rebellion against Adonai, His
, and His godly leaders is a bad thing and is compared to being as wicked as the sin of sorcery (Sh’mu’el Alef 15:23)
In a milder sense, we should learn to function according to the skills, gifts, and talents G-d has given us to be a blessing to others and have the wisdom to refrain from overstepping these boundaries into areas He has not called us. Romans 12:3---For I am telling every single one of you, through the grace that has been given to me, not to have exaggerated ideas about your own importance. Instead, develop a sober estimate of yourself based on the standard which G-d has given to each of you, namely, trust.
Godliness with contentment is great gain (1 Timothy 6:6, NKJV). Those who covet and attempt to grasp for things that are forbidden can experience serious consequences. Lucifer had the second highest position in the universe and yet coveted the Highest and failed to attain it and lost what he did have. Korach was appointed to a position only below that of the high priest yet failed to attain it and lost his life (along with the other leaders) for it. King Uziyahu’s success in G-d resulted in arrogance and he attempted to unlawfully offer incense to Him and was stricken with tzara’at for the rest of his life; His son carried out his kingly duties (Divrei-Hayamim Bet 26:16-21).
Do not become so attached to leaders (or ministries) to the point that, should they have a serious moral lapse or begin teaching wrong doctrine, you become spiritually blind or reluctant to separate from their error.
We come to G-d and follow Him only on His terms, not ours. Lucifer wanted to be like the Most High, Korach wanted to be the high priest, and countless others want to do what they think is right in their own eyes: some want to be saved by works; some want only grace without works; some want grace and continue in sin; some want to follow completely different gods.
But G-d-s way to salvation has always been the same:
Yochanan 10:1-10---Yeshua is the gate to salvation and those who climb in a different way are thieves and robbers.
Yochanan 14:6---Yeshua is the Way, and the Truth, and the Life. No one comes to the Father except through Him.
1 Yochana 2:3-6---The way we can be sure we know Him is if we are obeying His commands. Anyone who says, “I know Him,” but isn’t obeying His commands is a liar---the truth is not in him. But if someone keeps doing what he says, then truly love for G-d has been brought to its goal in him. This is how we are sure that we are united with Him. A person who claims to be continuing in union with Him ought to conduct his life the way he did.
References: The Complete Word Study Old Testament, copyright 1994 AMG International, Inc.; The Complete Jewish Bible copyright 1998 by David H. Stearn
MRD
Date of reading: 16 June 2018/3 Tamuz 5778
Name of Par’shah: Korach (Korah)
Par’shah: B’midbar 16:1-18:32
Haftara: Sh’mu’el Alef 11:14-12:22
Brit Chadashah: 2 Timothy 2:8-21; Y’hudah 1-25
D’rash: In our par’shah reading, we have here one of the most serious incidents during the 40-year period in the wilderness, and probably the most serious challenge against G-d’s order and authority. Desert life was not easy but was the place where Adonai would test His people and prepare them to possess the land He promised them. No doubt, hardship or perceived oppression can become fertile ground for resentment and challenge against established authority. This account begins with Korach, a descendant of Levi, from the family of K’hat. Of the three families of the L’vi’im who were placed in charge of the Mishkan, K’hat had the honor of carrying the holy things during transport, which included the Ark. Only Aharon, his sons, and their descendants were allowed closer access to these things (B’midbar 4:4-15). Along with Korach were Datan and Aviram, descendants of Re’ven, and 250 men of Israel described as key members of the council, men of reputation. The KJV translation says these men were “famous in the congregation, men of renown”.
Famous in Strong’s Hebrew (7148) is “kawree”, meaning called and from that are the words select, famous, renowned.
The word renown in Strong’s Hebrew (8034) is “shem” which gives the idea of definite and conspicuous position; an appellation (name or title), as a mark or memorial of individuality; by imp. It translates to honor, authority, character. Fittingly, Shem was also the name of one of Noach’s son, the line of the Chosen People and Yeshuah HaMashiach.
It is likely that part of this group included the seventy leaders anointed by Adonai to help Moshe carry the burden of the people (B’midbar 11:16-17, 24-25). These were no ordinary men and had the highest respect and admiration of the people. These kinds of leaders are the ones that people will more readily follow, trusting their wisdom and judgement without consideration or questioning. This is what makes this situation with Korach dangerous, because he and these leaders, if they succeeded, would have lead the entire congregation into apostatizing from G-d’s established order. Today in our society when a group breaks off from an established organization, they can simply set up theirs in a different location whether near or far without really affecting it in a severe way. But with this congregation there was no other place to go in the desert, and the surrounding nations would have been hostile towards them. The only option available was to change the existing G-d ordained order.
Notice also the conversation that takes place between this opposition group and Moshe. Korach and his group begin their evil plan by saying to Moshe and Aharon, “You take too much on yourselves! After all, the entire community is holy, every one of them, and Adonai is among them. So why do you lift yourselves up above Adonai’s assembly?” (B’midbar 16:3). Even though Moshe gets to the point and tells Korach that his real intention is to obtain the office of high priest, we can see that Korach’s accusation is meant to appeal and draw the people to his side and strengthen his position. Rebellion and deception go hand-in-hand and this same principle can be seen at work in Avshalom, King David’s firstborn, who would attempt to obtain the kingship in a covert manner:
Sh’mu’el Bet 15:1-6---Some time later, Avshalom prepared himself a chariot and horses, with fifty men to run ahead of him. He would get up early and stand by the road leading to the city gate; and if someone had a case that was to come before the king for judgement, Avshalom would call to him and ask, “What city are you from?” and he would answer, “Your servant is from the such and such tribe in Israel.” Avshalom would say to him, “Look, your cause is good and just; but the king hasn’t deputized anyone to hear your case.” Then Avshalom would continue, “Now if I were made judge in the land, anyone with a suit or other cause could come to me, and I would see that he gets justice!” Moreover, whenever any man came close to prostrate himself before him, he would put out his hand, take hold of him and kiss him. This is how Avshalom behaved toward anyone in Israel who came to the king for judgement, and in this way Avshalom stole the hearts of the people of Israel.
And this deception originates with the adversary himself, which he used with Havah in the garden of ‘Eden, telling her she would not die if she ate from the tree of the knowledge of good and evil but would be like G-d, knowing good and evil (B’resheet 3:1-5). At this point I would like to insert Yesha’yahu 14:12-14, where the prophet uses a past, factual historical event to predict the fall of the king of Bavel but actually, it refers to the fall of Lucifer. Korach’s rebellion follows this plan, but on a smaller scale. Nevertheless, it has the same infectious cancer:
Yesha’yahu 14:12-14---"How did you come to fall from the heavens, morning star, son of the dawn? How did you come to be cut to the ground, conqueror of nations? You thought to yourself, ‘I will scale the heavens, I will raise my throne above G-d’s stars. I will sit on the Mount of Assembly far away in the north. I will rise past the tops of the clouds, I will make myself like the Most High.’…”
Because of the serious threat to Adonai’s theocratic order, not to mention Moshe and Aharon, the situation would require quick action. But even so Adonai had mercy to postpone punishment until the next day, giving this wicked group a small window of opportunity for repentance, unfortunately, to no avail. Judgement was swift and powerful (B’midbar 16:31-35). It was righteous and just. Remember, these were highly capable and respected leaders who refused to consider Adonai’s many signs and wonders and the example of Miriam and Aharon, who had earlier spoke against Moshe, resulting in Miriam being struck with tzara’at and placed outside the camp for seven days (B’midbar 12:1-16).
And after all this, what was the people’s response?
B’midbar 17:6---But the very next day, the whole community of the people of Israel complained against Moshe and Aharon: “You have killed Adonai’s people!” It is a
thing when, despite all of Adonai’s miraculous signs and wonders, despite all his miraculous provisions, despite the example of the punishment of the rebels, it is difficult to change a hard heart and stubborn mind. The people’s accusation against Moshe and Aharon reveals that they were still very much connected to their leaders, despite their leaders’ sin. Their doctrine also was apparently entrenched deeply in their hearts, sadly realizing that they themselves could not approach Adonai. After the budding of Aharon’s staff, scripture records,B’midbar 17:27---But the people of Israel said to Moshe, “Oh no! We’re dead men! Lost! We’re all lost! Whenever anyone approaches the Tabernacle of Adonai, he dies! Will we all perish?”
But before we come to quick conclusions, let us put ourselves in their place. We have good homes, electricity, running water, refrigerators/freezers, soft beds, showers, department stores, grocery stores, etc. A weekend in the desert may be a camping trip and a week might be an extended vacation; if it were longer, would we be any different from them?
There are some lessons to be learned from these scriptures:
Rebellion against Adonai, His
, and His godly leaders is a bad thing and is compared to being as wicked as the sin of sorcery (Sh’mu’el Alef 15:23)In a milder sense, we should learn to function according to the skills, gifts, and talents G-d has given us to be a blessing to others and have the wisdom to refrain from overstepping these boundaries into areas He has not called us. Romans 12:3---For I am telling every single one of you, through the grace that has been given to me, not to have exaggerated ideas about your own importance. Instead, develop a sober estimate of yourself based on the standard which G-d has given to each of you, namely, trust.
Godliness with contentment is great gain (1 Timothy 6:6, NKJV). Those who covet and attempt to grasp for things that are forbidden can experience serious consequences. Lucifer had the second highest position in the universe and yet coveted the Highest and failed to attain it and lost what he did have. Korach was appointed to a position only below that of the high priest yet failed to attain it and lost his life (along with the other leaders) for it. King Uziyahu’s success in G-d resulted in arrogance and he attempted to unlawfully offer incense to Him and was stricken with tzara’at for the rest of his life; His son carried out his kingly duties (Divrei-Hayamim Bet 26:16-21).
Do not become so attached to leaders (or ministries) to the point that, should they have a serious moral lapse or begin teaching wrong doctrine, you become spiritually blind or reluctant to separate from their error.
We come to G-d and follow Him only on His terms, not ours. Lucifer wanted to be like the Most High, Korach wanted to be the high priest, and countless others want to do what they think is right in their own eyes: some want to be saved by works; some want only grace without works; some want grace and continue in sin; some want to follow completely different gods.
But G-d-s way to salvation has always been the same:
Yochanan 10:1-10---Yeshua is the gate to salvation and those who climb in a different way are thieves and robbers.
Yochanan 14:6---Yeshua is the Way, and the Truth, and the Life. No one comes to the Father except through Him.
1 Yochana 2:3-6---The way we can be sure we know Him is if we are obeying His commands. Anyone who says, “I know Him,” but isn’t obeying His commands is a liar---the truth is not in him. But if someone keeps doing what he says, then truly love for G-d has been brought to its goal in him. This is how we are sure that we are united with Him. A person who claims to be continuing in union with Him ought to conduct his life the way he did.
References: The Complete Word Study Old Testament, copyright 1994 AMG International, Inc.; The Complete Jewish Bible copyright 1998 by David H. Stearn
MRD
