Numbers 16:1-18:32 - 1 Samuel 11:14-12:22 - John 14:1-24
This week's edition of The Set Table contains:
Questions and Commentary on Shabbat Qorach Chayyei Yeshua - A Devotional Commentary on the Besora Reading
In Summary
Looking Ahead
Questions & Commentary on Parashat Qorach
1. What was the dispute between Qorach and his
faction and Moses? What lessons can we apply to the modern-day Messianic
movement?
Nick Amic
Was Qorach such a bad guy? The Torah obviously considered
him deserving of judgment (Numbers 16:32-35; 17:5), but
Qorach's argument that "the entire community is holy, and God is amongst them"
(16:5) holds merit. Qorach seems to be well-meaning in his opposition to an
apparent case of nepotism - i.e. Moses naming his brother as head priest - so
what was his grave error? The Midrash offers some insight:
Qorach took 250 magistrates . . . and dressed them in garments
that were wholly of blue wool (techelet).
They came, stood before Moses and asked him: "If a garment is made entirely of techelet, what's the law regarding it
being exempted from the obligation of tzitzit?"
Moses answered: "It's still subject to the obligation . . . " They began
to laugh at him, saying: "If a garment of another sort is absolved by a single
thread of techelet, this garment,
composed wholly of techelet, cannot
absolve itself?" . . . "God didn't command you these laws-you've invented them
yourself"
Numbers Rabba 18:3
The reason God opposes Qorach so severely is that Qorach takes it upon
himself to contradict Moses authority to render decisions on issues of Torah
practice (halakha). Israel's fragile state of belief in the desert pivots on
its ability to trust in Moses' divinely received authority. God supernaturally preserved his
status as leader and prophet in order to maintain the cohesiveness of the
Nation.
The question of determining halakha
is hotly debated within the modern Messianic movement. Existing "factions"
range greatly, yet all claim that their determination of halakha is authentic. The Torah clearly established successors to Moses
authority (Exodus 18:13-26; Numbers 11:16-17, 24-25; Deuteronomy 16:18-20, 17:8-13); likewise Yeshua
undeniably indentified the Pharisees of his day as those successors (Matthew
23:1-3). Yeshua uses parallel language to indicate that Pharisaical authority
is on par with Moses successors - compare Matthew 23:3 with Deuteronomy 17:10.
It's also instructive that Yeshua upheld the normative "tradition of the
elders" of his day (e.g. Yeshua urges not to "neglect" the tradition of tithing
spices in Matthew 23:24; follows
the tradition of attending Shabbat services and reading from the prophets in
Luke 4:16; etc.).
Although miraculous "Acts of God" do not accompany Yeshua's stern warning
to follow Pharisaical interpretation, the existence of modern-day Rabbinical
Judaism - the Pharisees' progeny - is
somewhat miraculous in that it has withstood the test of time and other forms
of Judaism have disappeared (Saduceean, Karaite, Shabbateanism, etc.). God has
used Rabbinic Judaism to preserve his Nation. In the same way that Yeshua urged
not to neglect the normative Jewish tradition in his day, we do right not to do
so today as well. To reject out rightly the authority of our larger Jewish
community seems to tread too closely towards Qorach's path; yet just as Yeshua prophetically spoke out against those
traditions that infringed on the "weightier matters of Torah" (e.g. Mark
7:6-13; Matthew 12:1-13, etc.) we too have such a call. Our leaders have been
divinely transmitted the power to enact halakhic
interpretations when such conflicts arise (Matthew 16:19, 18:18; cf. Acts
15). We can confidently do so relying on the authority of the greatest of all
supernatural events - the risen Messiah
Yeshua. However, let us do so thoughtfully, reverently and prayerfully lest we
be diverted by the same well-meaning yet divisive path of Qorach's faction.
2. Who are God's Priests?
Isaac W. Oliver
Parashat Qorach
recounts the unfortunate story of a dispute over priestly election. According to
rabbinic tradition, Qorach (son of Izhar son of Kohath son of Levi) pointed out
how the leadership and priesthood of Israel
were assigned to Moses and Aaron, both of whom were sons of Amram, the eldest
son of Kohath. Since Qorach was the eldest son of the second son of Kohath
(Izhar), he felt entitled to hold the position of leadership in his family. But
this role was assigned instead to Elizaphan son of Uzziel, the youngest son of
Kohath (Tanhuma Qorach 3; Numbers Rabba 18:2). Thus, the rabbis
associated the revolt of Qorach with the many other disputes between brothers
in the Torah: Cain vs. Abel, Isaac vs. Ishmael, Esau vs. Jacob, Joseph vs.
Reuben (or Judah), Manasseh vs. Ephraim, and so on. The repetition in the Torah
narrative of such disputes between firstborns and "Benjamins" of the family are
so numerous that they seem to stand in tension with the legal portions of the
Torah that try to guarantee the firstborn's right to his unique inheritance.
Thus, for example, we find elsewhere that a man who has two wives (one beloved
and the other hated) must not bequeath the double portion of his possessions to
the firstborn of the beloved wife if the hated wife gave birth to a son before
the beloved wife (Deuteronomy 21:15-17). This passage, like many other prescriptive
texts guaranteeing special rights to the firstborn, is countered by the
aforementioned descriptions on how last-born sons meritoriously achieved their
elder brother's blessings. An ambivalent discussion emerges then within the
Written Torah over the question of election through divine selection vs.
election through human meritocracy.
In addition, the Written Torah itself explicitly describes
Qorach's own complaint in the following way: "You have gone too far! All the
congregation are holy, every one of them, and the LORD is among them. So why
then do you exalt yourselves above the assembly of the LORD?" (Numbers 16:3).
For Qorach, Aaron's priesthood (and perhaps also Moses' prophetic vocation) is
called into question, since, in his eyes, all of God's people are holy. Why
then should Aaron keep the holy priesthood to himself? The conflict between
Qorach and Moses and Aaron resonates with the ongoing dispute between Israel
and the Church over choseness. Like brothers fighting over their birthright
privileges, each side has tried to affirm their own mission at the cost of
canceling the other group's calling. Like Qorach, the Church has had a hard
time swallowing the scandalous election given in the Torah to a particular
ethnic people. Many today, like Qorach, would argue that since the arrival of
the Church all believers are holy, and, consequently, Israel's
exclusive vocation loses all its meaning. Judaism, on its side, has held on to
its particularistic notions without fully acknowledging how God may have
brought in a new era of redemption through the gathering of the nations. But
this dispute does not need to end like Qorach's rebellion. Both entities can
respect each other's particular calling. Messianic Judaism can play an
important role in that process.
Scott Nassau
John 14:1-24- In the House of the Father
Prior to this discourse, Yeshua predicts Peter's
denial (John 13:31-38). Despite
Peter's devotion to Yeshua, Yeshua knows of Peter's propensity to turn and run
when faced with anxiety. Now, Yeshua charges his talmidim (disciples), when dealing with inward turmoil, to believe
both in God and in him (14:1). The
reason they can have confidence in Yeshua, is because he promises them
permanent dwellings in his Father's house (14:2). Earlier Yeshua used his
"Father's house" to refer to the temple, which he employs as a symbol for his
own body and resurrection (2:16,
19-21). This may suggest Yeshua's body is the permanent dwelling he prepares
for his followers; therefore, his promise is not simply a promise of an eternal
destiny, but includes the intimate relationship Yeshua's followers presently
enjoy with the Father. Earlier, Yeshua says that a slave does not have a
permanent place in the family, but a "son" is part of the family forever (8:35). Yeshua's followers can have confidence
as God's "children," both in this life and in the life to come (Ephesians
1:4-14).
Thomas is not certain that he understands Yeshua's
statement; therefore, he asks Yeshua to explain the way (John 14:5). Yeshua
tells his talmidim that he is the
only path to the Father, because he is "the way, the truth, and the life"
(14:6). When the Samaritan woman asked Yeshua to clarify the proper location to
worship God, whether on Mount Gerizim in Samaria or at the Temple in Jerusalem,
Yeshua said the time is coming when God's people will worship him in "spirit
and in truth" (4:19-24). Now, Yeshua reveals that he is "the truth" and that
only through him does one have access to the Father (14:6). Yeshua also
promises to send his Spirit of truth, the Ruach Haqqodesh, who will reside
within Yeshua's followers and enable them to have an intimate relationship with
God (14:16-20). Through the
indwelling of the Ruach Haqqodesh, Yeshua will empower his followers to abide
with him and obey his instructions.
While Yeshua's talmidim
were prone to anxiety, we are also thrown into confusion when life does not
does not go as planned. This passage gives us a few principles to follow in
uncertain situations. First, we must trust God, who is the object of our
confidence, because he is worthy of our affection and entirely capable of
handling every situation. Yet, we must remember that access to God is only
available through the death and resurrection of Yeshua the Messiah. Our
relationship with God is dependent upon the centrality of Yeshua in our faith.
Second, we can trust God and not be overcome by inward turmoil, because our
position, as both Jews and gentiles, in God's family is secure. Even when
tragedy strikes, our status in God's community is certain; therefore, we can
trust God. Finally, our intimate relationship with God leads us to diligent
obedience. Even in uncertain situations, we express our love for God through
our obedience to his commandments, which his Spirit enables us to keep.
