This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
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Do you have grandchildren who are raised in an interfaith household? This workshop will provide you with concrete ideas to help you navigate your role in sharing Judaism with your grandchildren. Join Rabbi Mychal Copeland, Director of Interfaith Family/Bay Area, in the Fireside Room for a facilitated discussion.The workshop is open to everyone; PTBE members and non-members are most welcome!Co-sponsored by Interfaith Family/Bay Area and the Peninsula Temple Beth El Caring Committee.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
This week’s parasha (Numbers 16:1 – 18:32) is named after its key protagonist, a feisty fellow by the name of Korach, born into the priestly tribe of Levi, the same leadership tribe as Moshe/Moses and Aaron. The scene is the desert: the Israelites are complaining and want a change, wishing they were back in good old Egypt. The vibe is just right for a populist revolt. Korach steps into the breach and stirs up trouble. He basically demands an answer to this familiar question: “Who made you the boss over us?” Korach asserts that Moshe is an elitist, busy interacting with God while leaving everyone else out, and then proceeds to organize a band of people who agree with him to confront Moshe.
You can imagine that neither Moshe, his big brother Aaron, nor God are pleased with this uprising. After he gets over his initial shock, Moshe consults with God and receives instructions for something like a gunfight at the OK Corral (minus the guns), in which Korach and his cronies will be swallowed up by what seems like a gigantic earthquake.
Before we proceed to talk about what ultimately happened to Korach and his sons, I’m wondering if I’m the only one who feels some empathy with Korach and his position. This is what Korach says, verbatim, in chapter 16 verse 3:
“You have too much! For all the community, they are all holy, and in their midst is the Lord, and why should you raise yourselves up over the Lord’s assembly?
Aren’t Korach and 250 of his closest friends just demanding what is due them? That is, to share the leadership? After all, God has told the people repeatedly that they are all a “kingdom of priests and a holy nation” (look at Exodus 19:6).
Some of us are puzzled by the searing condemnation and punishment Korach receives for raising the issue of a more democratic system in which Moshe would share leadership with the other Levites. For an insightful commentary on why siding with Korach really is missing the boat, read this piece by Dr. Benjamin Sommer of JTS.
Now, let’s go back to find out more about the fates of Korach, his buddies who joined in his rebellion, and his sons. As you saw in G-dcast’s video, no one remains; they are swallowed up and completely disappear — no one is left except Korach’s sons, who didn’t take their father’s side. And what turns out to be a strange twist is that the guy’s sons went on to write some dozen or so of the 150 liturgical poems found in the Bible, called Psalms. Many of these psalms still appear in Jewish daily worship and some are recited on Sabbaths and special occasions.
These poems are filled with profound insights expressed eloquently and with great beauty. Korach’s sons are mentioned by name in Exodus 6:24 — you can read more about them (and Korach himself) here.
Traditionally, Korach remains a power-hungry trouble-maker, despite the fact that on the surface, he seems to be raising a valid point about sharing leadership. And yet, his sons become known for their spiritual poetry, opening us up to the mysteries of life.
One more thing: in the Talmud, there is a shorthand way of classifying arguments between scholars: those that are “for the sake of heaven” and those that are not. The following quote is from the Mishnah, Pirkei Avot 5:17:
Every argument for the sake of heaven will in the end be of permanent value, but every argument not for the sake of heaven will not endure. Which is an argument for the sake of heaven? The argument between Rabbi Hillel and Rabbi Shammai. And which is an argument not for the sake of heaven? The argument of Korach and his followers.
Korach gets a bad rap — and deservedly so, despite his seemingly compelling critique.
To think about:
Even if Korah had a point, what do you think of the way he went about with his argument? Did he approach Moshe privately to have a quiet chat about his (and others’) dissatisfaction? Or was he looking for a fight? When you have difficult emotional issues to grapple with concerning divergent religious traditions, how do you resolve them?
What do you think of the family dynamics in our story? Cousin Korach spearheaded what turned into a huge rift with Cousin Moshe. Do families have propensities to argue with each other? And what about Korach’s sons? How did they manage to stay out of the rebellion? Is there a message for us when we read that Korach’s sons became composers of liturgical poetry? How does it happen that family members can have such divergent religious views as Korach and his sons?