Climbing Out of the Pit
In this week’s parsha, Pinchas, the Torah recounts how G-d told Moses to take the census of the Jewish nation after they had suffered a loss of 24,000 people. This plague came as a result of their consorting with the daughters of Moab and the idol worship that accompanied their immoral behavior.
In presenting the numbers of the twelve tribes the Torah recounts some highlights (or more correctly: “low points”) of their experience in the desert. In discussing the tribe of Reuben, the Torah states how two members of this tribe, Datan and Aviram joined the rebellion of Korach. The Torah then adds: “The earth opened its mouth and swallowed them with Korach, when that group died, when fire destroyed two hundred and fifty men. Thus they became a sign (neis). However, the sons of Korach did not die.”
It is somewhat puzzling that the Torah digresses from its discussion of the descendants of Reuben to mention Datan and Aviram’s tragic association with Korach and the way in which they were punished. Why does the Torah have to regurgitate this sad event? There were other rebels and other sins committed by members of the other tribes, and yet the Torah does not repeat them in the context of the census. Why does the Torah feel it necessary to introduce the sins of Datan and Aviram, Korach and his cohorts?
Second, why does the Torah mention Korach in the context of Datan and Aviram. It should have been the other way around. Datan and Aviram should have been mentioned in the context of Korach who was a descendant of the tribe of Levi, not Reuben?
Another question. What is the Torah trying to teach us when it says that the sons of Korach did not die? How does it fit in to the discussion concerning the tribe of Reuben?
To answer these questions we must address another anomaly in the Torah’s description of the swallowing up of Korach and his entourage. After stating how they were punished (by the earth swallowing them and a fire that destroyed them) the Torah adds: “Thus they became a sign.” What does the Torah mean with these words? Rashi states that it means that it became a sign and a reminder that no one should dare challenge the priesthood.
However a question can be raised, why the Torah uses the word neis for the word “sign.” The word neis is usually used for a miracle or ensign. It is true that a miracle is a sign of G-d’s power and an ensign is a sign that identifies the nationality of the ship that carries that ensign, nevertheless, the Torah should have employed a simpler word that expresses the idea of a sign or remembrance such as “ot” or “zikaron.” In virtually all Biblical texts, the Torah uses those words to convey the idea of a sign and not the word employed here “neis.”
The Chassidic work, Igra d’Kallah provides an answer based on the interpretive approach known as remez (hints, or allusion), whereby letters become symbols and suggest ideas that are not evident from the simple translation and understanding of the word.
The word “neis” consists of the two Hebrew letters “nun” and “samach.” According to the Talmud and Zohar, these two letters are the initials of the words “nofel” (fallen) and “somech” (uplifting) respectively. The meaning of these two letters combined thus is that a day will come that even those who have fallen low will be uplifted by G-d. In our context this means that even Korach, who epitomized the idea of someone who has fallen, literally and figuratively, will—in the Messianic Age—be transformed, and thereby, uplifted and rehabilitated.
We can now understand why the Torah adds the words “they became a sign (neis). This census occurred, as was mentioned before, in the aftermath of the tragedy that befell the Jewish people when they “fell” to the nadir of depravity. They consorted with the Moabite and Midianite harlots and worshipped their idols. They degenerated to the moral and spiritual bottom and exhibited the ultimate drop to the lowest level of unfaithfulness to G-d.
This tragic debacle raises a serious question: Could there ever be redemption for these souls? The question is not just about the generation of Moses and Pinchas, but it can also be raised by all succeeding generations which had their share of disloyalty and degradation. Is there hope for them and us?
The answer is therefore provided in the discussion of the very first tribe, the tribe of Reuben. Even those who personify and epitomize the idea of having fallen—for few people have risen to the level of Korach in prominence, and even fewer have fallen so low—will ultimately rise and shine.
This is a powerful message to our generation in particular. In Kabbalah all of the generations of Jews from Abraham to the present have been viewed as an organic and complete structure. Abraham and Moses, and all those who lived at the genesis of our history, are likened to the head, while the final generation—living at the end of the exile—is likened to a foot.
Another metaphor that can be used is that our Patriarchs and other greats such as Moses and Pinchas are like the highest mountains (indeed, in last week’s parsha Bilam refers to the Patriarchs as mountains). The last generation of exile—our generation—can be compared to the valley. Exile—and particularly the last stage of exile—has been described metaphorically as the “fallen” structure of the Jewish people, who reside in the darkness of the “valley of the shadow of death.”
We, like Korach, have fallen very low and wonder if we can ever rise.
The Torah’s powerful message to us is that even Korach, the paradigm of fallen-ness, can and will rise. Moshiach will help all of us get out of the shadows of darkness and death and instill within us true life.
One can still ask? Judaism does not subscribe to the belief that the Messianic Age is solely about what G-d and Moshiach will do for us. It is just as much about what we do to make the changes in the world. The question that follows the aforementioned description of G-d lifting us up out of the valley of darkness is: what do we do? What is our role in all of the above?
The Torah, we might suggest, addresses this matter as well in the next verse, where the Torah adds: “However, the sons of Korach did not die.”
By adding on these words the Torah conveys a very powerful message to us, which we will understand by way of an introduction:
The last of the Prophets, Malachi, in the end of his Biblical book by the same name, describes what will happen prior to the coming of Moshiach. Elijah (who is identified by our Sages to be none other than Pinchas, the name and protagonist of this week’s parsha) will come to “restore the hearts of the parents through the children.”
Our children will inspire us and ignite the Messianic spark within us, enabling us to climb out of the pit we might have fallen into as individuals and the fit that we are all in that we call exile. Even if we retained a trace of the rebelliousness of Korach, our children will see to it that we will not die; they will assist us so that we will revitalize our own souls and thereby awaken the Messianic spark within. That, in turn, will reveal Moshiach, who will take us out of this exile permanently.
From the book Light from the Future: Parshas Pinchas by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
