While the Midrash appears to belittle Korach’s dispute as foolish, the argument that Korach put forth — “All of the congregation is holy, and God is in their midst” (Bamidbar 16:3) — does not seem silly at all. Is not Korach simply restating what God told the entire nation, “You shall be holy, for I, the Lord your God, am holy” (Vayikra19:2)? What was so wrong with his claim? Why did Moshe insist that only Aharon and his descendants could serve as kohanim?
Korach’s mistake is rooted in the dialectic between two distinct forms of divine providence: inclusion (kirvah), and selection (bechirah). During certain periods, the service of God was inclusive, available to all. At other times, God chose certain persons or places to bear a higher level of sanctity, in order to elevate the rest of the world through them.
Illustration image: ‘Moses and Aaron with Pharaoh’ (Pietro della Vecchia, 1626)
The Beit HaMikdash and the Bamot
One example of the historical give-and-take between these two conflicting approaches is the status of bamot, private altars for bringing offerings to God.
Until the Mishkan was set up in Shiloh, individuals were permitted to offer sacrifices on private altars throughout the country. During the 369 years that the Mishkan stood in Shiloh, these bamot were prohibited, and all offerings had to be brought to the central service in Shiloh. After the destruction of the Shiloh Mishkan, the bamot were again permitted. With the selection of the city of Yerushalayim and the building of the Beit HaMikdash on Har HaMoriah, however, the bamot were banned forever.
When permitted, these private bamot could be established in any location. They allowed all to approach God; even non-kohanim could offer sacrifices. The periods when bamot were permitted reflect an inclusive form of divine worship, enabling all to approach God and serve Him.
For the service in the Mishkan and the Beit HaMikdash, on the other hand, only the descendants of Aharon were allowed to serve. When Shiloh and later Yerushalayim were chosen to host the Aron, the divine service was limited to the boundaries of those cities and their holy structures. Unlike the bamot, which were accessible to all, the Mishkan and the Beit HaMikdash were enclosed buildings, set apart by walls and barriers. The various levels of holiness were spatially restricted. Thus the Gemara (Yoma 54a) teaches that the Shechinah was confined to the space between the two poles of the Aron.
Matzeivah Service
A second example of the contrast between these two approaches may be seen in the use of a single pillar (matzeivah) to serve God. The pillar was an open form of worship, attracting people to gather around it, without walls or restrictions. This form of Divine service was appropriate for the time of Avraham, who tried to spread the concept of monotheism throughout the world.
In Moshe’s day, however, serving God through matzeivot became forbidden (Devarim 16:22). After the election of the Jewish people, it became necessary to first elevate the people of Israel. Only afterwards will the rest of the world attain recognition of God. Divine service thereafter required boundaries — the walls of the Mishkan and Beit HaMikdash — in order to cultivate the holiness within.
Prophecy Only in Israel
A similar process took place regarding prophecy. Until the Sinaitic revelation, the phenomenon of prophecy existed in all nations. At Sinai, however, Moshe requested that God’s Divine Presence only dwell within the people of Israel: “[If You accompany us], I and Your people will be distinguished from every nation on the face of the earth” (Shemot33:16; see Berachot 7a).
While the boundaries created by the selection of Yerushalayim and the Jewish people will always exist, the distinction of Aharon’s descendants as Kohanim is not permanent. In the future, all of Israel will be elevated to the level of priests. God’s declaration to Israel, “You will be a kingdom of priests and a holy nation to Me” (Shemot 19:6), refers to this future era.
Korach’s Vision
As the Midrash explains, Korach was misled by his prophetic vision. He discerned the essential truth, “All of the congregation is holy, and God is in their midst.” Yet the time for this vision belongs to the distant future. Korach only saw a private vision — ruach hakodesh — not a universal prophecy meant to be publicized and acted upon.
Moshe alluded to the future nature of Korach’s vision when he dictated the type of test to be used. The dedications of the Kohanim and the Mishkan involved sin-offerings and burnt- offerings, so it would have been logical to suggest that Korach’s men attempt to offer similar offerings. Moshe, however, suggested that they offer incense. He hinted that Korach’s vision reflected an underlying truth, but one for the distant future, when sin-offerings will no longer be needed to atone for our wrongdoing.
(Gold from the Land of Israel, pp. 252-255; Adapted from Shemuot HaRe’iyah, Korach (5691/1931)by Rav Chanan Morrison)
The Beit HaMikdash and the Bamot
One example of the historical give-and-take between these two conflicting approaches is the status of bamot, private altars for bringing offerings to God.
Until the Mishkan was set up in Shiloh, individuals were permitted to offer sacrifices on private altars throughout the country. During the 369 years that the Mishkan stood in Shiloh, these bamot were prohibited, and all offerings had to be brought to the central service in Shiloh. After the destruction of the Shiloh Mishkan, the bamot were again permitted. With the selection of the city of Yerushalayim and the building of the Beit HaMikdash on Har HaMoriah, however, the bamot were banned forever.
When permitted, these private bamot could be established in any location. They allowed all to approach God; even non-kohanim could offer sacrifices. The periods when bamot were permitted reflect an inclusive form of divine worship, enabling all to approach God and serve Him.
For the service in the Mishkan and the Beit HaMikdash, on the other hand, only the descendants of Aharon were allowed to serve. When Shiloh and later Yerushalayim were chosen to host the Aron, the divine service was limited to the boundaries of those cities and their holy structures. Unlike the bamot, which were accessible to all, the Mishkan and the Beit HaMikdash were enclosed buildings, set apart by walls and barriers. The various levels of holiness were spatially restricted. Thus the Gemara (Yoma 54a) teaches that the Shechinah was confined to the space between the two poles of the Aron.
Matzeivah Service
A second example of the contrast between these two approaches may be seen in the use of a single pillar (matzeivah) to serve God. The pillar was an open form of worship, attracting people to gather around it, without walls or restrictions. This form of Divine service was appropriate for the time of Avraham, who tried to spread the concept of monotheism throughout the world.
In Moshe’s day, however, serving God through matzeivot became forbidden (Devarim 16:22). After the election of the Jewish people, it became necessary to first elevate the people of Israel. Only afterwards will the rest of the world attain recognition of God. Divine service thereafter required boundaries — the walls of the Mishkan and Beit HaMikdash — in order to cultivate the holiness within.
Prophecy Only in Israel
A similar process took place regarding prophecy. Until the Sinaitic revelation, the phenomenon of prophecy existed in all nations. At Sinai, however, Moshe requested that God’s Divine Presence only dwell within the people of Israel: “[If You accompany us], I and Your people will be distinguished from every nation on the face of the earth” (Shemot33:16; see Berachot 7a).
While the boundaries created by the selection of Yerushalayim and the Jewish people will always exist, the distinction of Aharon’s descendants as Kohanim is not permanent. In the future, all of Israel will be elevated to the level of priests. God’s declaration to Israel, “You will be a kingdom of priests and a holy nation to Me” (Shemot 19:6), refers to this future era.
Korach’s Vision
As the Midrash explains, Korach was misled by his prophetic vision. He discerned the essential truth, “All of the congregation is holy, and God is in their midst.” Yet the time for this vision belongs to the distant future. Korach only saw a private vision — ruach hakodesh — not a universal prophecy meant to be publicized and acted upon.
Moshe alluded to the future nature of Korach’s vision when he dictated the type of test to be used. The dedications of the Kohanim and the Mishkan involved sin-offerings and burnt- offerings, so it would have been logical to suggest that Korach’s men attempt to offer similar offerings. Moshe, however, suggested that they offer incense. He hinted that Korach’s vision reflected an underlying truth, but one for the distant future, when sin-offerings will no longer be needed to atone for our wrongdoing.
(Gold from the Land of Israel, pp. 252-255; Adapted from Shemuot HaRe’iyah, Korach (5691/1931)by Rav Chanan Morrison)
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