Listen as Batya breaks down the beauty of Parashat Yitro in Exodus 18:1-20:23. This section of the Torah speaks volumes about God’s love for his people, the miracle of Exodus, and how we came to receive the ten commandments. As a student of the Torah and a follower of Yeshua, Batya’s perspective provides new insight into our promises with God, and how to navigate hard decisions.

Parashat Yitro - Bible Teaching with Batya Segal

Are you willing to bless Israel, make a difference in the lives of people, and partner with God's plan for restoration of the land of Israel?

This section of the Torah speaks volumes about God’s love for his people, the miracle of Exodus, and how we came to receive the ten commandments. 

Where Did We Get the Ten Commandments? | Blog | Vision for Israel

Parashat Yitro: Where Did We Get the Ten Commandments? 

“See, I am setting before you today a blessing and a curse...”

The fourth reading of Sefer Devarim (The Book of Deuteronomy) is Parshat Re’eh (Deut. 11:26-16-17). The title of the Torah portion is taken from the first word of Moses’ address in the imperative: “See! (re’eh), I present before you today a blessing and a curse…”

Parshat Re’eh inaugurates a series of three consecutive Torah portions – Re’eh, Shoftim, Ki Tetzei – that contain more commandments than any other pericope in Scripture. Until now, Moses has focused on the importance of revering Hashem; the benefit and necessity of loving God with all of one’s heart, soul, and resources; and the tools they will need as a people to adapt to their new life in the Promised Land. Within the first ten chapters of the book, most of what Moses has said has come in the form of a rebuke. Yet, even his rebuke is intended to encourage and inspire the people to greatness.

This week, Moses kicks off the trilogy by putting the commands of God into perspective, explaining that the choice of the Jewish people on whether to accept the Torah and their mission is nothing short of choosing between a blessing and a curse:

The blessing: that you hearken to the commandments of the LORD, your God, that I command you today. And the curse: If you do not hearken to the commandments of the LORD, your God, and you stray from the path that I command you today, to follow gods of others, that you did not know. (Deut. 11:27-28).

At this juncture in the book, Moses’ statement represents a monumental shift in focus as he moves from the “30,000-foot overview” and gets down to the “brass tax”. In the previous parashah, Moses told the people that keeping the Torah and mitzvot is key to living a prosperous life in the Holy Land. Now, Moses begins teaching specific commandments and frames the discussion with the purview of blessings and curses. Later in the book, Moses will reframe the question by equating the blessing and the curse to a choice between life and death: “See, I set before you today life and prosperity, death and adversity (Deut. 30:15).” 

In both bookend statements, Moses fronts the prophetic ultimatum with the singular imperative “see – re’eh.” Essentially, our Torah portion and continuing to the end of the book is all about seeing i.e., perspective. The imperative beckons the reader to pause and consider the gravity of what Moses is about to say next: “STOP… THINK… CONTINUE: The blessing and the curse!”

However, what Moses commands his people to see is not merely a conjuring of visual perspective. The Hebrew word ראה (re’eh) encompasses so much more than physical perception and the content that Moses presents after delivering the imperative demonstrates his desire for the nation to see beyond themselves and to what is visible from heaven’s perspective. The dynamic application of the word ראה is evident in its diverse uses throughout the Hebrew Bible. For instance, in Ecclesiastes 1:16 the author employs the word ראה to describe the seat of human intellect – the heart – having perceived and acquired great wisdom and knowledge:

דברתי אני עם־לבי לאמר אני הנה הגדלתי והוספתי חכמה על כל־אשׁר־היה לפני על־ירושׁלם ולבי רָאָה הרבּה חכמה ודעת׃

I said to myself: “Here I have grown richer and wiser than any that ruled before me over Jerusalem, and my mind has zealously absorbed (lit. seen - ra’ah) wisdom and learning.”

Elsewhere, in I Samuel 9:9, we discover that the prophets of Israel were formerly called “seers” – a participial noun of the same root, רואה (Ro’eh). Apparently, in the generations before the Davidic dynasty, the prophets of Israel carried a title that was symbolic of their ability to “see” Godly visions. Thus, Moses’ application of the word throughout the book in lieu of its accompanying context demands the people to enter the Promised Land with clarity and understanding of the big picture. 

The fifty-two commandments that follow throughout the Torah portion all pertain to life in the Land of Israel:

These are the decrees and ordinances that you shall observe to perform in the Land that Hashem, the God of your forefathers, has given you, to possess it, all the days that you live on the Land (Deut. 12:1).

To be successful in the Land of Israel, the Jewish people must perceive the nature of their collective calling and appreciate how each individual is integral to the prosperity or failure of the mission. Ibn Ezra, one of the most distinguished Jewish biblical commentators and philosophers of the Middle Ages, comments on re’eh (Deut. 11:26) and explains that Moses simultaneously speaks to each covenant member at the individual level. The imagery can be likened to a pew sitter who processes a public address from the pulpit while all the while sensing that the preacher’s eyes are directly on them. Moses is imparting to each Jew Godly vision, understanding, and wisdom to discern blessing from curse and to choose life!

The concept of personal salvation and a personal relationship with God is not original to Christianity. Rather, the concept is rooted in Judaism by what is called in Hebrew, Ge’ulah Pratit (personal redemption). In the rabbinic commentaries, personal redemption is discernible as a class from national or corporal redemption. However, the error in Western Christian thought is the tendency to divorce the individual from communal responsibility as it pertains to a person's influence on corporal standing. Both are important concepts in Jewish thought, and Judaism teaches that a multitude of personal redemptions is added together to bring about Israel’s corporeal redemption, and ultimately a global redemption. The order is not dissimilar to Paul’s numerous statements about the priority of the gospel message - to the Jew first and then to the Gentiles (Rom 1:16; 2:9-10). 

The consequence of this understanding is that our individual actions and the decisions we make affect the merit and standing of God’s covenant community. Often, the blessings and curses described in Moses’ discourse are interpreted by Bible readers to mean that personal prosperity and blessing will come to those who are faithful to God and obedient to Torah. While it is true that there is something to be said about personal merit and how it corresponds to individual standing in the Kingdom of Heaven (Mat. 5:19; 18:4; 19:28-20:16), the blessings and curses in Deuteronomy have to do with corporeal prosperity in this life, within the confines of time and space. It is no uncertainty that there are plenty of godly individuals who live paycheck to paycheck or struggle to make ends meet. There are numerous examples and parables in the New Testament of righteous individuals struggling in the present while accumulating riches in heaven e.g., the widow who gave two pennies out of her poverty (Mk. 12:41-44) and the illustration of Lazarus who was poor in this life but merited to be welcomed by Abraham in the Kingdom of Heaven (Luke 16:19-31).

The perspective Moses is portraying pertains to national prosperity as an indicator of Israel’s success in fulfilling their covenant responsibility and achieving their national objective: Mainly, to promote righteousness and advance God-consciousness among the nations. Essentially, when the Jewish people are devout in their mission, personal redemptions are added together to accelerate the unveiling of the Master of the World and ultimately, global redemption. Thus, when Israel prospers, the world prospers. And when things are on the right track, one only needs to look to the Land of Israel and see – Blessing and prosperity among the Jewish people, rain upon the land, and abundance in the field. Yet, the message of Parshat Re’eh is that nobody should think for an instant, that they are insignificant as individuals in contributing to that vision! As Moses will explain in later chapters: 

“When such a person hears the words of this oath and they invoke a blessing on themselves thinking, ‘I will be safe, even though I persist in going my own way,’ they will bring disaster on the watered land as well as the dry. (Deut. 29:19).’”

Thus, Parshat Re’eh is all about the opportunity that God extends to His people to receive His help and mercy so that they may elevate their collective neshamah (soul) to new heights. Re’eh is about seeing the whole of the Torah and its commandments from the proper perspective. It’s about seeing the mitzvoth with the same vision that was given to Moses with Israel coming into the Land and living according to the principles and guidelines of the Torah, which are enumerated collectively in this week’s parashah as follows:

CH. 12 | Possessing the Land and eradicating idols. Establishing God’s Sanctuary in the place that He chooses to have His name dwell. 

CH. 13 | Responding properly to false prophets and demonstrating communal cohesion when there is a threat or disruption.

CH. 14 | Contributing to the national and common welfare of the people and its leaders through the various tithes. In this way, the laborers who tend to the spiritual needs of the nation will be sustained, and when people come together to participate in the Divine Service, the Temple will be maintained and functioning. 

The motif is that every individual has something to offer to the community, whether talents, finances, or creativity, that contributes positively or negatively to the prosperity of the nation. Thus, every decision and action made on the part of the individual has the power to tilt the scales toward blessing or curse. As Moses puts it, for every covenant member, life and death come down to a choice. 

Parshat Re’eh is all about seeing the program of God and buying into it. In the 21st century, we have the luxury of looking back over the course of nearly 4,000 years of Jewish history and perceiving the moments when our people lost the vision. Even in the moments of greatest despair, we also have the benefit of seeing that in our short-sightedness, God has never abandoned us, and the opportunity He offers to recapture the vision and return to Him remains in every generation. 

Watch Batya Teaching about Parashat Re’eh.

Re'eh V5

Delve into God’s vision for the nation in Parashat Re'eh. Explore how each individual shapes collective prosperity and the importance of upholding the principles and guidelines of the Torah.

“You, Lord, keep my lamp burning; my God turns my darkness into light.” 

Hanukkah, also known as the Festival of Lights, is a precious and heartwarming national holiday.

For eight days on the 25th day of Kislev (according to the Hebrew calendar), families and friends light up the candles of the Hanukkiah - a nine-branched candelabrum which is traditionally placed on the windowsill so passersby can see it, or outside of one's gate.

A popular, family-oriented activity many enjoy is walking around the old neighborhood of Jerusalem and observing the lighting of the Hanukkah candles. What a sight to see the different and creative Hanukkiahs displayed on windows and outside the doors on the street in special wind-resistant glass boxes.

Although Hanukkah is not a biblical holiday, it is still observed by religious and secular Jews and is a great cultural opportunity for parties and celebrations as it brings much joy and warmth to the country during the cold and rainy winter season.

Families and friends light the candles together, sing traditional songs, eat sufganiyot (a round, deep-fried, jelly-filled doughnut) and other oil-based foods, spin dreidels, and play games.

Hanukkah is a joyous holiday whose origin story is one of a gruesome war, a valiant and impossible victory, and the miracle of the cruse of oil.

Hanukkah commemorates the recovery of Jerusalem and the subsequent rededication of the Second Temple at the beginning of the Maccabean revolt against the Seleucid Empire in the 2nd century BCE.

With the reign of Antiochus IV, Jews were prohibited from practicing Judaism and were commanded to worship Greek gods.

When Antiochus IV invaded Jerusalem (168 BCE), killing thousands of Jews and erecting an altar for Zeus in the Holy Temple, a small group of Jews, known as Hasmoneans or Maccabees, revolted zealously to regain control of the Temple and Jerusalem.

After two years of warfare, they pushed out the Greek army - whose forces were much more powerful and well-equipped than theirs, as God almighty was on their side.

After gaining control of the holy city of Jerusalem, the Jews found the desecrated Temple ransacked and destroyed.

Bit by bit and with great care, they rededicated the Temple to the Lord, with one of the Temple's daily rituals being the Menorah which was commanded to burn continuously before the Lord always:

"Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning. In the tent of meeting, outside the curtain that shields the ark of the covenant law, Aaron and his sons are to keep the lamps burning before the Lord from evening till morning. This is to be a lasting ordinance among the Israelites for the generations to come." - Exodus 27:20-21

As the story goes, there remained only one cruse of oil which had not been defiled, containing enough oil to last only one night.

Yet, miraculously the one cruse of oil continued to provide oil lasting for eight nights, a sign of God's providence in the midst of darkness.

To this day, the Macabee's revolt is remembered by millions of Jews all over the world as an example of courage in the face of grave opposition.

The enemies of Israel were intimidating, using fear tactics to coerce them to serve other gods and forget their Jewish identity together with their calling to serve the one true God of Israel.

The Maccabees could have retreated back into the long shadows of intimidation cast by their oppressors, and yet they chose to advance upon darkness, armed with the truth, and reclaimed their rightful place in the presence of God in the Temple.

Unfortunately, the world we live in today offers us plenty of reasons to be anxious and intimidated. Wars and politics, inflation and sickness, ungodly morals plaguing the innocent, and a pandemic of the fear of men - are all looming in the background of our minds, stealing away our joy.

All this would leave us hopeless unless we put our hope and trust in God Almighty to fight our battles and give us strength to resist the enemy.

Yeshua commanded us to be a light to the world, understanding our place as sons and daughters of God, and giving us the confidence to face our daily fears head-on.

He not only commanded us to be bold for our own sake, shining forth His light but also for those who are locked in the chains of doubt:

"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, so that they may see your good deeds and glorify your Father in heaven." - Matthew 5:14-16

With Him, victory is guaranteed because Yeshua sits at the right hand of the Father - King over those who oppose Him and those who surrender with a humble heart.

The Temple is a symbol of our body, mind, and soul, which often becomes contaminated by the world and its ungodly ways, and the zealousness of the Maccabees is an example of how we should fight fear and rededicate our lives to God in holiness and purity of heart.

The Hanukkah story is a great reminder of how even though fear is great, the light of God in us is much greater and can defeat the darkness.

A traditional song sung during Hanukkah is called 'Banu Hoshech Legaresh', which means: we have come to banish the darkness.

It is sung around the luminous candles of the Hanukkiah, declaring we have come to banish the darkness with light and fire and that even though each of our lights illuminates little, together, we make a great light.

The last lyrics of the song are sung even more aloud as we command the darkness to flee from us (the light), singing it twice as it grows stronger in our hearts.

So how can we combat fear and darkness in our own lives? Especially when it seems like the darkness is so much greater than us.

By carrying the light of Yeshua in our hearts, a light so great it has the authority to banish the darkness and gives us strength to encounter any enemy standing in our way:

"When Yeshua spoke again to the people, he said, "I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life." - John 8:12

Not only is Yeshua the light of the world, but he gave us the privilege of being a shining beacon of hope to all those in need of courage.

As we enter into the Hanukkah season, let us remember that with each day of Hanukkah, as we add a candle to the Hanukkiah, the light grows and becomes stronger, just as we do when we rely on the Creator, who, with His words declared light into the world.

From Barry and Batya and the Vision for Israel team, we pray your hearts be illuminated with God's joy, peace, and pleasant memories with your loved ones this Hanukkah season.

Hanukkah is more than just a fun Holiday to enjoy; it is an eight-day reminder of courage against fear. Step into the true meaning of the Festival of Lights!

Hanukkah - Let Your Light Shine!  | Blog | Vision for Israel


Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” 

The Torah is like a river with a strong undercurrent that unites its seemingly independent parts to produce a consistent, central theme. Each parashah leads into the next like a logical train of thought ensuring that juxtaposed details and narratives, as unrelated as they may seem, are actually more related than they appear. That is why Yeshua and the apostles were readily able to identify the Torah’s overarching theme:

In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets (Mat. 7:12)

Ideally speaking, the thread that weaves each Torah portion to the next also accompanies us as we go about our business during the week. Each parashah is divided into seven aliyahs, corresponding to the seven days of the week. Theoretically, it is possible to enter each Shabbat in sync with the rhythm and pulse of the Torah’s themes for a given week. As participants “in the world but not of it,” it is important to establish regular times of Torah study. A practical way to achieve this is to read one aliyah, or one section, of the Torah portion each day.

This week’s Torah portion is Parashat Korach (Numbers 16:1-18:32) which is named after the individual responsible for instigating the most famous insurrection against Moses and Aaron. According to the narrative, Korach, a distinguished priest from the foremost Levitical family of the Koathites, accuses Moses of establishing himself as the supreme leader in Israel and practicing nepotism by appointing his brother, Aaron, as Israel’s high priest. Korach’s argument is simple: “All Israel is holy, and God is among them,” so Moses shouldn’t exalt himself above the LORD’s assembly (Numbers 16:3).

Not to be outdone, two Reubenites from an adjacent camp, Dathan and Abiram, capitalize on the crisis and level their own grievance against Moses, accusing the supposed self-appointed leader of bringing the Israelites out of Egypt only to exterminate them in the desert (Numbers 16:12-14). Their argument is consistent with the national disapproval we read about in last week’s portion of the ordeal of the Twelve Spies, who discouraged the people with an evil report and in turn, refused to ascend to the Promised Land. This week, Dathan and Abiram protest:

Even if you had brought us to a land flowing with milk and honey, and given us possession of fields and vineyards, should you gouge out the eyes of those involved? We will not go up!” (Num. 16:14)

Together with Korach, Dathan, and Abiram insight 250 of Israel’s leaders to square off against Moses by approaching the Tabernacle with their own incense and censers (vv. 16-19). In the end, Moses is vindicated by God’s appearance, the rebellion is squashed, and the ground opens to swallow Korach, as well as Dathan and Abiram and their families, and their entire possessions.

Lessons abound in Parshat Korach about communal strife and personal conduct when dealing with a dispute. And for that reason, it is easy to see why Parashat Korach has been read as an admonition for centuries. As a matter of fact, the New Testament provides a stark warning about the subversive division in the body of Messiah and offers Korach as an example to avoid:

Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion. (Jude 1:10-11)

It is apparent that Korach’s example is intended to serve as an everlasting reminder for all believers. Whatever Korah did was not good, and disciples of Yeshua still have to be on guard against such divisive behavior even today! That is why Jude writes in earlier verses:

Because certain individuals whose condemnation was written about long ago have secretly slipped in among you (v. 4)… these dreamers defile the flesh, reject authority, and speak evil of dignitaries (v. 8)… [they] speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves (v. 10).

These testimonies and more are among the many reasons Korach is remembered, and his insurrection studied as an admonition for the ages. However, as unholy as this individual may seem, we must remember that there is an overall theme that is woven into each verse of the Torah – a motif so strong that the thematic link between the first verse of a parashah (which often contains a word representing the title), and the last verse is stronger than the end of any one portion and the beginning of the next. That leads us to consider the legacy of Korach: How is it appropriate that an entire Torah portion is named after him? And if the central theme of the Torah portion is Korach, then what does that teach us about the bulk of our parashah which largely seems to have nothing to do with him?

After thwarting the insurrection, God confirms Aaron in the priesthood and provides additional legislation regarding priestly and Levitical privileges and responsibilities. In chapter 17, we read the famous passage where God instructs the twelve leaders of the tribes of Israel to write their names on their staff and to place them before the Ark of the Covenant in the Tabernacle. Overnight, Aaron’s staff – which represented the tribe of Levi – budded, blossomed, and produced almonds. Thus, confirming God’s selection.

Legends abound concerning the Rod of Aaron, and the Torah mentions that after the other eleven staffs were removed, Aaron’s staff was returned to the Tabernacle and placed before the Ark as a warning against the rebels (Num. 17:10-11). The Book of Hebrews asserts that the Staff of Aaron was placed inside the Ark itself, along with a golden pot of manna and the tablets of the covenant (Heb. 9:4). The midrashic traditions attest to its redemptive and messianic qualities, explaining that the same staff was given as a scepter to the Davidic kings until the destruction of Solomon’s Temple and that although it has since been lost, it will be returned again to king Messiah upon his coming as a symbol of his authority over the wicked.

On the surface, it would appear that none of these things have anything to do with Korach; however, because this section of Scripture is included in the pericope dealing with Korach, we know that somehow this is all related to his legacy.

The Book of Proverbs assures us of the fate of the ungodly and the longevity of the memory of the righteous:

The name of the righteous is invoked in blessing, But the name of the wicked will rot (Prov. 10:7).

We take this to mean that the name of the wicked will be forgotten or blotted out. As a matter of fact, Talmudic tradition teaches, “Their names shall decay for we do not mention (the wicked) by name.” This principle is most notably demonstrated in the communal reading of the Megillah (Scroll of Esther) each year at Purim, where it is customary to drown out the mention of Haman’s name with boos. If the same principle were justly applied to Korach, it would seem counterintuitive to recall an entire section of Scripture by his name.

It is notable that there is no indication of righteousness in Korach’s name itself. Nevertheless, his name lives on in biblical memory - and naming a Torah portion after him is only the tip of the iceberg!

Korach’s name and legacy are perpetuated in many places throughout Scripture, primarily through the lives of his children. This should make us pause and consider: Didn’t the ground swallow up all the rebels and their children? That was certainly true of Dathan and Abiram, but that was not the fate of Korach’s descendants (Num. 16:27).

In fact, a number of the compositions in the Book of Psalms are attributed to his sons (Ps. chs. 42-49, 84, 85, 87, 88). Elsewhere we learn that Korach merited to be a forerunner to the prophet Samuel (1 Chr. 6:3-15), one of Israel’s most notable prophets. Considering that the majority of the Psalms are attributed to King David and the sons of Korach, not to mention that the prophet who would ultimately anoint David as Israel’s king is Korach’s direct descendant, it is alarming that Korach’s name and King David are even mentioned in the same breath! But they are, and favorably so. These details could lead one to speculate that perhaps Korach was not the villain that he would appear to be.

Make no mistake, there is no saving grace for Korach although he had the privilege of fathering righteous children. Whereas his progeny repented, Korach did not. Nevertheless, the fact that Korach’s punishment did not extend to his children may be indicative of his intentions. While his judgment was misguided, he wasn’t entirely insincere whereas Dathan and Abiram actively sought out a pretense to oppose Moses. 

Korach’s dispute is accompanied by several peculiarities. On the one hand, it appears that he was set against the institution of the priesthood itself: “Everyone is holy and God is among them.” On the other hand, it is apparent that Korach and his followers sought the priesthood for themselves, as Moses explicitly states:

Is it not enough for you that the God of Israel has set you apart from the community of Israel and given you access to him, to perform the duties of the LORD’s tabernacle and to minister to the community and serve them? Now that He has advanced you and all your fellow Levites with you, do you seek the priesthood too? (vv. 9-10)

In truth, Korach was not so double minded and he was much more calculated than he appears. As a wealthy and educated leader of the Koathite family, he held a prestigious role as the foremost handler of the Tabernacle’s sacred objects (Num. 4:4-20). Having experience and proximity to the holiest items in the Sanctuary, he was more than knowledgeable in the facilitation of the Temple service. The fact that he was able to persuade a host of influential leaders and fund the distribution of 250 incense censers is also a testament to his wealth and charisma. But he was not eligible because God entrusted the office to Aaron and his descendants. It is possible that Korach sincerely believed that he was justified in his cause, that he would elevate the priestly office, and that he alone would be vindicated before God in the trial of the accusers. Whatever the case, it is apparent from his own words that Korach opposed Moses and questioned his qualifications to hold executive authority. It is also apparent from Moses’ rebuttal that Korach sought the office of High Priest for himself.

In the ancient Aramaic translation of Numbers 16:1, the opening words of our Torah portion, the phrase, “Korach took,” is translated as “Korach divided” (Targum Onkelos). To understand the intent behind the translation we must first comprehend that there are distinctions among the various sacred roles within the social fabric of Israel: For example, the primary difference between the kohanim (priests) and commoners was that the kohanim were withdrawn from the secular world and totally occupied with maintaining the sanctity of their office. This is especially true of the Kohen Gadol (High priest) to whom Korach’s accusation was levied. Concerning the High Priest, the Torah says the following:

He shall not go outside the sanctuary and profane the sanctuary of his God, for upon him is the distinction of the anointing oil of his God… (Lev. 21:12).

The Kohen Gadol had a specific vocation and carried a level of personal sanctity that did not allow him to mingle with the common people during his service. Korach certainly had this distinction in mind when he contended, “Why do you [Moses] elevate yourself above the people?”

However, there is one important aspect of the High Priest’s function that Korach overlooked: Just because Aaron was not permitted to leave the sanctuary and associate with the people did not mean that he was uninvolved in their lives. As a matter of fact, we read an inspiring account of Aaron’s service as he provides a remedy for the accusers who are dying as a result of their confrontational service:

Aaron took it, as Moses had ordered, and ran to the midst of the community, where the plague had begun among the people. He put on the incense and made atonement for the people; he stood between the dead and the living until the plague was checked (Num. 16:47-48).”

Contrary to Korach’s assessment, Aaron and every subsequent High Priest carried a unique burden in how they functioned on behalf of the people. As intercessors and mediators before God on the people’s behalf, they figuratively and quite literally stood between the living and the dead. Part of the responsibility of Kohen Gadol was to draw the people up to his own level of holiness by inspiring them, sanctifying them, and elevating them through the example of his personal conduct. However, Korach did not perceive this responsibility in correspondence to the unlimited potential of the nation. He only saw the distinction and the separation between priest and nation.

When studied in this light, it is easy to see the inconsistency in Korach’s claim. Part of his argument was true, “all Israel is holy,” as Scripture states concerning her: “but you shall be to Me a kingdom of priests and a holy nation (Ex. 19:6).” However, Korach’s failure came as a result of his inability to see those distinct functions as a single entity, edifying each other and working together to sanctify God’s name in the world. Along those lines, the apostle Peter reminds us that despite our diversity and distinct callings, we are “being built into a spiritual house to be priests set apart for God to offer spiritual sacrifices acceptable to him through Yeshua the Messiah (1 Peter 2:5 CJB).”

Although part of Korach’s mistake was in assuming that the commoners had as much right and honor as the High Priest, the division he brought into the community had the effect of strengthening the office of the High Priest. In the end, we read about the budding of Aaron’s staff and the 24 priestly gifts that follow in chapters 17 and 18. As previously mentioned, these divine demonstrations produced a sign in Israel of Messianic proportions. Furthermore, its results and the midrashic and prophetic notion that Aaron’s rod should serve not only as affirmation of his priesthood, but also as the scepter of Israel’s monarchy, aligns well with the picture the Book of Hebrews paints about Yeshua as a messianic figure who ultimately unites Israel’s most sacred offices, just as Moses functioned for a time as Israel’s de facto king, prophet, and high priest (see Deut. 18:18).

Herein lies the connection between the first and last verses of our Torah portion. Although Korach represents division and the Torah represents ideals that strive for unity and mutual love, the union that Torah brings comes not in spite of, but through, the medium of division. Just as we see at Creation - the division of waters and the separation of light and darkness - these things precipitate the goodness and blessing that God showers on the earth. In the same way, Israel’s most sacred offices must come with distinction in order to find solidarity and fullness with the coming of the Messiah at the final redemption. The same can be said of Korach. His division was a precondition to strengthening the priestly covenant and securing its validation. Thus, the name of Korach, for better or for worse, is remembered in Scripture.

Watch Batya as she teaches about Parashat Korach.

Parashat Korach is more than a Torah portion of insurrection and rebellion - but of the divine right to priesthood. Read how God protects the righteous!

Korach’s Legacy | Blog | Vision for Israel

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Tuesday, February 1, 2022

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Are you willing to bless Israel, make a difference in the lives of people, and partner with God's plan for restoration of the land of Israel?

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