Power Failures

Episode Transcript

Speaker 1 (00:00):
Thank you for joining me. I'm Rabbi David Lyon from
Congregation Beth Israel in Houston. Is that time of year
when we open the Torah to the Book of Numbers,
and we find in this week's portion, the portion called Korach.
Korach may reveal some memories for you about a rebellious

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character in the Torah, and we are reminded of his
fate and also his passion when we open the tour
and read from it this week in Torah, as you've
come to know, even a single word can capture the
attention of commentators, whether they are medieval commentators or modern commentators.
In this week's portion Korach Numbers, chapter sixteen, the first

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verse begins with the Hebrew words by Kach Korach in English,
now Korach betook himself or he took, But due to
syntax challenges, the exact meaning of the word he took
in this sentence is uncertain, and so naturally it raises
questions that the commentators of old wanted to answer to

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be sure that readers like us would always have a
clear understanding about what the text was meant to mean.
The Biblical commentator, for example, named Rashi from the eleventh
century explained that Korak betook himself to the side in
order to separate himself from the larger community. This way

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he would protest against Moses, who appointed his brother to
the priesthood. Now, other commentators agree that Korak sewed dissension
by standing apart from the community and winning over others
with clever words. In effect, it was Kora's plan to
separate the people from the rest of the community and
claim a holy role for himself. Underlying all of this

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passion was extraordinary jealousy. In effect, Korak has saying, who
does he think that he's the only holy one here?
Look at me, Korach, And so as it were, he
separated himself from the community. Where the rabbis who were
commentating already knew that to separate oneself from the community
was a dangerous place to be. As you might know,

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the plan backfired. The earth opened up and swallowed Korach
and his unfortunate followers. There's a hint in Rashi's commentary
that reveals more about what Korak took. Mishna teaches do
not separate yourself from the community. Now, Rashi knew this
and drew Korok's bad example to its logical conclusion. That is,

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nothing good would come from anyone who thought he could
thrive by setting himself against the community, and a faithful community.
At that Korak only made matters worse by fomenting rebellion
among the people. He set himself up, He drew others
with him, and set himself against a traditionally and enduring

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faithful community is now under. Moses fell on his face,
according to Numbers, chapter sixteen, verse four, though we might
render it more familiarly as his face fell. According to Rashi,
this was the fourth time that people rebelled. Here are
the four times. First when the people sinned by worshiping

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the golden calf Exodus, chapter thirty two. Second when the
people complained and murmured against Moses Numbers, chapter eleven. Third
when the scouts reported on the land Numbers chapter fourteen,
and now the fourth at the rebellion of Korach Numbers,

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chapter sixteen. After four brushes with rebellion, it became clear
who caused the trouble and who spread an ill report
among the people to separate from the holy community. In Numbers,
chapter fourteen, verse twenty two, we read hai is ish echd.
It means this one. In context of the verse, it

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was asked of God when one man sins, will you
God be wrathful with the whole community in a mid rush.
In a Rabbitic commentary, the eternal's full reply is made clear.
You have spoken well. A God know and shall make
known who has sinned and who is not sinned. This

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one and that one, as it were, were known to God,
they would pay the price for driving wedges between the
people and separating them from the holy community. The earth,
once called to bear witness to God's covenant, was summoned
now to demonstrate the final verdict against those who went

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against God and God's faithful people. Korach and his father's
last stand ended in an earthly grave. They aren't remembered
for their power grab. They're only remembered for their horrific demise. Now,
the story of Korak, or as it's often called, the
Rebellion of Korah or Korak's rebellion, is a test. It's

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also a story that causes us to tremble, so that
we can always be mindful of our boundaries, and in
this particular case, not just any boundaries, but holly or
faithful boundaries, because we have been taught that where there
is a leader, pay homage or honor the leader who
is there. But if there's a lack of leadership or

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proper leadership, perhaps it's time to step in and step
up to do what's needed to be done. In the
case of Korak, we find the person who is so
passionate might mistake his or her role or even their time,
and misunderstand what is at stake. Moses was singled out
by God. Moses spoke with God Anim el Panim face

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to face an intimate way, and there was room for
others to be a part of the circle, not only
beyond the seventy elders that included el Dot and may Dot,
but even one like Korah if he could demonstrate some
what we call simsum, some ego contraction, and then he

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could be part of a holy community. But by setting
himself apart and drawing others with him, he set himself
outside the boundaries of a holy community. And as long
as we're understanding biblical stories, it's always within a faithful
community that adheres to biblical teachings and priestly roles that

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they find all the blessings that God has waiting for them,
but as soon as they step outside and bring sin
to the community, let alone themselves, then there are curses, punishments,
and some peril to face. And that's what we see
in Korach. If someone were to ask me do the

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story of Korak actually happen? As a liberal rabbi, I
would say, we read this not to look for historical data,
but for the meaning in the moment, in the lesson
that is taught. Korak exists in so many times and
places in history, even in our own trying to identify

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what is holy for one person, but not the community,
defining what is wholly, even when it has already been
defined and endured. So that our Torah, our Christian Bible,
our Koran, our other sacred texts that faith communities adhere too,
are the words in the ways that have helped those

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communities to endure throughout the ages. And if we overlay them,
perhaps we might find some differences between them, but we
would also find, like an event diagram, so many places
where they already overlap. It's in moral conscience, in good
deeds for the hungry, the widow, the stranger, the vulnerable
among us, for children, for the ill and elderly. There

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are ways to create a sacred community by adhering to
moments for prayer and worship, to see others as God's
creations too, and to find humanity and other human beings,
but also to appreciate that there is something much larger
than ourselves, to which we must also pay homage and
pay respect. But when we violate all of that, then

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we step outside of the texts and the teachings and
the books that have come down to us as a
great inheritance. So the question isn't always is it absolutely true,
though some people claim that their texts are the truest
or truer. To me, it doesn't matter. But if it
can contribute to the well being and the goodness of

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people who are all created in God's image, then I
consider it holy as well. Not for me as a
Jewish person, unless it's tora at its teachings, but holy
for you and a contribution to the larger community around us. Today.
There are no similar biblical acts of justice as Korach faced,

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but that's not to say we wouldn't benefit from one.
Right A day doesn't go by without horrific acts of defiance,
civil unrest, and unholy deeds. Communities have been torn apart
by those who never have enough power and privilege. As
it was, then, ours is not to take on anything
that separates us from a community of sacred deeds. Rather,

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ours is to advocate for justice, because Tora and its
teachings and other sacred books too are sacred symbols of
power that are uniquely related to ethical striving and moral
responsibility individually and collectively. Now, judy is imprizes truth wisdom,
even when it's difficult to find that true in that wisdom,

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they're always worth the search and their rewards. The same
can be said for so many other sacred teachings and books.
And if they are not familiar to you, even if
you grew up in a particular faith tradition, I would
urge you that in this time of a world that
is raging, where there are those who claim to be holy,

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claiming to do holy things, it's time to study, to teach,
and to learn so that we can find, as someone
said to me earlier today, our moral compass again, and
even as I've just said to you, ours is to
advocate for justice because Torah and its teachings and other
sacred books are sacred symbols of power that are uniquely

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related to ethical striving. That is, ethical striving that never ends,
We never tire of it, even if it is our
enduring work and responsibility to do. Defind the ethic in
the work in front of us and the deeds that
are done in the news headlines that we read is
our responsibility and our moral role as well, because just

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to say that something is moral or is not moral
doesn't necessarily mean it is or it is not unless
we compare it and study it in the context what
has come down to us and the way we unfold
those teachings and ask ourselves what they mean to us
in this time and in this place. And since Judaism

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and other faith traditions prize truth and wisdom, they are
always always our goal to learn, to understand, and to teach.
And even those in political positions of power who wield
the power, structure and call the shots are not necessarily

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ones who understand what is the moral or just thing
to do. And it doesn't mean that only religious people
should have that power or find that conclusion. But together
when we talk, when we listen, when we share across
boundaries and borders, within communities and industries, we come to

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find that we can make our way in the best
way that we can under the circumstances where they are
difficult or easy. But these are the days, these are
the times that are most difficult. So rather than find
the easy way out or to stand with those who
are in power, we should be sure that at the
end of the day, when the pendulum swings, we are

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standing in the right place and also for the right reason.
And many of those places and those reasons are found
in our sacred text that we need to learn and
we need to study, and most of all, not to
be swallowed up by the earth or anybody else who
would destroy us. But rather, when we stand for God,
to be sure that we are judged not only for

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our wisdom, but also for our best deeds. I'm Rabbi
David Lyon from Congregation Beth Israel in Houston. To listen
again or to share this message, please find it my
podcast called Heart to Heart with Rabbi David Lyon. You
can find it at Sunny ninety nine dot com, on
the iHeartRadio app, wherever you might be as summer continues

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to unfold, or as you celebrate special holidays this summer,
including our nation's Day of Independence. Let's remember what independence means.
It means to find in God's act of creation, all
God's gifts to you, all God's gifts to me, and
in a land of freedom and liberty, to find what

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makes us happy. And not to confront others with what
we need them to do or to be, but rather
to help all people to find all God's gifts to them,
and together to lift up each other, so that we
can find in all the things that we do and
understand and teach, that we can model how to be
the finest human being, and in that alone a beautiful

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way to bring honor to God, in whose image we
are all created. To do anything less limits God's way
and God's role and splendor in the world. I wouldn't
want to bear that responsibility on my shoulders. I wouldn't
want you to bear it either. So let's do our
very best, and the week to come to think again,

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to study well, and to find our moral compass and
our ways to advocate for justice for all. Then we
can truly be proud of who we continue to grow
and to be created in God's image, and also to
be neighbors to each other. Thank you for joining me today.
I look forward to being with you again next time.