Why does God have to intervene? Not once but twice in out portion
(לא) וַֽיְהִי֙ כְּכַלֹּת֔וֹ לְדַבֵּ֕ר אֵ֥ת כׇּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַתִּבָּקַ֥ע הָאֲדָמָ֖ה אֲשֶׁ֥ר תַּחְתֵּיהֶֽם׃ (לב) וַתִּפְתַּ֤ח הָאָ֙רֶץ֙ אֶת־פִּ֔יהָ וַתִּבְלַ֥ע אֹתָ֖ם וְאֶת־בָּתֵּיהֶ֑ם וְאֵ֤ת כׇּל־הָאָדָם֙ אֲשֶׁ֣ר לְקֹ֔רַח וְאֵ֖ת כׇּל־הָרְכֽוּשׁ׃ (לג) וַיֵּ֨רְד֜וּ הֵ֣ם וְכׇל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל׃
(31) Scarcely had he finished speaking all these words when the ground under them burst asunder, (32) and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. (33) They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation.
And in Numbers 17:16-23:
(טז) וַיְדַבֵּ֥ר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יז) דַּבֵּ֣ר ׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְקַ֣ח מֵֽאִתָּ֡ם מַטֶּ֣ה מַטֶּה֩ לְבֵ֨ית אָ֜ב מֵאֵ֤ת כׇּל־נְשִֽׂיאֵהֶם֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת אִ֣ישׁ אֶת־שְׁמ֔וֹ תִּכְתֹּ֖ב עַל־מַטֵּֽהוּ׃ (יח) וְאֵת֙ שֵׁ֣ם אַהֲרֹ֔ן תִּכְתֹּ֖ב עַל־מַטֵּ֣ה לֵוִ֑י כִּ֚י מַטֶּ֣ה אֶחָ֔ד לְרֹ֖אשׁ בֵּ֥ית אֲבוֹתָֽם׃ (יט) וְהִנַּחְתָּ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד לִפְנֵי֙ הָֽעֵד֔וּת אֲשֶׁ֛ר אִוָּעֵ֥ד לָכֶ֖ם שָֽׁמָּה׃ (כ) וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁ֥ר אֶבְחַר־בּ֖וֹ מַטֵּ֣הוּ יִפְרָ֑ח וַהֲשִׁכֹּתִ֣י מֵֽעָלַ֗י אֶת־תְּלֻנּוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֛ר הֵ֥ם מַלִּינִ֖ם עֲלֵיכֶֽם׃ (כא) וַיְדַבֵּ֨ר מֹשֶׁ֜ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וַיִּתְּנ֣וּ אֵלָ֣יו ׀ כׇּֽל־נְשִׂיאֵיהֶ֡ם מַטֶּה֩ לְנָשִׂ֨יא אֶחָ֜ד מַטֶּ֨ה לְנָשִׂ֤יא אֶחָד֙ לְבֵ֣ית אֲבֹתָ֔ם שְׁנֵ֥ים עָשָׂ֖ר מַטּ֑וֹת וּמַטֵּ֥ה אַהֲרֹ֖ן בְּת֥וֹךְ מַטּוֹתָֽם׃ (כב) וַיַּנַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֹּ֖ת לִפְנֵ֣י יהוה בְּאֹ֖הֶל הָעֵדֻֽת׃ (כג) וַיְהִ֣י מִֽמׇּחֳרָ֗ת וַיָּבֹ֤א מֹשֶׁה֙ אֶל־אֹ֣הֶל הָעֵד֔וּת וְהִנֵּ֛ה פָּרַ֥ח מַטֵּֽה־אַהֲרֹ֖ן לְבֵ֣ית לֵוִ֑י וַיֹּ֤צֵֽא פֶ֙רַח֙ וַיָּ֣צֵֽץ צִ֔יץ וַיִּגְמֹ֖ל שְׁקֵדִֽים׃
(16) יהוה spoke to Moses, saying: (17) Speak to the Israelite people and take from them—from the chieftains of their ancestral houses —one staff for each chieftain of an ancestral house: twelve staffs in all. Inscribe each one’s name on his staff, (18) there being one staff for each head of an ancestral house; also inscribe Aaron’s name on the staff of Levi. (19) Deposit them in the Tent of Meeting before the Pact, where I meet with you. (20) The staff of the candidate whom I choose shall sprout, and I will rid Myself of the incessant mutterings of the Israelites against you. (21) Moses spoke thus to the Israelites. Their chieftains gave him a staff for each chieftain of an ancestral house, twelve staffs in all; among these staffs was that of Aaron. (22) Moses deposited the staffs before יהוה, in the Tent of the Pact. (23) The next day Moses entered the Tent of the Pact, and there the staff of Aaron of the house of Levi had sprouted: it had brought forth sprouts, produced blossoms, and borne almonds.
In the two debates regarding leadership and confirming the leadership and order established by God, God intervenes and strengthens his decisions with miracles. One destructive and threatening, the earth opening its mouth and making Korah and his followers disappear, and one of affirmation, sending a message of hope and continuity. the staff of the house of Levi that flourishes and yields almonds.
In our portion God intervenes, but over the ages the question of the correct leadership remains open, and only in retrospect, looking back on history, do we know if the leadership led us to good and benevolent development, or to destruction.
For example, Rabbi Yohanan ben Zakkai who, in the first century AD, chose to leave Jerusalem when it was under siege, in a coffin (pretending to be dead). When given the choice he gave up on the holy temple and preferred Yavneh and its sages. He could have been accused at the time of abandoning the idea of the temple and everything that the Jewish culture had known until then, and yet he chose, without a sign from God (at least not one that we know about), to leave (run away) from Jerusalem and build the future of the Jewish people. Only in retrospect did it become clear that it was the right choice and that his was the right leadership. He set a new path for the Jewish people around studying the Torah, prayer, mitzvahs and acts of kindness, and thus succeeded in reviving and preserving the Jewish culture and the Jewish people for many more generations.
In the same way the Zionist idea at the end of the nineteenth century and the beginning of the twentieth century, an idea which was led by few and which seemed so far-fetched and imaginary. Without any sign from God, Herzl wrote the book "The state of the Jews", and the first immigrants committed Aliya, came to Israel and laid the foundation of the state to come. In retrospect, we see that this handful of strange pioneers created a reality and led to the future of the Jewish people.
From then until today we are always waiting for signs from God about the correctness of our decisions and actions, whether by a sign or a miracle. And yet the seventh of October mixes up everything I thought about signs and miracles, everything is upside down and illogical, everything is painful and difficult. And with all that, we are is filled with amazement and even awe at the actions of these men and women, of the human spirit and hope.
And therefore, perhaps the sign is looking inward, to the inner point of human morality, to the deep knowledge of right and wrong. That is why I will raise my eyes to leadership and leaders, who work and act for justice and equality, connecting people, and working for peace. One must observe and see the actions, the facts, in reality. These are the signs!
In the fires of war /// Hanna Senesh
In the bonfires of war, in the burning, the fire,
In these raging days of the blood,
I light up my little torch,
To look for, to search for a human
The flames of fire extinguish my torch,
the light of the fire blinds my eyes;
How to look, will I see, will I know to recognize,
When he will stand before me?
Set a sign, O Lord, set a sign on his forehead,
that in the fire, the flare and the blood,
I will recognize the pure, the eternal spark
of what I was seeking: a human.
Translation: Rabbi Tamara Shifrin
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Dotan Arieli is an Israeli rabbi, works at Oranim-Halutz and "Kolot". Facilitates groups of Jewish identity and gender, and accompanies communities in processes of Israeli Jewish identity and culture. She also leads personal, family and community ceremonies in an egalitarian Jewish spirit. Dotan Has a master's degree in Israeli thought and midrash from the Schechter Institute and is a graduate of the Beit Midrash for the Israeli Rabbinate. Mother of Alma and Be'eri. Lives in Kibbutz Shaar Ha'amakim.