Our stories are woven into our lineage, and sometimes, those threads get tangled. Let's dive into a fascinating passage from Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, that explores just this.
The text starts with Koraḥ – "Koraḥ, son of Yitzhar son of Kehat son of Levi." (Numbers 16:1) But notice anything missing? Why isn’t it written, "son of Jacob," or even better, "son of Israel"? There's a reason.
Bamidbar Rabbah connects this omission directly to Jacob's deathbed blessing in Genesis 49:6: "Let myself not come in their counsel… let my glory not be associated with their assembly." The Midrash, a method of interpreting biblical texts, understands that Jacob foresaw two terrible events: the sin of the spies who spoke negatively about the Land of Israel, and the rebellion of Koraḥ against Moses and Aaron.
Imagine Jacob praying, begging even: "Master of the universe, neither regarding the spies, nor in Koraḥ’s dispute, let my name be mentioned with those wicked ones!"
So when should Jacob's name be mentioned? The text explains: "When their lineage is recorded and they are standing upon the platform," performing the Levite service in the Temple. We see this positive association in I Chronicles 6:22–23, where the lineage is traced all the way back: "son of Taḥat, son of Asir, son of Evyasaf, son of Koraḥ, son of Yitzhar, son of Kehat, son of Levi, son of Israel." Here, when the descendants are serving faithfully, Jacob’s name is included.
Then there's the unfortunate case of Datan and Aviram. "And Datan and Aviram…" Bamidbar Rabbah uses their story to illustrate a harsh lesson: "Woe unto the wicked one, woe unto his neighbor." Why? Because Datan and Aviram were neighbors of Koraḥ. Talk about guilt by association.
The text explains that Koraḥ was situated in the south, referencing Numbers 3:29: "The families of the sons of Kehat shall encamp on the side of the Tabernacle to the south." And who else was nearby? The banner of Reuben, as stated in Numbers 2:10: "The banner of the camp of Reuben is to the south."
But consider the contrast. To the east were the tribes of Judah, Issachar, and Zebulun (Numbers 2:3). More importantly, Moses and Aaron were also encamped to the east (Numbers 3:38). Because they were close to the Torah, the text says, they "merited becoming masters of Torah." Judah became a "lawgiver" (Psalms 60:9), Issachar possessed "understanding of the times" (I Chronicles 12:33), and Zebulun produced those "who ply the scribe’s quill" (Judges 5:14).
Datan and Aviram, on the other hand? They were neighbors of a controversialist, someone who stirs up dissent. And they were "stricken with him and were eliminated from the world." A stark warning.
So what's the takeaway? This passage from Bamidbar Rabbah isn’t just a historical account. It's a profound reflection on the company we keep, the influences we absorb, and the legacy we leave behind. Are we associating ourselves with those who elevate and inspire, or those who drag us down? Our choices, like those of Koraḥ, Datan, and Aviram, ripple through generations. And ultimately, they shape the story of who we are.