Korach redo #2- the psyche's defenses

The psyche's defense of the belief in its own ultimate value is so fundamental, it presents itself in a myriad of cunning guises, each ideally suited to a particular developmental stage of man. This process of distortion, first described in the case of Chava, is amplified by Kohelet and Mishlei. Koheles describes the core principle by which the psyche defends its ultimate value (vanity attained through futile labor under the sun) and Mishlei works out the myriad of developmental forms the distortion can take. Each developmental stage has its own specific vulnerability to the distortion or “prostitution” of the soul called for by the psyche. Koheles points out the futility in attempting to impose an artificial order on the cycles of nature to prove one's vanity. Generation after generation of leaders will instill “hope” in man's ability to to produce “change”, but will fail.

1:1 The statements of Koheles, the son of David, king in Jerusalem:

1:2 “Vanity of vanities,” says Koheles; “Vanity of vanities, all is vanity.” 1:3 What does man gain from all his labor in which he labors under the sun? 1:4 One generation goes, and another generation comes; but the earth remains forever. 1:5 The sun also rises, and the sun goes down, and hurries to its place where it rises. 1:6 The wind goes toward the south, and turns around to the north. It turns around continually as it goes, and the wind returns again to its courses. 1:7 All the rivers run into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again. 1:8 All things are full of weariness beyond uttering. The eye is not satisfied with seeing, nor the ear filled with hearing. 1:9 That which has been is that which shall be; and that which has been done is that which shall be done: and there is no new thing under the sun. 1:10 Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us. 1:11 There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after.

The difference between the Western variety of fantasy, versus the Jewish one in the desert, lies in the developmental stage that fell prey to the same mechanism of distortion. The Western variety of immaturity lies in seeking material success in the economy and defense. As such it is vulnerable to sophistry of an Obama who promises easy ways out of what are, in reality, necessary natural cycles of economy and foreign affairs. This mentality is identified in the Torah as Egyptian, the "Deal" between Pharoah and the people. Pharoah, based upon his dreams, releases the people from cycles of famine. The people serve Pharoah as a deity.

The Jews of course began with this stage as well. They too were preoccupied with escaping the cycles of insecurity in the material goods. Post Torah however, another concern loomed large in their minds- position in the community of mind. In this the Jews were more similar to an academic community than a mass politics. In an academic community the allure of the psyche centers around accomplishment in "discovery". The goods are not food and security- but attainment and recognition- paradigms, papers, Nobel prizes and above all- appointments. It is here we can understand the allure of Korach. Kedusha is critical to attainment in a community of mind. Only the mature detached or objective person can render intelligent judgement in any field. This recognition of maturity of detachment is identified and measured by appointment to significant office such as Sanhedrin or Kehuna. As such the appointment of Korach or someone else was very significant to the Sanhedrin and people generally. If Moshe did not recognize the detached judgment of the people in his appointments, what would happen to accomplishment? It is in this context that we must analyze Korach's theatrical arguments to the people.