This week’s parasha, Korach, describes the rebellion of Korach and his followers. We read how “the earth opened her mouth and swallowed them up, and their households, and all the men that were with Korach” (Numbers 16:32). Evidently, Korach and his entire family perished. Yet, later on the Torah tells us: “And the earth opened its mouth and swallowed them up with Korach… but the sons of Korach did not die.” (Numbers 26:10-11) Apparently, his sons actually survived! We know this must be the case because there are a number of Psalms (such as numbers 42 to 49) which begin with a byline saying they were written by the “sons of Korach”. How is this possible?
This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder, upon which he saw angels “ascending and descending” (Genesis 28:12). Many of our Sages have pointed out that the gematria of “ladder” (סלם) is equivalent with “Sinai” (סיני). The Zohar (I, 149a, Sitrei Torah) states that Jacob saw a vision of his descendants receiving the Torah at Mt. Sinai. The Zohar goes on to discuss the profound connection between the two, focusing on the mysterious words of Psalm 68, which describes the Sinai Revelation.
It begins by stating that atop the Ladder, Jacob saw the chief angel Metatron, the “elder” of the Heavens. In the Talmud (Chagigah 14b), we read how the rabbi Elisha ben Avuyah became an apostate after ascending to Heaven and seeing Metatron, the Heavenly “scribe”, sitting on what appeared to be a throne. In a serious error, Elisha confused Metatron for some kind of deity of his own. The Talmud doesn’t say too much more on this, but the Zohar passage here clarifies the matter.
This week we read parashat Noach, where we are introduced to the seventy root nations, languages, and regions of the world. One of these is Ashkenaz, later associated with roughly what is today Germany, and giving rise to the term “Ashkenazi Jew”. One of the more salient features of Ashkenazi Judaism is the way that Hebrew letters are traditionally pronounced. This is all the more amplified today when we are used to hearing Modern Hebrew, which was based primarily on Sephardic pronunciation (even though it was devised by Ashkenazis).
The question is: who actually pronounces more correctly? Is the Sephardic pronunciation indeed better, like those Ashkenazi Zionists believed when they set the rules of Modern Hebrew? Or maybe the Ashkenazi way is the authentic pronunciation, like many in the Orthodox world maintain? The short answer is that both are incorrect. For the long answer, read on.