Vol 8.12 - Korach 2 Spanish French Audio Video
(5731) Connection of Korach to Gimmel Tammuz - the day the Joshua said (Josh. 10:12): "Sun, stand still upon Gibeon", and the day when the Rebbe Rayatz was freed from prison (5678-1927);
How can one name a Parsha in Torah after an evildoer; Explanation of Korach's controversy regarding the priesthood
The name of the Parsha alludes to something ultimately good "Obstacles to one’s avodah, can enable us to reach a higher level of service
Name of the Parsha alludes to something not good
Out of discord comes a higher level of peace; just like the lower worlds in their state of being separated, become connected to the higher worlds
Lessons of the two miracles of Gimmel Tammuz
1. Parshat Korach is read in many years during the week of Gimmel Tamuz (either on the day itself or at least close to it) – This is the day that Joshua said: "Sun, stand still upon Gibeon", which was one of the greatest miracles which ever happened and as the verse states: “There was never like that day before or after etc.”. And many years later (5687-1927) on the same day, the Rebbe Rayatz was freed from prison, which (the Rebbe’s release) also was one of the most revealed miracles that occurred in our generation.
Since the miracle of the Rebbe’s freedom from prison – is by Divine Providence, on the same day that of the miracle of "Sun, stand still upon Gibeon" – there is probably a connection to it from a Chassidishe outlook. Since the two miracles happened on the same day, it is a lesson that they have a connection between them.
And as is known that all the holidays are alluded to in the Parshiot which we read in the appointed time, it is understood that these very two miracles: "Sun, stand still upon Gibeon" and the Rebbe’s release – can both be found in the hints etc. that are in Parshat Korach.
2. The topic of the “53 (gan) parshiot of Torah” has been discussed many times. In that each Sedra (Torah portion) has within it a specific topic (nekuda/point), which “permeates” (nemt durch/follows through) all of its sub-chapters (parshiot) and verses.
[And since this point, which is the common denominator
(briach HaMavrich – the center pole that traversed and connected all the boards of the Mishkan )
of all the verses of the Parsha, is alluded to in the name of the Parsha –
since the name of the Parsha, in the holy tongue ( and , in general the name according to Torah) – from all aspects (the name) depicts the topic ]
therefore, we understand that the connection between all the sub-chapters (parshiot) of one Sedra
is much greater than the connection between the conclusion of one Sedra and the beginning of the following Sedra –
even though they are next to each other, which shows a connection between them.
For since they have been separated into two different Sedrot, it is proof that they have within them different points.
[so much so that sometimes the connection between the beginning of the Sedra with the conclusion of the previous Sedra – is in a negative (opposite) manner. For example the “episode (parsha) of the Spies” (the beginning of Parshat Shlach) with the “episode (parsha) of Miriam “ ( the conclusion of Baalothecha) where their connection lies in that the Spies saw how Miriam was “afflicted by slanderous deeds” yet nevertheless they did “not take the lesson”]
Therefore it is understood concerning the parshiot of our Sedra, that the connection of the section “Behold I have given you the charge of My offerings” (which discusses the gifts to the priests (matanot kahuna) to the section of Korach's controversy, is not just in that the twenty-four priestly gifts came about through that which “Korach came and made a claim against the priesthood” , but rather that the twenty-four priestly gifts specifically have a connection to Korach’s controversy itself.
And that is why the section of the twenty-four priestly gifts is a part of the sedra which is called by the name “Korach”
One must understand:
The topic of Korach is fighting and disputing the priesthood of Aharon. This is contrary to the aspect of the twenty-four priestly gifts which is the affirmation of the priesthood of Aharon, as it states: “I will write and sign a deed for you, and record it in court”, How then, can we say that the two opposites have the same point, so much so that the section of the priestly gifts are called by the name “Korach“?
3. Another aspect is not understood regarding the name of the Parsha.
On the verse: “the name of the wicked shall rot.” The Talmud states (Yoma 38b):
“Rottenness enters their names, none name their children after them”,
which from this it is understood, from a Kal v’Chomer (an a fortiori) that one should not title a (book or a) sedra in Torah with the name of an evil-doer (rasha),
because through this, one immortalizes his name. And it is much more so than if (just) a person “names” someone after him, for the Torah is eternal.
Accordingly this is problematic:
Korach was an evil-doer who did not repent (himself. albeit his sons did repent). Therefore how is it possible that a Sedra in Torah should be titled after his name?
In this itself (itself it is problematic). For, in addition to that which concerning all evildoers it states: “none name their children after them”, (this means naming a person even after someone who has) a “regular” (glaten) name – Yet here, the name itself, refers to division and controversy (for)
(Korach is from the word ’baldness' meaning ’plucked out of Israel’).
It is therefore even more puzzling that a Sedra in Torah should be called with the name Korach.
The entire Torah (including the Parsha of Korach) was “given to make peace in the world” How then could a Sedra in Torah be called Korach from the word ’plucked out' – controversy?
4. Also the actual aspect of the Korach and his followers’ controversy is not understood. For their claim against the priesthood of Aharon was: “the entire congregation are all holy, and the L-rd is in their midst. So why do you raise yourselves above the L-rd's assembly?”
(Seemingly) even Korach and his assemblage wanted to be kohanim [as is understood from Moshe Rabbeinu‘s answer to them: “now you seek the kehunah as well?”, Therefore, how could they claim “So why do you raise yourselves etc.? which completely negates the aspect of status (hisnasus)?
Regarding Korach’s followers, one could answer that, with their claim: “why do you raise yourselves”, they meant
[not that the aspect of status should be entirely nullified, but]
just to negate a certain sort of status (namely) like the status of (Moshe Rabbeinu and) Aharon, since he was the only high priest. Therefore the claim: “why do you raise yourselves etc.?” was not a contradiction to “now you seek the kehunah as well?” since they wanted many high priests.
However concerning Korach himself, it is not understood:
For he meant that he should remain the sole Kohen Gadol . Therefore, the claim “why do you raise yourselves” also would refer to himself?
5, The explanation of all this can be understood by prefacing that which s stated in the book – Noam Elimelech on the verse: “vIspaleg Korach”
(paleg means ’divided’ - which is the Targum of: “And Korach took”)
that this is like the firmament which divides the waters from the waters (Gen. 1:6).
What is the connection between the firmament which divides etc. with the Korach’s controversy over the priesthood of Aharon?
One of the explanations of this is:
The division between the Kohanim and all the other Yidden expresses itself in that the Kohanim are divested from the aspects of this world and occupied solely with holy things. And especially a Kohen Gadol (which, on him, was Korach’s dispute), on which it states: “He shall not leave the Temple”
Yet notwithstanding that a Kohen and especially a Kohen Gadol is separate from all the Yidden, they draw down and influence from their priesthood - all Yidden. And as it states in Likkutei Torah on the verse: “When you light the lamps (behaalotecha)”, that through lighting the lamps of the Menorah, Aharon “lifted up (oifhgehoiben)” all the Yidden to his level. He implanted within them the level of “great love (ahava rabba)” which is greater than “eternal love (Ahavas olam)” – the level of Aharon.
And on this Korach claimed that, just as there is a quality to Kohanim, in that they are separated from aspects of the world, so too, there is a quality in the “entire congregation” who deal with the aspects of the world and make from them vessels for G-dliness.
[And on the contrary: the main intent is – that one should make from the lower worlds (tachtonim) a dwelling place for G-d].
And since: “the entire congregation are all holy, and the L-rd is in their midst etc.” meaning that the effluence from the name of G-d, the (four-letter) primary name (shem HaEtzem) is “in their midst”, through “the entire congregation’s” Avodah of making this world a dwelling place for G-d -
therefore: “why do you raise yourselves above the L-rd's assembly?”.
Why should (Moshe and) Aharon raise themselves, and hold themselves greater (groishalten) than the congregation of G-d, since they (the Yidden already) have implanted within them Aharon’s greatness (hoichkeit)
Therefore the claim: “why do you raise yourselves” was not a contradiction to “now you seek the Kehuna as well?” because they wanted a type of Kehuna that has no attachment to the “entire assembly”
And this is the connection of “vIspaleg Korach ” with the “firmament which divides the waters from the waters” because the aspect of the firmament was to divide the upper (waters) from the lower (waters) that the “upper” and “lower” should be divided and not have any connection between them.
6. The grounds for Korach’s mistake can be understood from the very firmament that divides:
The reason that on the second day (of creation) it does not state: “and it was good”, is explained by the Sages in that: “on that day controversy was created” - the “controversy“ and barrier between the Upper and Lower.
Nevertheless on the third day "That it was good" was repeated twice (huchfal bo ki tov): “Once for the completion of the work of day two, and once for the completion of the work of that third day”. Thus the barrier that was created on the second day was refined (and polished).
Therefore it is understood, that even though there must be a barrier between the upper and lower (waters), which is why G-d created the “firmament the divides”, nevertheless the “good” – the purpose and completeness of the barrier – was only then (on the third day). For notwithstanding that they are divided into two different categories, nevertheless there is a connection between them.
And a similar situation is Matan Torah – which occurred in the third millennium (corresponding to the third day of Creation (ma’aseh bereshit) , whose aspect is that even though there is a separation between the two categories “Upper (elyonim)” and “Lower (tachtonim)”, nevertheless the “lower should ascend to the upper and the upper should descend to the lower’
And accordingly, this applies to Yidden.
For even though, among the Yidden, there are different types:
· Yidden that have their Avodah given over solely to holy aspects. For example a Kohen Gadol who may not “leave the Temple”
· Yidden whose work is mainly in refining aspects of the world through their Avodah of “All of their deeds should be for the sake of Heaven” and “in all your paths, know Him”
Nevertheless, the “Kohanim” must influence (mashpiah) with their holiness, also other Yidden –
“the upper should descend to the lower’.
And through this effecting that all: “light the lamps (behaalotecha)”
that the “lower should ascend to the upper” - namely, evoking them with the love and desire to be “Kohanim” – that they should , at least in certain moments, be divested from the aspects of the world, and occupy themselves with the study of Torah like Torah scholars (Yoshvei Ohel)
7. Just as the intent of the creation of the dividing firmament was, in order, that on the third day, it should be brought to the epitome of its purpose – the connection between the Upper and Lower (which is why it later states: "That it was good" which also pertains to the actual creation of the firmament)
So too, does it pertain to “vIspaleg Korach” which is similar to the “dividing firmament”.
The reason that G-d caused that there be a controversy from Korach on the priesthood, is in order that consequently, it should bring the giving of the twenty-four gifts (of Bnei Yisroel and their possessions) to the priests with the everlasting covenant of the salt.
This means, that the connection from the upper and lower (worlds)
(where also the Yidden who are occupied with aspects of the world – give from the “first” and “best” to G-d) -
which expresses itself in the priestly gifts – should be much greater than it was before the Korach’s controversy.
And that is the explanation of the connection of: “Behold I have given you the charge of My offerings” to the Parsha of the Korach’s controversy – even though (as aforementioned in par. 2) they are two opposites –
Because on the contrary: the intent and purpose of the Korach’s controversy is that it should bring (the aspect of) “behold I have given you etc.”
And this is also the reason why the Sedra is named “Korach“– even though “Korach“ (from the word “pluck”/controversy) is the opposite of the aspect of Torah.
Because the intent of Torah –
which “was given to promote peace in the world”. making (a new thing) – peace) –
is that “Korach” also be Torah; (meaning that) also from controversy and “plucking” should there should be peace.
And as mentioned previously (par. 6) that even after Matan Torah, there remains a separation between “upper” and “lower” (worlds). Yet on the contrary, this is the innovation of Torah, that also the “lower”, as they remain in the level of “lower” should be attached to the “upper”.
8. According to all of the above, one can also understood the connection from Parshat Korach with Gimmel Tamuz, when Joshua said: "Sun, stand still upon Gibeon":
When Joshua said "Sun, stand still upon Gibeon", the sun claimed from him: “You say that I should stand still, yet who will say praise to the L-rd?” Joshua answered: “be silent and I will say them”
Seemingly the sun with its claim: “who will say praise to the L-rd” meant,
[not that if it is silent that no one will say “praise to the L-rd” – because also the other creations say song to G-d – but rather it meant –
that during the time that it is silent, no one will say it’s (specific) praise of G-d which comes about through (the circuiting of the) sun. Therefore why did Joshua answer “I will say them:”? Joshua’s song does not evoke that specific praise?
But the explanation is:
In (lauding and) praise of G-d there are two aspects:
· The praise of G-d from all creations. who do not change their mission and conduct themselves accordingly in the way that G-d appointed them - “they do not cease (rest)”. And in this itself, each creation evokes a different praise.
· The praise of G-d from Yidden that praise Him – the song of the souls (Shirat HaNeshamot) – whose aspects are higher than creation.
These two sorts of praise are similar to the two services of businessmen (baalei esek) and Torah scholars (yoshvei ohel):
· The Avodah of businessmen, whose task is to draw down G-dliness into aspects of the world,
(but the light (Or) that is drawn down through this Avodah, which states in refining permissible things, is a constricted light that corresponds to the level of creation)
is similar to the praise of G-d that is evoked from natural conduct (hanhaga Tivi’it)
· The Avodah of Torah scholars, who are divested from the world and occupied with Torah study which preceded the world – is similar to the song of the souls
And just as businessmen
although there is an advantage to their Avodah compared to Torah scholars, (since they draw G-dliness into the actual world) nevertheless, they
require the “lower ascending to the upper”. At times they need to divest themselves from the Avodah of refining and occupy themselves with Torah. And specifically through this, the purpose and completeness of their Avodah (of businessmen) is specifically brought out.
So too, is it also with the natural conduct (of the world). Notwithstanding that the “praise of G-d” which is evoked from the natural conduct, (also) has an advantage compared to the song of the souls,
through that which, this conduct shows that also creations (“lower/tachtonim”) do not change their mission,
nevertheless, at times there must be the nullification of nature.
And through this, that nature becomes nullified for the sake of Yidden, and Yidden praise G-d for the miracles that He did with them (in "Sun, stand still upon Gibeon") – through this the Pnimiyut and purpose of the conduct of nature itself, the praise of the song of the sun, becomes complete (nishlam - from the world whole).
9. Just as with the "Sun, stand still upon Gibeon" that, even though outwardly the nature of the circuit of the sun was nullified (halted), nevertheless, through this, the purpose and completeness of the nature of the sun itself was manifested, as above,
So too, it is also in the miracle of Gimmel Tamuz, 5687. For even though it was a revealed miracle above nature, together with this, however, it had a working in nature itself, that it (nature) also “concurred” with the miracle.
And as it has been told many times, that the same persons who locked (farshpart) the Rebbe in prison, (while still in power) had to free him, themselves –
And on the contrary: this brought out the “connection between upper and lower” in an even greater measure than by: "Sun, stand still upon Gibeon". Since even at the time of the release they were still in power and because of their power (with their aides) were able to hasten the release,
(not like with "Sun, stand still upon Gibeon", where, during the miracle, the nature of the sun’s circuiting was nullified)
10. Another aspect in this:
Even the level of “lower” (tachtonim) was, in 5687, incomparably lower, for:
· The level of “lower” of the sun’s circuit is in the aspect of “praise of G-d”.
· However, those who arrested the Rebbe because of his work in spreading Torah and strengthening Judaism , did the opposite of praise – yet nevertheless, even they later helped the Rebbe in his release (while still in power).
Accordingly, it is understood how the miracle of Gimmel Tamuz 5687, has an even greater hint (connection) to Parshat Korach, than the miracle of "Sun, stand still upon Gibeon". For even “vIspaleg Korach” (Korach’s controversy ) was an aspect contrary to praise.
(not like: “And G-d made the firmament” that divided – which was created by G-d) –
Yet nevertheless even the “vIspaleg Korach” brought the advantage of: “Behold I have given you the charge of My offerings”. So much so that from “Korach” (controversy), it became a sedra in Torah.
11. The lesson from all this, in our Avodah is:
When one sometimes sees, things that bar and withhold the service of G-d, whether they are barriers and obstacles from nature, which G-d implanted in creation,
(for example the nature of the circuiting of the sun, which prevented Joshua from carrying out the victory of the battle)
or even certain barriers and obstacles, that are created from man’s deeds (like, for example, that which occurred in the year 5687)
One must realize that all occurrences that happen in the world come from G-d. And therefore, it is not applicable that they should truly oppose, G-d forbid, one’s service to G-d. It is only that: “the L-rd, your G-d, is testing you, to know (whether you really love the L-rd etc.), in order that through the tests there should come an additional strength and elevation in one’s service to G-d.
And when the thing is truly resolved (upgelaigt/set aside), then one ultimately sees, even with physical eyes, the increased light that comes through the hiddenness and cloakings – and as the Rebbe concludes in the notes (reshima) of Gimmel Tamuz – “And to all Bnei Yisroel there should be light, spiritually and physically’.
M’Sichas Shabbat Parshat Korach , Gimmel Tamuz ,5718 and 5724
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