English translation — מאמר השם נפשנו בחיים תשח"י

With the help of Heaven.

Shabbos Parshas Korach,

3 Tammuz 5718*

"Hashem placed our soul in life, and did not give our foot to stumbling"1,

and it is explained by my revered father-in-law, the Rebbe, in his maamar beginning with the words "Zeh" of the Festival of Redemption, 12 Tammuz2

[that the beginning of the redemption was on 3 Tammuz3],

that the life in which He placed our soul are levels of life higher than the life of the soul

(in and of itself).

For the life of the soul is limited,

for although the soul is inherently alive

(above the diffusion of vitality that enlivens the body,

and not only particular vitality but also general vitality)4,

nevertheless,

since this that the soul is inherently alive is because the Holy One, blessed be He, implanted in the soul this nature

(that it should be inherently alive),

therefore,

even this vitality

(of the aspect of being inherently alive)

is within limitation,

and the life in which He placed our soul is above nature5.

And this is "Hashem placed our soul in life, and did not give our foot to stumbling,"

that the power for our feet not to stumble comes specifically from the life that is above nature.

2)

And to understand the reason for this, that from the perspective of the life of the soul itself,

even from the aspect of being inherently alive,

it is possible for our foot to stumble,

and the power for our foot not to stumble comes specifically from the life that is above nature,

and also to understand the connection of this matter to the redemption of 12 Tammuz,

we must preface what is stated at the beginning of our parshah6:

"And Korach took," and Onkelos translated: "And Korach separated."

For wherever it says "vayikach" he translated "vensav," but here he translated "vesapleg."

And it is brought in the sefer Noam Elimelech7

that "vesapleg"

(Korach)

is like the firmament that separates between water and water.

And the Tzemach Tzedek explains8,

that this interpretation

(that "vesapleg Korach" is like the firmament that separates)

is based on what is brought in the Zohar9,

that the firmament that separates was a dispute of left with right, etc., like the dispute of Korach with Aharon.

From this it is understood,

that the connection of "vesapleg Korach" to the firmament that separates is not only because the root of dispute

(any dispute whatsoever)

is from the firmament that separates,

as it is brought in the Midrash10:

Why is "ki tov" not written on the second day? Because on it dispute was created, as it is said11,

"And it separated between water and water,"

but rather, even this particular dispute,

the dispute of Korach with Aharon,

is analogous to

(and its root is)

the dispute of the firmament that separates.

For just as the dispute of the firmament that separates is a dispute of left with right,

so too is the dispute of Korach with Aharon,

for Aharon is in the line of Chessed,

right,

and Korach, who was a Levite, was from the aspect of Gevuros,

left.

And one may add,

that these two matters in "and Korach took"

(the dispute,

and that he disputed against Aharon)

are related to each other.

For, behold, the creation of the dispute

(the firmament that separates)

was specifically on the second day,

because the first day is the attribute of Chessed

(right),

and the second day is the attribute of Gevurah

(left),

and from the side of Gevurah there is a granting of place for dispute.

And as it is brought in the Zohar there: "The right is the perfection of all... in it depends all perfection,

when the left is aroused, dispute is aroused."

And based on this, it can be said,

that the essential matter of Korach is dispute

[as is also understood from that which our sages said,

"Whoever holds onto a dispute transgresses a negative commandment,

as it is said,

'And you shall not be like Korach and his assembly,'

for from this that one who holds onto a dispute

(whatever dispute it may be)

is like Korach and his assembly,

it is proven

that the essential matter of Korach is dispute],

and that he disputed against Aharon

(Chessed)

and wanted to make the Gevuros primary,

this was in order that through this there would be strengthening for the dispute.

And it needs to be understood,

Korach was clever,

and it is reasonable to say that his dispute against Aharon's priesthood was because he erred in the ways of service,

and it is not understood,

why did he desire dispute.

For this, that he disputed against Aharon,

can be explained,

that Korach thought that the service of G-d should be in the line of Gevurah,

and therefore he disputed against Aharon whose service was in the line of Chessed.

But according to what was said above, that Korach wanting to make the Gevuros primary was in order to strengthen the dispute,

it is not understood,

how did Korach think that dispute is a path in the service of G-d.

And also it needs to be understood what the Targum translates "and Korach took" [as "and Korach separated"],

for "and he separated" is like the firmament that separates,

for ostensibly,

behold, even the name of Korach himself hints at the firmament that separates,

as the Tzemach Tzedek said on the verse "And Korach took"

that Korach hints at the firmament that separates, as it is said,

"a firmament like the appearance of the ice [kerach],"

and what is the addition of "and Korach separated."

3)

And this will be understood by prefacing the known matter regarding the firmament that separates between water and water,

that waters are delight,

for that water causes all kinds of delight to grow

is because in them is the aspect of delight.

And the firmament that separates between the upper waters and the lower waters is the partition through which the separation is made between the delights in spiritual matters

(upper waters)

and the delights of this world

(lower waters).

And the intention of the firmament separating between upper waters and lower waters is in order that through this the lower waters will ascend higher than they were before their descent.

For through their descent below,

there is generated in them the desire and thirst to ascend above,

"the lower waters weep, saying, 'We desire to be before the King,'"

and through this they ascend higher than they were before their descent,

and higher even than the upper waters.

And this is what our sages said,

that on the third day "it is good" is said twice—one for the work of the waters and one for the work of the day,

for ostensibly,

behold, the work of the waters is a matter of dispute, and how can "it is good" be said about it?

And the explanation of this is,

that through the service of man, the clarification and ascent of the lower waters is accomplished,

and therefore,

on the third day, when "the waters were gathered from under the heavens to one place and the dry land appeared,"

and dry land is the place of man,

the intention of the work of the waters was completed,

that through the separation of the lower waters from the upper waters and their descent below, they ascend higher than they were before their descent,

and then

(after the possibility of this ascent is made),

even the work of the waters is good.

4)

And based on this, it will be understood why Korach desired dispute,

for Korach thought that the intention in this, that the lower waters were separated from the upper waters and descended below, was for the sake of the superiority that exists in the physical delights themselves,

that the root of physicality is higher than the root of spirituality.

[And in the manner explained in Torah Ohr,

that in the upper worlds it is said,

"How great are Your works,"

and the matter of "how many are Your works"

is specifically in the lower worlds,

and the matter of multiplicity indicates the perfection of Ein Sof,

that despite His being singular,

He also bears a multiplicity of details.]

And therefore he wanted the Gevuros to be primary,

because this that "the lower waters weep, saying, 'We desire to be before the King'" is because the superiority of the matter of revelations is felt in them

(Chessed,

right),

and since the revelations are primarily in the upper worlds,

therefore the lower waters

(in which there are no revelations)

want to leave their existence and ascend above.

But according to Korach's error, that the intention is in the physical delights themselves,

that their physical root should be revealed,

behold, on the contrary,

the primary superiority is in the tzimtzumim and Gevuros,

from which physical things are generated.

But Korach erred in this,

for the revelation of the root of the lower waters

(physical)

themselves will be in the future,

and in order for there to be a revelation of the root of the lower waters themselves,

there must first be in them the feeling of the superiority of revelations,

that through this feeling there is in them the thirst and desire to ascend above,

and through this there will be a revelation of the root of the lower waters themselves.

And this is why "it is good" was not said regarding the work of the waters until the third day,

even though there is also a superiority in the work of the waters as it was on the second day,

in that the lower waters were separated from the upper waters and descended below,

because the revelation of this superiority will only be in the future,

and now,

the intention of the descent of the waters below is in order that they will ascend above

(as above),

and this matter is accomplished specifically on the third day.

And likewise is it regarding the general matter of revelation

(the root of Chessed)

and tzimtzum

(the root of Gevurah),

that the superiority in the tzimtzum itself will only be revealed in the future,

and the intention of the tzimtzum as it is now is for the sake of revelation.

5)

And likewise is it in the service of man,

that although there is an advantage in the service of "in all your ways know Him"

over the service of Torah and mitzvos,

for through the service of "in all your ways know Him," knowledge of G-dliness is also in worldly matters

("in all your ways"),

nevertheless,

in order that his engagement in matters of permission

("your ways")

be in a manner that worldly matters do not cause him a descent, G-d forbid, and on the contrary, in them themselves he will see Divine Providence

("know Him"),

it is through the service of "all your deeds should be for the sake of Heaven,"

that his intention in engaging in matters of permission is so that through this he can engage in Torah and mitzvos

[and since all his engagement in worldly matters is for the sake of fulfilling Torah and mitzvos, he minimizes them as much as possible and engages in them only to the extent necessary],

and then even when he engages in worldly matters,

he sees in them a revelation of G-dliness,

"know Him."

6)

And based on the above, one can also understand the precise wording of the Sages,

"one does not hold onto a dispute,"

specifically "hold onto,"

for the existence of the dispute itself,

that the lower waters were separated from the upper waters,

is a creation created by the Holy One, blessed be He.

And Korach's sin was that he held onto the dispute,

for he wanted the separation to persist

(that the lower waters remain below and not have the thirst to ascend above).

And one may add,

that just as the intent in the creation of the dispute

(the firmament that separates)

on the second day was so that it be clarified on the third day,

when even the separating firmament becomes good,

so too is it regarding the dispute of Korach,

that the intent in this

(as it was from the aspect above)

was so that through this there would be peace in a more elevated manner than before the dispute.

And as explained in the discourses,

that at first Moshe spoke to Korach and his assembly and pursued them with words of peace,

this is,

because Moshe thought that just as the third day

(Tiferes)

clarified the partition and separation made on the second day,

so too would it be regarding Korach,

that Moshe

[who was the third,

Tiferes]

would clarify him.

[But it was not so,

because Korach did not want this,

and his will was to hold onto the dispute].

And based on this, one can explain what the Targum adds, "And Korach took" — "And Korach separated" like the separating firmament,

even though the name of Korach himself hints

(as above)

to the separating firmament

(a firmament like ice),

for the name of Korach

(from the term "baldness,"

whose concept is division)

indicates his nature

(that he was inclined to dispute)

that was created by the Holy One, blessed be He.

But "And Korach took" is the act of dispute that he did by his own will and choice.

And this is what Onkelos the translator innovates, "And Korach took" — "And Korach separated" like the separating firmament,

that even the act of Korach's dispute,

even though this was by his will and choice,

is like the separating firmament that was created by the Holy One, blessed be He.

For just as the intent in the creation of the separating firmament was so that it be clarified on the third day,

so too is "And Korach separated,"

that the intent in this

(from the aspect above)

was so that it be clarified by Moshe,

as above.

9)

And it may be said,

that the reason Korach erred and thought that the intent of the dividing firmament was the separation itself,

is,

because he did not possess the quality of self-nullification.

And the explanation is,

that this which was stated above

(section 3)

—that the intent in the lower waters being separated from the upper waters and descending below was so that they would have a yearning and thirst to ascend upward—

is a connection and inter-inclusion of two opposite attributes.

For from the perspective of the chassadim

(the advantage of revelations),

the superiority is in the upper waters, and there would be no need for the lower waters to be separated from the upper waters and descend below,

and from the perspective of the gevuros,

the superiority is in the revelation of the root of the lower waters themselves,

and there is no need for the lower waters to have a yearning and thirst to depart from their existence and ascend upward.

And that the intent in the descent of the lower waters below is that they should have a thirst to ascend upward—this is from the aspect of the Tiferes,

the central line,

which connects the opposites of Chessed and Gevurah,

so that the left is included in the right48.

And since the matter of inter-inclusion is from the aspect of self-nullification49,

therefore Korach, who lacked self-nullification,

this concept was not settled within him.

And it may be said,

that similarly, regarding the service of "all your deeds for the sake of Heaven,"

that even though one knows the great superiority of "in all your ways know Him"—

the knowledge of G‑dliness within worldly matters themselves—

nevertheless, all his engagement in worldly matters will be only as a means for the fulfillment of Torah and mitzvos,

this is through self-nullification to fulfill the supernal will.

For since his service is not to quench his own thirst for a revelation of G‑dliness in his soul,

but rather he is surrendered and given over to fulfill the will of the Holy One, blessed be He,

therefore the revelation of knowing G‑dliness

(also)

in worldly matters is of no consequence to him,

and his entire desire is in the fulfillment of Torah and mitzvos,

the fulfillment of the will of the Holy One, blessed be He.

[And through this, he will also have the revelation of G‑dliness that is in worldly matters,

as explained above

(section 5),

that through the service of "all your deeds for the sake of Heaven," one attains "in all your ways know Him."]

8)

And this is [the meaning of] "Hashem, our soul in life, and He did not give our foot to stumbling,"

for when a person engages in Torah and mitzvos, he is in the aspect of "head," and when he engages in worldly matters, he is in the aspect of "foot,"

and the power for this—that his feet

(his engagement in worldly matters)

will not stumble—

comes from the life in which "He placed our soul,"

the life that is above nature,

which is above the life of the soul itself,

even from the aspect of "chai be'etzem" (intrinsic life),

for from the level of the life of the soul itself

(including also the aspect of "chai be'etzem"),

it is possible that one will desire the revelation of G‑dliness within worldly matters,

and when his engagement in worldly matters is for the sake of

(the revelation within)

the worldly matters themselves,

and not for the sake of Heaven for the fulfillment of Torah and mitzvos,

then his feet

(his involvement in matters of permission)

will stumble.

And in order that his feet not stumble,

so that his engagement in matters of permission is for the sake of Heaven as above,

this is through the life that is above nature

(and it may be said that the vessel for this is self-nullification),

for being above limitation, they connect the two opposites of Chessed and Gevurah,

so that even though one knows the superiority in the refinement of matters of permission,

nevertheless, his intent in doing matters of permission is for the sake of fulfilling Torah and mitzvos.

9)

And it can be said that this is the connection of "Hashem Nafshenu Bachayim" etc. with the liberation of 12 Tammuz,

for it is known50

that through the conduct of nature,

which is always in one manner,

the concept of "I have not changed"51 is revealed

(except that the concept of "I have not changed" as it is revealed in the natural conduct is clothed in the limitation of nature),

and through miracles, the revelation of the boundless light of Ein Sof, which is above clothing in worlds, is drawn down.

And the root of these two matters is Chesed and Gevurah.

For the conduct of nature

(contraction and limitation)

is from Gevurah

[And it can be said that this, that specifically in the natural conduct the concept of "I have not changed" is revealed, is because the root of Gevurah is higher than the root of Chesed],

and miracles

(a revelation above the limitation of nature)

are from Chesed.

And the matter of including the left in the right is,

that the revelation of the boundless light of Ein Sof through miracles is not in a manner of overturning nature,

but rather, even though nature remains in its existence,

one sees in revelation that it is a miracle above nature.

And perhaps it can be said,

that what is stated in Tanya52

that the matter of "He joined with it the attribute of mercy"53

is the revelation of G-dliness through tzaddikim and signs and wonders,

the intention in this is

(primarily)

for the signs and wonders

[that are through the tzaddikim]

that are clothed in nature

("He joined with it"),

that the signs and wonders that are above nature are from Chesed,

and nature

(in which the wonders are clothed)

is from Gevurah,

and therefore these signs and wonders are from the attribute of mercy,

Tiferet,

which connects the two opposites of Chesed and Gevurah.

And this is the connection of "Hashem Nafshenu Bachayim" etc. to the liberation of 12 Tammuz,

for the liberation of 12 Tammuz

(including also the beginning of the liberation that was on 3 Tammuz)

was an open miracle above nature,

and nevertheless it was not in a manner of overturning and nullifying nature,

but rather nature remained in its existence,

and moreover, even the opponents remained then in their strength,

and nevertheless they were compelled to assist

(and through their very strength)

in the release and liberation54.

And through this, the barrier between the lower ones and the upper ones was nullified,

to include left in right.

And through this, power was subsequently given to every Jew to nullify the barrier between involvement in mundane matters and the fulfillment of Torah and mitzvot,

so that even in mundane matters, the light of Torah and mitzvot will shine,

and this becomes a close preparation for the fulfillment of the prophecy55

"And the glory of the L-rd shall be revealed, and all flesh together shall see that the mouth of the L-rd has spoken,"

that even physical flesh will see G-dliness56.

And all this is accomplished through the signs and wonders that are through the tzaddikim,

who draw down into nature a revelation of G-dliness that is above nature,

as it was in those days at this time.