English translation — ש״ס קרח, ה׳ תמוז

Rashi's commentary in our parshah — "This portion is expounded nicely in Midrash Rabbi Tanchuma": the homiletical part

(that is in the drush**)

in the Torah — "Midrash

(Rabbi Tanchuma)

" reveals the good and "nice". In "parshah",

Parshas Korach

(according to the simple meaning,

in revealed and external aspects — the deed of Korach is not "nice")

— how the claim of Korach is for the better,

from this aspect

(what he saw of this)

the order that will be actualized in the future redemption,

when it will be the matter of "Tanchuma" from the term consolation and comfort for the exile.

In another style: "This portion"

(the claim of Korach)

as it stands in "

(Midrash Rabi)

Tanhuma* — about the future redemption — it is in a matter of "beautiful

(Nidrashet)

Perfection and ultimate good.

However, according to the simple interpretation — as the matters are in this time,

There is no today to perform them.

(World of Asiyah,

World of the plain meaning)

— is the world still not in the order of ultimate perfection,

This will only be in the future,

after the completion of the clarification of the lower through that which he receives from above him.

And one may say that the work of the future is also present at the end of the exile,

as it was with the master of the Redemption — because after the work throughout all the preceding generations,

including — the work of our Rabbis, our leaders in the upper hemisphere,

in a manner of

From above to below

(Then the gevuros are subservient and nullified and receive from the chasadim)

— Then the order of service can be from below to above,

That from the lower hemisphere it should "arrive" to the entire world,

including in the upper hemisphere,

as explained at length above.

Just as the general service in the order of the time of the world must be,

so earlier

(at this time)

must be the service from above to below

(drawing down chesed into gevurah)

and only then can the service be from below to above

(as it will be in general in the future,

and similarly at the end of the exile)

— so this is particularly in the avodah from below to above itself,

that in this there must be the “Kohen” — the Rebbe, who gives instructions and urges, influences powers to other Jews to do the avodah of spreading Judaism and spreading the wellsprings outward in the lower hemisphere itself.

And this matter is learned from the general content of the parshah — where it speaks about the dispute and challenge of Korach and his congregation against the kehunah,

and through the descent came an ascent — a strength and reinforcement in the kehunah of Aharon,

through the signs and wonders that occurred previously¹*,

including “and behold, the staff of Aharon blossomed etc.”⁵*,

“as a sign for the rebels — a remembrance that I have chosen Aharon the kohen etc.”**

until the matter of the priestly gifts,

For Korach came and challenged the priesthood,

The verse came and gave him the twenty-four priestly gifts in an eternal covenant of salt⁷*,

Sefer HaSichos - 5749

What this accomplished 8 strength in the matter of the priesthood,

"Behold, I write and sign for you and raise in the courts"⁶⁷.

And in this manner it was through the redemption of 12-13 Tammuz,

That through the "challenge" of the imprisonment,

Came the redemption that ensured that his work of spreading Torah and strengthening Judaism would continue in a manner of "eternal covenant",

And with a great advantage compared to before — as it opened up with his arrival in the Western Hemisphere,

Including and especially — an elevation in love of Israel and unity of Israel,

Which is what the priest's service consists of,

The man of kindness — "Be of the disciples of Aaron, loving peace and pursuing peace, loving the creatures and bringing them close to Torah"⁶⁸.

And more specifically: It was once said⁶ that the challenge of Korach and his congregation regarding the priesthood of Aaron was

(Not about the essence of the priesthood,

What they wanted was,

"And you also seek priesthood,"

Only)

on that which Aharon HaKohen influences to Jews

[as explained in Chassidus⁷ regarding "When you kindle the lamps,"

that through ag- lighting the lamps of the Menorah, Aharon "raised up" all Jews to their level]

— they argued: "The entire assembly, all of them are holy, and G-d is in their midst; why do you raise yourselves above the congregation of G-d?"

That just as there is an advantage in Kohanim in that they are separate from worldly matters,

so there is an advantage in "the entire assembly" that wha-

t dealing with worldly matters and making them into vessels for G-dliness,

And furthermore: the main intention is — that one should make the "lower ones" a dwelling place for Him, blessed be He,

And since "the entire congregation, all of them, are holy" — thus "why do you raise yourselves above the congregation of G-d,"

Why should Aaron elevate himself above the congregation of G-d.

Korach's mistake consisted of this,

That even though there must be a partition between the Kohen Gadol and other Jews,

"higher ones" and "lower ones",

However, the Kohen Gadol must

(and the Nasi of our generation, the Rebbe, my father-in-law, the leader of our generation)

To influence from his holiness upon Jews: and after the completion of this service,

in the future to come it will be revealed the superiority of the recipient and the superiority of the lower one.

And one should add,

That this is also hinted at in the sign of "the staff of Aaron blossomed": each prince of the tribe gave his particular staff,

"And all the princes gave to him a staff for each prince, a staff for each prince, etc.,"

And Aaron gave his particular staff — so that they should see the sign of "the staff of Aaron blossomed" and from this know that "I chose Aaron"; but it says in the verse⁷¹,

"And all their princes gave to him a staff, etc., and the staff of Aaron was among their staffs."

And it can be said that the explanation of this is,

So in addition to this, that all Jews should see the virtue of Aaron — he should be among their staffs,

connected with Aaron,

through that which is drawn into them from

(the staff)

of Aaron,

"among their staffs,"

like "and I will place among them" — within each and every one⁷¹.