Dei Chochmah LNafshechah

Parshas Korach

Shalosh Seudos1 of Parshas Korach 5767

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And Korah the son of Yitzhar the son of Kehas the son of Levi, took Dasan and Aviram the sons of Eliav, and Ohn the son of Peles, sons of Reuben.2

And Korach Separated Himself "" And Korach took. Rashi points out that this portion is explained ""beautifullyin the Midrash of Rabbi Tanchuma. Rashis comment alludes to the light that will shine during the ultimate future and will comfort us from our difficult tribulations during our long exile. The word beautifulhas a numerical value of 95, which is the same as the total of ." "Regarding the light of this unification, the prophet Zechariah said: "" ' On that day, Hashem will be One and His Name will be One.3 The word ""will bealludes to the ultimate future when the Divine Name "will be changed to ."The unification of the Shem HaVaYaH (26) and the Divine Name ADNI (65) will become YHYH (30) with ADNI (65), which adds up to 95the precise numerical value of the word "" beautiful. This parshah teaches us how to draw down this light of the future in the here and now. Once we get a taste of this illumination we will also be comforted even in the midst of our exile. Rashi continues, Korach took himself to one side and was divided from the congregation since he wished to protest the [fact that the priesthood was not given to
1 2

The lesson was delivered at the third meal of Shabbos. Bamidbar 16:1-2 3 Zechariah 14:9 3

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Parshas Korach

him]. This is alluded to in the Targums rendering of the term took as he separatedsince he separated from everyone else to make a conflict. We find a similar usage of this word in Iyov: " " -Why does your heart carry you away [and make you separate from others]?4 Another explanation is that Korach took or convinced the heads of the Sanhedrin to join him through his words. We find this usage in the verses, Take Aharonconvince him with words, and, Take words with you [and repent].5 The Tzemach Tzedek explains that Korachs separation alludes to the barrier that exists between each world and the level immediately above it. This is the Malchus of the higher world, which divides [between it and the lower level], and is alluded to in the verse, "" And the veil shall divide...6 Korach had a deep connection to this aspect of separation, but he erred in his expression of its nature. It seems especially puzzling that he was able to convince two hundred and fifty heads of the Sanhedrin to take up his cause. [These were clearly great peoplehow were they all misled to such an extent?] Clearly, his rationale must have seemed very plausible and their error must have been regarding very deep and delicate spiritual matters. Separating the Lamdan from the Tzaddik Reb Nosson of Breslov explains that Korach sought to separate the aspects of tzaddik and lamdan / scholar.7 Korach believed that the main thing was learning both the revealed and hidden aspects of Torah. As long as one toils in Torah, he need not be such a tzaddik or overly pious in his actions. This is the meaning of, and he separated, since Korach sought to erect a barrier between the aspect of Zeir Anpinwhich represents Torahand Malchuswhich alludes to vital emunah and good deeds. Since Korach held
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Iyov 15:12 Bamidbar 20:25 and Rashi there; Hoshea 14:3 6 Shemos 26:33 7 Likutei Halachos, Orach Chaim, Birkas Hodaah 4

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Parshas Korach

that the upper aspect of learning is paramount, he was unable to see the greatness of Moshe Rabbeinu, the ultimate tzaddik. But this still seems difficult. How could Korach not realize the importance of righteous behavior and faith? Every child knows that this is very important to Hashem! Ascending to Ramah The verse records Dasan and Avirams astonishing reply to Moshes request that they come to see him: We will not ascend.8 The ultimate result of their insolence was to sink into the underworld. Interestingly, we find that Shmuel [whose future greatness served as the justification for Korachs rebellion] lived in Ramasayim Tzufim, his home was in Ramah, which literally means elevated. In addition, his father Eli also ascended, as we find in the verse, And the man went up.9 The holy Zohar offers a clue as to why Korach fell: After he was forced to shave as part of his inauguration as a Levi, he was jealous of the beard of Moshe and Aharon. Their beards were an aspect of "..." - , - Aharons beard, that comes down upon the collar of his garments.10 The Ladder to Heaven in Ones Home All of these open questions become more clear in light of the words of the Pirkei Heichalos: Rabbi Yishmael said that every person has a spiritual ladder in his home through which he can ascend or descend as he wishes without any worry. We all have the ability to climb this ladder to the supernal worlds. For this ladder alludes to the path that Moshe Rabbeinu and Rabbi Shimon bar Yochai revealed. This is the way of the holy beard. Even if one has not yet rectified the evil within, the very fact that he grasps on to this ladder empowers him to fight and subdue all evil.
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Bamidbar16:12 Shmuel I:1:3 10 Tehillim 133:2 5

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Parshas Korach

All of the tzaddikim revealed this path of dveikus with Hashem, the ladder that, ascends upwards in Beit El, through which one merits the light of Malchus which is an aspect of techeiles that destroys all evil.11 [The word techeilis means the destruction or end of something.] As the Maggid of Metzritch said on the verse, Hashem is good to all,12 that connection with Hashem is good for everything and can even free one from all evil. Every person must apprehend the Shechinah, since without a connection to Hashems presence one cannot attain any genuine level of holiness. The Shechinah waits for us to finally attain our tachlis, our purpose by becoming a vehicle for the Divine. There are many tzaddikim who learn and are occupied with avodas Hashem. Some are an aspect of the holy Chayos, since their Divine service is infused with great vitality and freshness. These tzaddikim serve Hashem with love and holy fear. Other tzaddikim are an aspect of [the holy source of various] birds or animals. This indicates that they merit to have holy thoughts and a deep grasp of holiness that comes through learning and truly connecting with the hidden areas of Torah. Although all these levels are very great, the main level was revealed by Moshe in the verse, " - "G-d of the spirits of all flesh...13 This is the level through which one reveals that, The spirit of G-d hovers over the water.14 The Midrash Rabbah explains that this refers to, The spirit of Moshiach which hovers over the face of the waters of Torah.15 It is not enough to just learn Torah; one must also be filled with the spirit of Moshiach, like Moshe whose every heartbeat was fueled by the spirit of Moshiach.
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See Zohar III:175b,256a Tehillim 145:9 13 Bamidbar 16:22 14 Bereishis 1:2 15 Bereishis Rabbah 2:4 6

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Parshas Korach

This is alluded to at the end of Rebbe Nachmans story of The Lost Princess, where we see that there were three giants grasping trees. [The trees represent the Torah as the verse states, It is a tree of life for those who grasp it.16 The first two giants who ruled the beasts and the birds represent tzaddikim in an aspect of beasts or birds as explained above. Since they are at a level where their major focus is Torah, they cannot help the viceroy find the lost princess.] It is only the tzaddik who is in charge of the ruchos [winds/spirits] who is able to help. This is because he has merited to be filled with the ruach, the spirit, of Moshiach. All of the Community is Holy Those tzaddikim who seek to redeem the Shechinah must merit to exist in a state aspect of continuous ascension to Hashem. One might very well ask, does the verse not say that, The tzaddik falls seven times but still rises?17 This seems to imply that it is impossible to always ascend, that even the tzaddikim experience setbacks. But one who wishes to connect to the Shechinah through deep contemplation of Hashems immanence must attain Netzach / Victory which is associated with Moshe, as we find in the Zohar.18 [Through this holy attribute one is encouraged to persevere in spite of all difficulties until he merits to be victorious.] Korach claimed that Moshe was no better than anyone else who could learn for all his piety. And if that was the case, then why should he be in charge of anything? When Korach heard the deep lesson of holy victorythat one must not allow anything to shake him from persevering in avodas Hashemhe took this and separated, he used it to erect a barrier between the higher level of Torah study and the lower aspect of emunah and action. In Korachs opinion, a lamdan was just as good as a tzaddik since

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Mishlei 3:18 Ibid., 24:16 18 Zohar III:243 7

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Parshas Korach

Torah is definitely the higher aspect. And both have a similar understanding of this aspect of Netzach. However, Korach didnt know that there is an essential difference between his own perspective on Netzach and that of Moshe Rabbeinu. Moshe, and Shmuel after him, spoke from the aspect of "" my horn is exalted19 He advocated using the aspect of Netzach to encourage oneself to continue striving to reach Hashem no matter what. This strategy brings a person to teshuvah no matter where he may have fallen, since one can always begin fresh. It follows that one should never let any fall discourage him from getting right back up on the ladder to resume his climb. This is the path of the holy beard, which is a product of the ruach of Moshiach that beats in the breast of the tzaddik. Through the perseverance of Netzach, one will surely destroy all the forces of evil. Korach wished to use the tenacity of Netzach to fuel his rebellion. He thought that this is just as valid an expression of this attribute since he was a true scholar whose understanding was not inferior to Moshes. And Moshe Fell upon His Face The tzaddik also experiences descent according to his towering level, as the verse states, And Moshe fell upon his face.20 (Our sages taught that he fell down because the people suspected him of adultery.21) The purpose of the spiritual descent of a great tzaddik is to sweeten the judgments that are above our ability to grasp. Even in descent, Moshe grasps the Torah of Atikah Sesimaah which reveals that there is no such thing as remaining impure. Right after Moshe fell upon his face, he said with confidence and trust, Morning, and Hashem will make known who is His.22
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Shmuel I:2:1 Bamidbar 16:4 21 Sanhedrin 107 22 Bamidbar 16:5 8

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Parshas Korach

Hashem knows that the tzaddik is absolutely uninterested in anything that could possibly cause distance from Him. And he is always doing teshuvah and working to purify himself. Even in the state of teshuvah, the tzaddik doesnt focus on what he has done wrong. He defeats the yetzer hara by climbing the ladder to Hashem. This is how the Baal Shem Tov explains the verse, Foolish ( ) because of the way of their transgressions and afflicted because of their iniquities23 If a person looks at his sins and concludes that he should fast (afflictions), this person is a fool (.) [For the negative feelings and the weakness from the fast will bar him from the most important aspect of teshvuah: connecting to Hashem.] The tzaddik feels absolutely no fear at any time. Even if a tzaddik falls from his level he is glad because now he can reveal the honor of Hashem in the lowly place he fell to, by connecting to Hashem who is always near. This revelation of Hashem from even the most distant spiritual places is an aspect of the incense offering [just as the ketores included the foul-smelling chelbenah]. However, those who twist such concepts and believe that one should not do teshuvah since their learning sufficesnot like the tzaddikim who seek a higher path to deveikusactually pave a path for evil. The true tzaddik, on the other hand, always does whatever he can to reveal the pathways of holy victory which are predicated on continuously doing everything one can to become holy and pure. Through this way, anyone who wishes can become a vehicle for the Shechinah. As the verse states, I am Hashem, I have not changed.24 Every person can attain a true connection. Netzach and the Metzach As we see in the story, one must begin with the tzaddik who is appointed over the animalsby imbuing all of ones avodah with vitality. Then one must connect to the path
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Tehillim 107:17 Malachi 3:6 9

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of the tzaddik who rules the birds. This entails thinking holy thoughts and learning the deeper aspects of Torah. Only then can one truly grasp the path of the tzaddik in charge of the ruchosonly then can he imbue his avodah with the spirit of Moshiach and redeem the lost princess. Although Moshe represents the aspect of Netzach, the Arizal reveals that he also is an aspect of the Metzach, the forehead which is associated with the will.25 In truth, these two aspects are one since a person who perseveres in an aspect of holy Netzach will ultimately reach the Metzach. It is for this reason that the word Netzach and Metzach are the same except for the first letters, which are adjacent in the Hebrew alphabet. From nun which symbolizes an aspect of spiritual falling [nefilah = falling], one is reborn through the aspect of mem, the forty days that it takes for an embryo to take form. [The number forty is associated with all spiritual renewals: the Torah was given in forty days, Moshe ascended on high to elevate the Jewish peoples status and attain atonement in forty day periods, the Jewish people became worthy of the land in forty years, the flood that renewed the world descended in forty days.] Through his fall, Moshe revealed Hashems honor in an absolutely original way that created an opening of the earthwhich represents the aspect of Malchus. The Shechinah does not overlook those who sow discord and wish to separate between the aspects of lamdan and tzaddik. There are clear boundaries for when a person can use the aspect of Netzach; it is only when one yearns with all his heart for holiness and purity that he may use the power of Netzach to transcend the confusion produced by his yetzer hara. After his misuse of the power of Netzach, Korach and his followers had only two options: to repent or their due punishment. This concept helps us to understand the famous story of the Baal Shem Tov. Once, the Baal Shem Tov was making yichudim using a non-kosher tallow candle.

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Pri Eitz Chaim, Shaar HaShabbos, chapter 21 10

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Parshas Korach

When someone commented on the impropriety of this, he decided to use such a candle on principle. [There is no actual prohibition against using such a candle, but doing so was not befitting the Baal Shem Tovs level. His conscious choice to specifically use such a candle transformed the potential for confusion to a very deep connection with Hashem.] Raising the Feet Regarding the ultimate future the verse states, On that day his [Moshiachs] feet will stand on Mount of Olives...26 This indicates that the highest sparks are under the level of the feet, in the lowest places [where the challenge is most difficult]. It follows that when the tzaddik wishes to draw down the mentalities of Neshamah / Binah, he can only do so by clarifying the sparks in the lower aspects. If one wishes to raise up the higher sparks of Chayah / Chochmah, he must do so through rectifying even lower places. But the sparks from Yechidah / Kesser can only be picked up from the absolute dregs. Although the tzaddikim certainly do not fall to actual sins, they do fall by losing their usual levels of Divine awareness and connection. When this happens, they transform the obstacles into a higher level of connection. Similarly, those who are truly close to the tzaddik and go in his ways will not let any fall bother them in the least. Instead, they will work hard to reveal the pi haaretz, the mouth of the earth which is the Shechinah, and pick up the highest sparks. One must take care to avoid the pitfall of Korach; one must never separate between the aspect of tzaddik and lamdan, between piety and Torah study. Through a deep connection with the Shechinah, all evil within will be destroyed and one will be connected to Hashem at all times. This is the aspect of Mordechai the tzaddik and Purim. On this time one recognizes that the main avodah is to attain such a deep happiness and
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Zechariah 14:4 11

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joy that one is drunk on dveikus. This bonding with Hashem destroys the side of impurity and all obstacles are turned around into advantages. At such high times one accepts the Torah upon himself with his entire self, out of love, and makes a spiritual rectification like the ketoreswhich means bound in Aramaic. This indicates that one merits to be tied to Hashem at all times, whatever he is doing. Korach, on the other hand, represents despair of ever attaining true connection, since, One who is defiled, is pushed away from the Merkavah, the Divine chariot.27 One of Korachs failings was that he felt that since it is impossible to be completely righteous, one cannot attain connection with Hashem at all. In this, he was sorely mistaken. The Comfort of Tanchuma Now we understand why Rashi said that this parshah is explained beautifully in Midrash Tanchuma. Tanchuma represents the comforttanchuminwe will gain from the light of times to come. We find this statement regarding parshas Korach specifically since in the ultimate future Korach will be rectified and will become the kohein gadol.28 We must follow the path of holy Nitzachon in order to connect to Hashem, and not in the wrongheaded manner of Korach who abused it to foment controversy. One must use this aspect to reveal that everything is truly tied to Hashem in an aspect of ketores. This lesson is especially important for our generation since Hashem is waiting so long for us to finally grasp hold of the Shechinah and apprehend the power of emunah. This is why we now have so many works that reveal how to connect to Hashem through holy unifications and emunah. It is through these works that we will finally be released
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Perek Heichalos 22:2 Megaleh Amukos, Parshas Korach 12

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from the domination of the yetzer hara and free ourselves from the klippos. Through such deep lessons we can draw down the light of the ultimate future. Even if one feels as though he is being rejected, he must react like Moshe and elevate this feeling by stubbornly doing whatever he can to connect to Hashem. Let Your Soul Know Wisdom This is the meaning of the phrase: "" Let your soul know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for your head.29 Moshe Rabbeinu reveals the aspect of Chochmah which is sourced in the highest realm of Reisha Dlo Isyadaah, which is the source of all Malchus / nefesh. And it will be a crown to your head. Through this path one merits the light of Kesser that will be revealed in the messianic era. Guard your holy mitzvos, guard your holy Shabbos. Through this, one will merit to repent and rectify his actions and mitzvos, in the light of complete unity with Hashem which is Shabbos. May Hashem help us assume the avodah of ketores, which is the avodah of Yom Kippurthe great light which will be revealed in the futureuntil we merit to see our righteous redeemer with our own eyes, speedily in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.

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From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 13