Parshas Korach^[1]

1^st Mamar “Vayikach Korach Ben Yitzhar”

1. 1. Vayikach Korach Ben Yitzhar:^[2]
2. The 32 strings of the Tzitzis:

The 32 strings of the Tzitzs represent the 32 paths of wisdom, Chochma, which is drawn down in an internal form known as Or Penimi. [In other words, that the 32 strings of the Tzitzis act as pipes and channels to draw down the 32 various forms of divine energy that come from Chochma, in order so they be internalized within the person.]

 

1. Understanding the difference between internal light versus encompassing light:

To understand the above concept of 32 paths of wisdom we must first understand the difference between an internal light known as an Or Penimi versus the encompassing light known as an Or Makif. An Or Penimi is an internal light which enters and settles within the vessel in the form of Yosher. This means that it goes in a chainlike order from one level to the next, entering into each level the exact amount of divine energy that the level can handle. It is from this system that the Sefiros of Chabad, Chagas, Nehiy are developed. The encompassing light in contrast is the divine energy that is incapable of becoming internalized within the vessel at all due to its great intensity and it therefore remains in an encompassing state around the vessel. It comes in the form of Iggul which means a circle, as it surrounds the entire vessel from head to toe, from top to bottom, equally. It is hence considered to encompass the level known as Yosher as it has never entered into a vessel.

The Kav and Chut: A well-known Kabbalistic concept is the concept of the Kav line and Chut string that is drawn from the infinite light of G-d. The idea behind this line and string of light is similar to that explained above. The infinite light of G-d is too intense to be internalized within creation and is hence defined as light of Makif and Iggul. The line and string represents a small ray from this light which can then be internalized within creation and become the level of Mimalei and Yosher.

The big Iggul: Even in the world of encompassing divine energy known as Makif and Iggul there exists two different levels, one being a small Makif and Iggul and the second being a large Makif and Iggul, known as Makif Hagadol or Iggul Hagadol. The difference between them is as follows: Within the creation of the world, both the internal and encompassing lights of Mimalei and Soveiv derive from the Kav and Chut that come out from the infinite light of G-d. Meaning, that the ray of divine energy that comes from the infinite light of G-d itself serves as the source for both the encompassing light that is above the capability of vessels as well as the internal lights which enters into each vessel each according to its level. Now, the root of all of the encompassing lights in truth are rooted in the great Makif and Iggul. Hence, although they consciously come about through the energy that is found in the Kav and Chut they in truth retain a root and source within the actual infinite light of G-d which is known as the great Makif and Iggul which surrounds the entire concept of the world starting from Adam Kadmon. This is in contrast to the internal light of Mimalei and Yosher which derives only from the Kav and Chut and is not rooted in the infinite light of G-d. Nonetheless, this does not mean that there is no connection at all between the great encompassing light, Makif Hagadol, and the internal light, Or Penimi, as in truth the internal light is drawn from the encompassing light and they are attached to each other in a way of brotherhood.

 

1. Why did Korach argue on Moshe and Ahron and why were the Levim hairless?[3]

In the inauguration process of Korach and the Levim they were commanded to be shaved from head to toe, leaving not one strand of hair on the body. Ahron on the other hand had a long beard. The Zohar states that Korach was jealous of Ahron’s beard. This was not just a mere jealousy of Ahrons facial hair, but represented a jealousy of great spiritual powers that was represented by this hair. The hairs represent a channel for G-dliness which dilutes infinite G-dly levels into small quantities so that the creations can internalize the revelation. Ahron and the Kohanim needed these hairs, as the Kohanim represented the level of Rav Chesed, Chesed of Atzilus, and the hairs were the channels through which the revelation to the Jewish people would be diluted so they could internalize the revelation. The Levim, however, were from Gevura of Atzilus and did not have a need to dilute their level of Gevura, as Gevura is already contracted. On the contrary, further diluting this level would be damaging and allow the Kelipos to nurture from the holiness, and for this reason the Levim had to be shaved. Thus, Korach’s jealousy of Ahrons beard represented jealousy of Ahrons high position of Rav Chesed, which he did not have.  

• The divine lesson:[4] From the above teaching we can learn the great importance and significance of a Jew growing a beard. The beard serves as a channel to receive blessing from above. Irrelevant of the Halachic debate as to when and how cutting or trimming a beard is permitted, if at all, all agreed that the beard contains great spiritual significance which can benefit one’s very physical life. Growing a beard helps to draw one success in one study of Torah, and serves as a channel for blessing in making a livelihood.

1. What was Korach’s claim against Ahron?[5]

The entire purpose of the Kohanim was to draw down internal G-dliness into the Jewish people. Korach claimed that in truth it is more important to have a high level of external G-dliness than to have a minute level of internal G-dliness. Hence he stated that a Tallis of Ticheiles does not need Tzitzis, as if the Ticheiles represents such a high level, then why would you need a contracted and minute level of revelation found in the strings of Ticheiles if you already have a full garment of Techeiles, of which the revelation is infinitely greater. The mistake of Korach’s claim was that in today’s times it’s not possible for a Jew to internalize a vast level of G-dliness, and the main purpose of the revelations is for a Jew to internalize it.

1. In the future the Levim will become Kohanim:[6]

The Arizal states that in the future, the Levim will become Kohanim. This is because the Levim contain a higher revealed level than the Kohanim, just as Gevurah contains more strength than Chesed. In the future, the Jewish people will be on a level that they can receive from the Gevuros and hence the Levim will become the Kohanim, the ones who channel G-dliness to the Jewish people. The mistake of Korach was that he desired to become like the Kohanim even now, before the redemption, when the Jewish people are not yet ready for such revelation.

1. The difference between Gan Eden before and after the sin of knowledge:[7]

Adam Harishon was originally created in Gan Eden. Gan Eden is the area one receives his reward after his passing. Why then was Adam created in his place of reward, if he was prior to doing the work for which the reward is given? In truth, even Adam Harishon was given a set of tasks to perform while in Gan Eden. The verse states that Hashem placed him there “Leavda Ulishmara/To work it and to guard it.” Chazal state that Leavda means that Adam was given the task to fulfill the 248 positive commands and Leshamra means he was given the task to fulfill the 365 negative commands. [Obviously these Mitzvos contained a different connotation prior to Matan Torah, and the intent is for Adam to fulfill these Mitzvos in their spiritual root, similar to the Avoda of the forefathers.] Now, although Adam was already created in Gan Eden, which is the location of our reward, for Adam this was his natural world in which his Avoda was to take place similar to us being in our world in which our Avoda is to take place, and Hashem designated for him a much higher reward than his current world of Gan Eden. However after the sin, Adam was ousted from Gan Eden and was placed in our world, and now the reward for our Avoda became the Gan Eden that Adam was originally located in, which was his natural world.

1. Atzilus of today will become the Assiya of tomorrow:

Just as the Gan Eden of today used to be the natural world of previous times, and the sin of Knowledge caused a descent of worlds, similarly on the opposite scale, the coming of the redemption will herald a change of status of the spiritual worlds. The world of Atzilus of today will become the world of Assiya of the future, which will then be our natural world, and the world of Atzilus of the future will be of infinitely greater than its current revelations.   

 

1. Tallis-The garment versus the fringes:^[8]

The garment of the Tallis corresponds to the level of Sovev Kol Almin. Just as the Tallis encompasses one’s body, similarly it draws down a Divine light that encompasses the person’s soul, without penetrating into his distinct traits and personality. The fringes on the other hand correspond to the 32 paths of wisdom, which represents the level of Mimalei Kol Almin. The fringes of the Tallis are the sublime level of Saaros/Hairs which draw Elokus from above Seder Hishtalshlus, from the level of Erech Anpin. It is for this reason that it states the Tzitzis are to be “Haknaf Min Knaf.” The term Knaf refers to the garment which is the level of Sovev and the Tzitzis draw down Elokus from this level of Sovev. The fringes are thus called “Min Knaf” “Similar to the Knaf” as they draw down the Elokus of Sovev, which is above Hishtalshlus, into Seder Hishtalshlus in an internal way.

1. The colors of the fringes-White versus Techeiles:^[9]

The reason why the Tzitzis are white is because they represent the level of “Rav Chesed”, Chesed that is above Atzilus. The Techeiles of the Tzitzis represents the level of Makifim which blind the eyes of the Kelipa and draw to one fear of Heaven. It is the most powerful form of Makifim. This is because this Makif comes from the level of Malchus, and descends to the worlds of Biyah to prevent the nurture of the Kelipos from the G-dliness found in those levels. The spiritual effect of Techeiles assists a person in fulfilling the verse of “Lo Sasuru”, not to stray after one’s heart or eyes.

1. The four sets of strings:^[10]

The four sets of Tzitzis found on the four corners represent four distinct spiritual effects. The two sets of Tzitzis found by one’s back represent love and fear of G-d. The left fringe draws down fear of Heaven to one’s soul, while the right fringe draws down love of G-d to one’s soul. The two sets of Tzitzis found by one’s front side are there to draw down the effects of the back Tzitzis into one’s heart. The two back Tzitzis draw down love and fear which is above comprehension while the two front Tzitzis draw down this love and fear into one’s realm of intellect and comprehension.

1. “Do not be adulterous after your eyes”- Hashem judges based on each person’s level:^[11]

In the Parsha of Vayomer, the third Parsha of Shema, the verse states “Velo Sasuru Acharei Levavchem Veachareiy Eiyneichem Asher Atem Zonim Achareichem/Do not stray after you heart or eyes of which you perform acts of adultery.” The word Zonim literally comes from the word Zonah, which means a harlot, or one who performs adultery. The verse is teaching us that when one sins, he is considered similar to a married woman who has committed adultery. Just as a married woman is in a relationship with her husband, and breaks the trust and bond of that relationship through adultery, similarly a Jew is in a relationship with Hashem and when he sins he breaks the bond and trust that was shared with Him. A sin substitutes the love of Hashem for the love of the physical and corporeal world similar to a woman who has left her husband’s love and gone astray with the love of another man. Nonetheless, only a Jew that first attained a relationship with Hashem can be truly viewed as a Zonah and adulterer when he sins, as only in such a case is he truly substituting his current relationship with Hashem with that of another. However one who has never merited seeing the light of G-d, and is not found in a relationship with Hashem, cannot be called a Zonah when he sins, as he has never seen the light, and hence substitutes darkness for light. It is therefore understood that the former type of sinner causes a lot more pain to Hashem than the latter, and he must do greater Teshuvah in order to be ready to be reaccepted by Hashem and receive from His Divine light. Now, although in truth every Jew is in a constant relationship with Hashem, even if he is unaware of it, nonetheless one can’t compare the quality of the relationship between one who knows of his relationship and one who does not. Thus the more a Jew internalizes his relationship with Hashem the more he must distance himself from straying from Him in even subtle matters. 

 

1. All of the elevations take place through song:

In the future era we will experience 50,000 Jubilee elevations. This means that the world will experience a revolutionary change and promotion in its G-dly experience every 50 years for a total of 50,000 cycles [for a total of 2,500,000 years]. Now, all of these elevations will take place through song. This is hinted to in the term Jubilee in Hebrew which is Yovel, as it states in scripture that the individual known as Yovel invented music and is hence coming to hint to the idea that all elevations take place through music.

• The divine lesson:^[12] One cannot underestimate the great innovation and inclusion of song within the Chassidic doctrine and way of life. The purpose of a Chassidic song is not simply to serve as entertainment during gatherings of the Chassidic brotherhood, but is an integral aspect of the personal and private service of G-d demanded of a Chassid. It is not possible for a Chassid to excel in service of G-d without imbuing music within it. Contemplation of G-dliness that is meant to precede prayer, and be performed during prayer, must traditionally be co-joined together with a Chassidic tune and soulful melody, and so was done by the greatest Chassidic Masters who would pray together with song. Song has the power to open one’s heart and emotions, and bring one to the next level of emotional experience during prayer. So records the Alter Rebbe in numerous discourses [in the name of the Maggid] and so has become an edifice in Chassidic thought, that the meaning behind the Mishneh in Shabbos which states that all the animals who have a bell/Shir may go out on Shabbos with the bell/Shir, is that one leaves his current level through song. In greater detail, the Alter Rebbe is quoted to have said as follows in interpretation of the above Mishneh:^[13] The time of prayer is considered the Shabbos of the weekday. Now, how does one get his animal soul to leave on Shabbos, during the service of prayer, this is through Shir, song. Every individual has a different type of animal soul, with some having a camel and others a donkey and others a horse. Every level needs its own specific divine service. Nonetheless, the general divine service that works for all animal souls is song, as with song one can experience Ratzo and Shuv. Singing a melody during prayer has the ability to remove the animal soul and refine the good and arouse an internal concentration. With this teaching, the Alter Rebbe entered into the hearts of the Chassidim service of the heart and the power of song and melody to arouse concentration within prayer. Furthermore, song even has the ability to expand one’s intellectual capabilities of comprehension, and hence we find that on one occasion the Alter Rebbe chose to sing a Chassidic melody with his audience instead of answering their deep analytical and philosophical questions. After the conclusion of the singing, those in the audience suddenly understood the answers to their questions. In light of this, the Rebbe stated in a talk said in 1992 Parshas Beshalach:^[14] “Being that we are standing by Shabbos Shira, we can learn from this the following lesson and practical directive. The concept of song in the service of man is during prayer… And this is the practical lesson, that prayer needs to be in the way of song, which means it should be out loud with singing and joy. This matter is relevant [not just to men but] even to women and children that they too are to pray in the above-mentioned way. However, regarding this there is a difference between women and men, as women must beware of the issue of Kol Isha and therefore they must pray in a modest fashion, Kol Kevuda Bas Melech Penima, while adult men and male children on the contrary should pray with singing and joy and specifically out loud. And here’s the place to make mention regarding a wild custom, and despite the fact that this is become a set custom, it is nonetheless wild: There are some people that when they see a Jew going up to the Amud to pray, not only are they themselves particular to pray silently to the point that they can barely hear their own prayer, but furthermore if they see a certain Jew that desires to pray out loud in a way of singing, they immediately tell them to be quiet by saying “Sha Sha” in order to force them to also act like they do. And therefore, they must know that even if this custom [of praying silently] has a foundation, this is not the Chabad custom! As we find that the Alter Rebbe would Daven specifically out loud with singing, and in fact due to this we have learned some of his Niggunim, and the same applies for all the Rabbeim who followed after him. From all this we need to learn that prayer must specifically be with song joy and out loud.”

 

[1] Likkutei Torah p. 52a-56a

[2] Likkutei Torah p. 52a-55a

[3] Likkutei Torah 54a

[4] See Shulchan Menachem 4:34

[5] Likkutei Torah 54a

[6] Likkutei Torah 54a

[7] Likkutei Torah 54b

^[8] Likkutei Torah Korach “Vayikach Korach” 54b

^[9] Likkutei Torah Korach “Vayikach Korach” 54b

^[10] Likkutei Torah Korach “Vayikach Korach” page 54a

^[11] Likkutei Torah Korach “Vayikach Korach” page 52b

[12] See Torah Or Bereishis p. 7; Mikeitz p. 37; Likkutei Torah Kedoshim 30b; Korach ibid; Bracha P. 92; Shir Hashirim 1b; Siddur Im Dach p. 275; Mamarei Admur Hazakein p. 120; Derushei Admur Haemtzai 17p. 518;

[13] Likkutei Dibburim Hebrew 5 p. 1197

[14] Sichos Kodesh 5752 Parshas Beshalach p. 594