1. The Story of Korach’s Rebellion
This week’s parsha centers on the story of Korach, who, together with Doson and Aviram, instigated a rebellion against Moshe Rabbeinu. They managed to gather 250 leaders of the community—anshei shem—men of renown and stature. Their claim was that the entire community was holy and that Moshe and Aharon had no right to elevate themselves above everyone else. Upon hearing this, Moshe fell on his face in distress, as this was not the first time Bnei Yisroel had sinned against Hashem.
Moshe responded by telling Korach and his followers that in the morning Hashem would make known who is truly chosen. Each person was to take a fire pan, place incense upon it, and Hashem would reveal who is holy. Moshe also reminded Korach that being a Levi already set him apart for service in the Mishkan—Tabernacle, and questioned why he sought the Kehunah—priesthood as well.
When Moshe summoned Doson and Aviram, they responded disrespectfully, accusing Moshe of taking them out of a “land flowing with milk and honey”—referring ironically to Egypt—and bringing them into the desert to die. They claimed Moshe had not fulfilled his promises and refused even minimal gestures of reconciliation.
Moshe then turned to Hashem in frustration, declaring his innocence: “I have not taken even one donkey from them.” He instructed Korach and his assembly to prepare their fire pans for the next day’s test. At this point, Hashem told Moshe and Aharon to separate themselves from the community so He could destroy them instantly.
2. Moshe’s Plea for Justice and Rashi’s Explanation
When Hashem threatened to destroy the entire assembly, both Moshe and Aharon fell on their faces—vayiplu al paneihem. They pleaded with Hashem: “You are the God of spirits—you know everyone’s thoughts. Shall one person sin and You become angry at the whole community?” Rashi explains that unlike a human king who punishes an entire population when he cannot identify the true culprit, Hashem knows every individual’s thoughts and actions.
The Rebbe raises questions about Rashi’s analogy: Is it really true that a just human king would punish everyone if only some are guilty? Wouldn’t a fair king seek out the actual wrongdoers rather than punish indiscriminately? Furthermore, how could Moshe argue that only one person sinned when many were involved in rebelling against him?
Rashi notes that Hashem responded positively to Moshe’s argument: “You have spoken well—I know who has sinned.” Yet later in the parsha, we see that more than one person is punished—Korach, Doson, and Aviram along with their families are swallowed by the earth. This raises further questions about what exactly Moshe meant by “one person” sinning and how Hashem’s response should be understood.
3. The Distinction Between Instigators and Followers
The Rebbe offers an insightful explanation based on Rashi’s careful wording. There are two levels of sin: those who incite others—the instigators—and those who follow along with them. While both are responsible for their actions, there is a fundamental difference between starting trouble and merely going along with it.
A human king may punish all involved because he cannot distinguish between instigators and followers; everyone appears guilty to some degree. However, Hashem knows precisely who initiated the rebellion—who is truly ha-khoitei—the sinner—and who simply followed along under pressure or influence.
Moshe Rabbeinu believed that only Korach was truly responsible as the instigator; even though Doson and Aviram were disrespectful, he did not see them as primary sinners. Thus his plea: “Shall one man sin…?” Hashem agreed only in part—affirming that not all should be punished equally—but clarified through His actions that there were actually three main instigators deserving unique punishment.
This teaches us about humility and restraint in judgment: Even when opposed or disrespected, Moshe did not rush to condemn others as primary wrongdoers unless absolutely certain. We too must be careful not to judge others harshly or assume guilt without clear evidence.
4. The Role of the Levites—Ovad HaLevi Hu
Later in Parshas Korach, after detailing Korach’s failed bid for Kehunah, the Torah describes how Hashem gives all tithes (maaser) from Bnei Yisroel as an inheritance for the Levites in exchange for their service in guarding and working in the Mishkan. The verse uses an unusual phrase: Ovad HaLevi Hu—“the Levi will serve Hu.” The word Hu—“He”—seems extra here.
The Zohar comments on this word: In Hebrew grammar, Ata—“You”—refers to something present or revealed (Nochach). Hu—“He”—refers to something hidden or distant (Nistar). Spiritually speaking, Ata represents aspects of Hashem we can perceive; Hu, those which remain mysterious or concealed.
The Levites’ role is thus described as working with “the Hu”—taking what is hidden about Hashem (His transcendence) and drawing it down into revelation within our world through their service in song and music in the Beis HaMikdash. This spiritual work parallels our own task: transforming hidden potential into revealed connection with Hashem.
5. Chochmah and Binah—Revealing Hidden Love for Hashem
The Rebbe connects this idea from Zohar with our inner spiritual work using concepts from Chassidus regarding Chochmah—wisdom (father) and Bina—understanding (mother). Just as physical birth requires both father and mother, so too emotional birth—love (ahavah) or awe (yirah) of Hashem—requires both faculties.
Chochmah, representing pure intellect or inspiration (koach ma—what am I?) brings humility before G-d—a sense of self-nullification (bittul). This is often experienced as a cool awe or shame before greatness—a feeling of being overwhelmed by Divine presence.
Bina, on the other hand, takes these abstract ideas about G-dliness and makes them tangible through meditation (hisbonenus). This leads to passionate love—a fiery longing (ratzo) toward closeness with Hashem. Both aspects are necessary: inspiration must be internalized into real emotion that motivates action.
The Levites’ service exemplified this process—they took hidden feelings (the “Hu”) through music and song (different instruments expressing different emotions) and made them open expressions of love or awe toward Hashem. Our goal is likewise not just cold intellectual awareness but passionate engagement—being excited about our relationship with G-d in a way that affects our daily lives.
6. Gimel Tammuz—The Ongoing Leadership of the Rebbe
This week also marks Gimel Tammuz—the yahrzeit of the Rebbe—and provides an opportunity to reflect on his enduring influence. The Rebbe infused tremendous energy into Chassidim worldwide so powerfully that even after his physical passing, his leadership continues unabated—the momentum keeps rolling forward.
The Alter Rebbe explains in Tanya that after a tzaddik passes away from this world, his connection with those below becomes even stronger—not limited by physical constraints like space or distance anymore. The blessings flow more freely than ever before.
This concept is illustrated by Yaakov Avinu at his passing: The Torah says he expired but does not explicitly say he died (lo meis). Chazal explain: As long as Yaakov’s children continued living according to his ways—his legacy remained alive—Yaakov himself did not truly die. Death means cessation; if there is continuity through students or descendants carrying forward one’s mission, then there is no end but ongoing life.
7. Keeping Legacy Alive Through Unity & Action
The Torah later describes how Yosef’s brothers realized their father had died only when they noticed changes in Yosef’s behavior toward them—the unity fostered by Yaakov was gone. Rashi explains they recognized Yaakov's death because Yosef no longer brought them close as before out of respect for their father; now there was separation among brothers where once there had been harmony.
This teaches us a powerful lesson regarding our own relationship with our leaders: As long as we continue living according to their teachings—with unity, mutual respect, sensitivity to each other—we keep their spirit alive among us.
If we allow old divisions or indifference to return after their passing—that itself constitutes spiritual death.
As we approach Gimel Tammuz we must rededicate ourselves not just through words but through action—to reach out to others with love,
to help even one fellow Jew come closer to Yiddishkeit.
Every individual is an entire world; changing one life has infinite impact across generations.
The Rebbe taught us never just to talk but always act—to participate actively,
to gather together,
and inspire each other.
This year there will be global Zoom gatherings uniting Chabad communities worldwide,
with local sessions followed by international programming.
Everyone is encouraged to join,
to connect,
and draw inspiration from each other,
keeping alive both unity
and purpose.
8. Summary & Final Reflections on Parshas Korach & Leadership Lessons
In summary:
We explored how Korach's rebellion involved different levels of guilt—instigators versus followers—and how only those most responsible received unique punishment.
We learned from Zohar about revealing hidden Divine light—Hu—through service,
and how this parallels our own inner work using both intellect (Chochmah/Binah).
We reflected on Gimel Tammuz,
the ongoing vitality of true leadership,
and how continuity depends on us:
by living united,
caring for each other,
and acting upon our inspiration.
May we merit soon
the coming of Moshiach
and reunion with all tzaddikim
(Meherah v’Yameinu Amen).