The current discussion begins with the section of "Vayikach Korach," which tells the story of Korach's challenge against the priesthood of Aaron. This narrative is recounted as Korach builds a house of prayer, which he constructs to challenge the legitimacy of Aaron's priesthood. Subsequently, the discussion turns to the gifts of the priesthood, as it is written, "All the best of the oil" (Bamidbar 18:12). This is also mentioned in the Rambam's writings regarding the gifts of the priesthood, which are generally given as a sign of respect and honor.
In many places, it is explained that these gifts are not merely physical offerings but also contain hints of the inner dimensions of the Torah, from the light of the inner and encompassing light. Here, the concept is captured that the inner light is like a garment, while the encompassing light is like a crown. The first of the fleece, which is given to the priest, is also connected to this idea, as it is a garment that covers the person.
The verse explains the concept of a garment in relation to the gifts of the priesthood, which must be given to the highest authority. This is because the best should be dedicated to the inner sanctity, as it is written, "All the best of the oil" (Bamidbar 18:12), which refers to matters of holiness.
The Rambam elaborates on this general principle: when one sanctifies something, it must be the best, as it is stated, "All the best to the L‑rd" (Bamidbar 18:12). This requires a general preparation, as the main focus is on the L‑rd, and the best of one's possessions should be given to the priest, representing the inner sanctity of the soul.
This concept is also relevant spiritually, as the idea of the gifts of the priesthood carries a lesson in action. There was a person who gave less tithe than required, and the following year he had exactly the amount he needed to give to the priest. Similarly, there are times that are not involved with worldly matters, which generally are the early years of a person's life, and there are times when one is dedicated to spiritual pursuits.
In the quietest and calmest time of a person's life, immediately as he rises, when his mind is at peace, this time should be dedicated to the Almighty. As it is stated, "The first of your dough, you shall set aside a portion for the L‑rd" (Bamidbar 15:20). The Rebbe, my father-in-law, said that the first of your dough, as soon as a person rises from bed, should be given as a portion to the L‑rd. Therefore, when it came to the matter of education and yeshivas in America, the Rebbe strongly advocated that the primary focus should be on sacred studies, and secular studies should only occupy half the day. In the early morning, when the mind is rested, it is the best time, as the Rambam concludes, "All the best to the L‑rd" (Bamidbar 18:12). Only later in the day can one engage in other activities, and "the L‑rd your G‑d will bless you in all that you do" (Devarim 15:10).
As the Tzemach Tzedek ruled, "The morning meal is after prayer, and from the synagogue, one should go to the study hall." Consequently, the morning meal comes after learning, and only then can one engage in mundane matters. The main focus should be Torah and prayer. It is said that one should learn a chapter in the morning and a chapter in the evening, not just to fulfill the obligation according to the Shulchan Aruch, but to truly contemplate what he hears. The best time, the best energies, the intellectual effort, and even the physical effort should be dedicated to Torah and prayer.
It is true that the offering must be the first, as it is recognizable, just as with tithes, which must be a tenth part. According to the decree of Usha, one should not give more than a fifth. Therefore, the main part of the day should be the best, and the general preparation for this should be the acceptance of the yoke of Heaven. Immediately upon rising from sleep, one should say "Modeh Ani" with acceptance of the yoke, and it should be with all one's heart to the L‑rd, as mentioned earlier. This is also relevant in the physical realm, as previously stated.
Korach argued against Aharon's priesthood, claiming that all the best should be given to the priest, as "the entire congregation is holy, and the L‑rd is among them, so why do you exalt yourselves?" (Bamidbar 16:3). The argument was that even when not engaged in Torah, the Divine Presence rests upon ten, and this is true even when not engaged in Torah matters. Even if one is alone, he possesses a G‑dly soul, and even the most insignificant sinner has a soul, albeit in a surrounding manner. Therefore, wherever he goes, he carries this with him.
In a chassidic discourse, it is explained that Korach's argument against Moshe and Aharon was based on the claim that since they were all souls of Atzilus, there was no need for elevation. In later generations, where souls of Atzilus are only among a select few, there is a need for a Moshe Rabbeinu. However, in the generation of the desert, which was a generation of knowledge, where the seventy elders were endowed with the spirit, all six hundred thousand had individual souls. Therefore, since they were at the level of Atzilus, they argued, "Why do you exalt yourselves?" There should be equality.
Similarly, today, there is the argument of Korach that all matters that existed during the Exodus are also present later. It is argued that since one is a master of Torah, it is sufficient. However, if one does not have love and awe, it is lacking in the Torah, because "Torah without fear and love does not ascend on high." A house full of books requires love and awe to guard the Torah, so it should be as it needs to be, where "his fear precedes his wisdom" — only then is his wisdom sustained. And whoever says he has only Torah...
The punishment of Korach was that "they descended alive into the pit." This indicates that the effect was a combination of the pit with life. One finds oneself in the pit of the depths, with the Torah in exile within the klipos, as it is stated in Tanya: "like one who grasps the head of a king and places his face in a place full of refuse and filth." This is an interpretation of the words "life to the pit": one takes the Torah, which is life, into the depths of the pit.
The advice for this is the gifts of the priesthood, dedicating one's best time and strength to Torah and prayer. Whether from food, clothing, or house, one should give the first and best to the Almighty. A general preparation for this is that immediately upon rising from sleep, one should say "Modeh Ani" with acceptance of the yoke.
Through the concept of the gifts of the priesthood, one receives the blessing of the priests, "May He bless you and guard you," with children and wealth, etc. And "Aharon's staff blossomed," that it should quickly sprout almonds — the flow is not interrupted; it comes down below: "almonds," diligent in good things, in everything he does.
When it comes to Korach's approach, it leads to a dispute in everything, as it is stated, "A dispute not for the sake of Heaven is the dispute of Korach and his congregation." There must be a submission to those who are knowledgeable in Torah, to those who can render decisions according to Torah, whose rulings also affect reality. It is known that the Torah has dominion over reality.
One should also take from the current Torah portion the concept that was discussed regarding the gifts, as the Rambam explains: "All the best should be for the L‑rd." Whether when giving to a poor person, which is considered lending to G‑d, one must give from the best, and so it is in the house of prayer. This means the best of one's time, the best of one's abilities, the best of everything one has. The best and most precious thing for a person is, of course, their children, and one must dedicate them to G‑d.
Regarding health and not having to spend money on doctors: "May He guard you" — this should be for healthy and free matters. And it concludes: "And may He grant you peace." The Holy One, blessed be He, found no vessel that holds blessing for Israel other than peace. Even when the "in all that you do" is a small vessel, there is still the matter of peace, which holds the blessing. And then comes "And I will bless them," where the addition of the Holy One, blessed be He, is greater than the principal.
In the weekday Torah portions, they are connected with the current portion — Parshas Chukas — which discusses that the Clouds of Glory were in the merit of Aharon, and the well (of water) was in the merit of Miriam.
The gifts to the Almighty are like the Gemara states: "Your G‑d is a priest," and "And I will bless them," which is greater than the principal. In "And I will bless them," there are two interpretations: a) for the priests, b) for Israel. According to the above, "I will bless them" refers to the priests in their soul, meaning a spiritual blessing, that they should have vitality and pleasure in the study of Torah and the fulfillment of mitzvos, and a blessing for Israel, which is in all your ways and in physicality in everything one needs.
Chukas is not called by the name "wisdom" but by the name "Torah," from the expression "instruction," meaning that every matter recounted in the Torah is an instruction (a directive) for all times.