The order of events in the Torah portion is significant. The incident of Korach and his assembly occurs after the episode of the spies. The Torah mentions the appointment of Elitzafan ben Uziel, which took place after the incident of the spies and the appointment of Elitzafan as the leader of the sons of Kehat. This indicates that Korach's rebellion happened after the decree concerning the spies. Korach's argument was that the land was not flowing with milk and honey, and the Israelites were taken out of Egypt to die in the wilderness. This shows that Korach's rebellion was connected to the incident of the spies.
We need to understand why Korach waited with his rebellion until after the decree concerning the spies. The decree separated them from the world, and Korach wanted to remain in the wilderness, not enter the land of Israel. This was because he believed that the main purpose was to study Torah and perform mitzvos in the wilderness, without the distractions of the physical world. Korach's argument was that all Jews are equal in the performance of mitzvos, and therefore, he initiated his rebellion only after the incident of the spies.
Korach knew that in the study of Torah, Moshe Rabbeinu and Aharon HaKohen were much higher than other Jews. Moshe Rabbeinu was the first to receive the Torah from G‑d, and then he taught it to Aharon, then to Aharon's sons, then to the elders, and only afterward to all the Jews. This means that the Torah study of Moshe and Aharon was not only earlier in time but also higher in level compared to the Torah study of all other Jews. Korach's argument, "Why do you exalt yourselves?" was regarding the practical mitzvos, in which all Jews are equal. Therefore, he began his rebellion only after the incident of the spies, because the spies wanted to engage only in Torah and spiritual service.
In spiritual matters and in the study of Torah, however, in the primary aspect, in the practical mitzvos in the physical world, all are indeed equal.
This will also answer another question: How could Korach and the "two hundred and fifty leaders of the congregation" claim against Moshe and Aharon, "Why do you exalt yourselves?" since "the entire congregation is holy, and G‑d is among them"? They themselves were also "leaders of the congregation," and the entire tribe of Levi was above all other tribes. With their arguments, they seemingly intended to forgo their own superiority. On the contrary, they wanted the priesthood for themselves, as is understood from Moshe Rabbeinu's response, "And you seek the priesthood as well." How could they present an argument that negates their own advantage?
When they said, "Why do you exalt yourselves?" they did not mean to nullify the concept of exaltation altogether. They understood that in matters of Torah, Moshe Rabbeinu and Aharon were indeed on a higher level. Moshe was the king, and as such, he demonstrated that there is an inherent superiority in the presence of a king. Since the essence of a king is that he is above all, they did not intend to negate this. Rather, they argued that since "the entire congregation is holy," they too should have a share in the leadership, as they were also leaders of the congregation.
However, they misunderstood the nature of their own superiority. They thought that their leadership was comparable to the leadership of Moshe and Aharon. They failed to realize that the leadership of Moshe and Aharon was not just a matter of being first among equals, but rather an entirely different category. This misunderstanding led them to challenge Moshe and Aharon, thinking that they could also attain the same level of leadership.
Even though a student should not rule on halachic matters in the presence of his teacher—this pertains to the matters he receives from the teacher—nevertheless, it is already considered a rebellion against the monarchy. For a monarchy must encompass the entire existence of each of the citizens, even in their simple matters, such as gestures (movements of the hand), etc.
This was also the case with Moshe Rabbeinu. Through his exaltation, they received from him not only lofty understandings and the like, but also all their matters, down to the simplest ones. The same applies to the "extension of Moshe in every generation," to the Nesi'im, the leaders of the Jewish people, who are the heads of their generation. Therefore, when Moshe said, "Where can I get meat to give to all these people?" (Numbers 11:13), the Holy One, blessed be He, said to him (ibid. 16), "Gather for Me seventy men from the elders of Israel... and I will take of the spirit that is upon you and will put it upon them," and the influence must come through Moshe.
This was Korach's argument: "For the entire congregation is holy"—in truth, all Jews are equally holy in the fulfillment of mitzvos. "Why do you exalt yourselves?"—why is it that regarding leadership, not only is there a distinction among the leaders, but even among the people, there is a hierarchy? Even though every Jew must protest against a matter that is not right, as it is said, "If you see something wrong, you must protest," still, there is a limit to this protest, and it must be done with respect and in the proper manner.
These matters, which are equal for all, are the simple matters—do they also need to be received through Moshe Rabbeinu? On this, Moshe's response was, "In the morning, the L‑rd will make known who is His and who is holy, and He will bring him near to Him" (Numbers 16:5). Since "the entire congregation is holy," the L‑rd will let everyone know "who is His"—the one whom He has chosen. Rashi explains that the reason Moshe delayed the test until the morning was to give them time to reconsider and retract their challenge.
Korach's argument was that since "the entire congregation is holy," why should there be a distinction? Moshe Rabbeinu's response was that the L‑rd will make known "who is His" and who is holy, and He will bring him near to Him. The essence of the matter is the action, and therefore, the L‑rd will allow everyone to know "who is His"—the one whom He has chosen. Rashi explains that Moshe delayed the test until the morning to give them time to reconsider and retract their challenge.
It is often brought in the words of our Sages (and not only in the context of repentance and mitzvos) that the actions of the mitzvos can be in a manner where they are good and illuminating. However, even when they are not, the mitzvos are still mitzvos. Our Sages are precise in saying "repentance and good deeds," for through proper repentance, the deeds become good and illuminating.
An analogy for this is precious stones that are covered with mud. In such a case, the precious stones do not shine. However, even when they are covered in mud, they still possess all the qualities of precious stones in a concealed manner. Similarly, the essence of mitzvos is to add light to the world. Yet, sometimes, temporarily and in a revealed manner, they may appear contrary to their essence. The study of Torah and the fulfillment of mitzvos by a wicked person can even cause an increase in the forces of impurity.
Nevertheless, the wicked person has his own merit in that he has withstood challenges and fulfilled the mitzvah. Especially if he fulfills a mitzvah in a generation where this is particularly contrary to the nature of the mitzvah. A mitzvah is from the term 'connection and attachment.' Through a mitzvah, one becomes attached to the Almighty. However, through arrogance and pride, one is, G‑d forbid, torn away from the Almighty. The Almighty says about a person with pride, "He and I cannot dwell together." In a concealed and internal manner, it is still Torah and mitzvos. Therefore, it is ruled in the Shulchan Aruch that even a complete wicked person must study Torah and certainly must fulfill mitzvos. Although, for the time being, through his Torah and mitzvos, he adds vitality to the forces of impurity, later, when he repents—and he will certainly repent, for "no one will be banished from Him"—the sparks of holiness from his Torah and mitzvos will be extracted from the impurity and will begin to shine.
The primary point is that the ultimate purpose is to create a dwelling place for His essence. This is also why it is ruled in the Shulchan Aruch that even a complete wicked person must study Torah and fulfill mitzvos, because perhaps they will return in repentance. Although, at the moment, through his Torah and mitzvos, he adds vitality to the forces of impurity, this is not a permanent state. In a single moment, he can repent, and then the sparks of holiness from his Torah and mitzvos will be extracted from the impurity and will begin to shine.
The ultimate will is not only for the fulfillment of mitzvos out of fear of punishment, but also for the mitzvos to be performed with love and joy. For in a dwelling place for His essence, the essence should be revealed in a luminous manner. Therefore, the mitzvos must be luminous and refine the exile within the klipos (forces of impurity). This is achieved through a luminous repentance, a repentance from great love, which transforms sins into merits. This makes the dwelling place a luminous one, and the mitzvos performed in such a manner illuminate and refine the world.
Indeed, the answer to the question of why the mitzvos of Moshe Rabbeinu have a superiority over the mitzvos of all other Jews is that his mitzvos are of an incomparable level. Therefore, one must receive influence from Moshe Rabbeinu and his extension in every generation, not only regarding the service of the mind and heart but also concerning the actual performance of mitzvos. Especially so that they should be good and illuminating deeds.
The lesson from the two parshas, Shelach and Korach, is that there are those who argue that the actual performance of mitzvos is not so important, and the main thing is to have a Jewish heart, for "the Merciful One desires the heart." However, the truth is that the performance of mitzvos is crucial, and it is through them that one draws down the essence of G‑dliness into the world.
Not like the approach of Korach and his assembly, who believed one could fulfill their obligation with action alone, but rather both aspects must be combined.
As seen from the conduct of the Previous Rebbe, the Baal HaSimcha of the 12th of Tammuz, he devoted himself with mesiras nefesh (self-sacrifice) to both aspects: he invested the greatest efforts in actual mesiras nefesh regarding matters of action, ensuring that a Jewish child would learn the Aleph-Bet, and that a Jew would fulfill even one more mitzvah (even if that person was not yet completely connected to the intention of the mitzvos and their inner refinement that comes through them. And even regarding the actual mitzvos, he was very good. Nevertheless, the Rebbe devoted himself so that the Jew would fulfill at least one mitzvah).
Simultaneously, the Rebbe invested the greatest efforts and devoted himself to spreading Torah, the inner dimension of Torah, and even to the service of prayer as it should be. And this is the path that the Rebbe...