In several years, Parshas Korach is read during the week of the 3rd of Tammuz (either on the day itself or at least in proximity to it). This is the day when Yehoshua said, "Sun, stand still in Givon," which was one of the greatest miracles that occurred, as the verse states, "And there was no day like that before it or after it." Many years later, in the year 5687 (1927), on this same day, the Rebbe was released from imprisonment. The Rebbe's liberation is also considered one of the most revealed miracles that occurred in our generation.
Since the day of the Rebbe's release from imprisonment was divinely ordained to coincide with the day of the miracle of "Sun, stand still in Givon," it presumably has a connection to it. In a chassidic manner, as is known, miracles are alluded to in the Torah portions read at the relevant time. It is understandable, therefore, that these two miracles — "Sun, stand still in Givon" and the Rebbe's liberation — can both be found hinted at in Parshas Korach.
It has been discussed many times regarding the "three orders of the Torah" that each Torah portion contains a unique point that permeates all its sections and verses. This point, which is the central theme of all the verses of the portion, is evident in the name of the portion itself, for the name — in the Holy Tongue (and in general, the name according to the Torah) — of any matter indicates its essence.
From this, we understand that there is a connection between all the sections of one portion, including between the first section and the last — even though sometimes the connection between the beginning of a portion and the end of the previous portion is in a negative manner. For example, the connection between "Parshas Meraglim" (the beginning of Shelach) and "Parshas Miriam" (the end of Beha'aloscha) is that the spies saw how Miriam was punished for speaking slander, and yet they did not take heed.
From this, it is understandable regarding the portions of our parsha that the connection between the portion "And I have given you the service of my offerings" (which discusses the gifts of the priesthood) and the portion of Korach's rebellion lies in the fact that the twenty-four gifts of the priesthood came about because Korach challenged the priesthood. Thus, the twenty-four gifts of the priesthood are related to Korach's rebellion, which is why the portion of the twenty-four gifts of the priesthood is part of the parsha called "Korach."
We find that the name "Korach" is used for the parsha, which raises a question regarding the naming of a section in the Torah after a wicked person. The Gemara states, "Decay rises in their names," indicating that we do not mention the names of the wicked. This implies that naming a parsha after a wicked person perpetuates their name even more than merely calling a person by their name. Since the Torah is eternal, it is puzzling why a parsha would be named after Korach, who was a wicked person and did not repent. How can a parsha in the Torah be called by the name of a wicked person?
Additionally, concerning all wicked people, it is stated, "We do not mention their names," even those who have a "glatt" reputation. Yet here, the name itself, "Korach," suggests division (as in "baldness"), which is contrary to the Torah's purpose of promoting peace in the world. How then can a parsha in the Torah be named "Korach," which implies division and conflict?
Regarding the very matter of Korach's rebellion and his congregation, it is not understood. Their argument against the priesthood of Aaron was, "For all the congregation are holy, and the L‑rd is among them; why do you raise yourselves above the assembly of the L‑rd?" Seemingly, Korach and his congregation wanted to become priests themselves, as is evident from Moshe Rabbeinu's response, "And you seek the priesthood as well." So how could they argue, "Why do you raise yourselves," which negates the concept of elevation altogether?
Concerning the congregation of Korach, one could answer that with their argument, "Why do you raise yourselves," they did not intend to negate the concept of elevation due to G‑d. Rather, they only wanted to negate a certain type of elevation, like the elevation of Moshe Rabbeinu or other great leaders. Their argument was also regarding this.
The explanation of all this will be understood by first examining what is stated in the book Noam Elimelech regarding "And Korach took" (the translation of "ויקח קרח"), that this is similar to the firmament that separates between the waters above and the waters below. What is the connection between the firmament that separates and the dispute of Korach regarding the priesthood of Aaron?
One of the explanations for this is that the distinction between priests and all other Jews lies in the fact that priests are separated from worldly matters and engage solely in holy matters, especially the High Priest (who was the main focus of Korach's dispute), about whom it is stated, "And he shall not go out of the sanctuary." However, despite the fact that a priest, particularly a High Priest, is separated from all Jews, he draws them and...
...by kindling the lights of the Menorah, Aaron elevated all Jews to his level—he instilled within them the level of "Ahavah Rabbah" (which is higher than "Ahavas Olam"). This is the aspect of Aaron. Korach argued that just as there is an advantage in the priests being separated from worldly matters, there is also an advantage in "the entire congregation" who engage with worldly matters and transform them into vessels for G‑dliness (as it is stated in the Midrash: the primary purpose is to make the "lower realms" a dwelling place for Him). And since "the entire congregation is holy, and G‑d is among them," the extension of the Name Havayah, the essential Name, is "among them," through the service of "the entire congregation" who make the world a dwelling place for the Almighty—therefore, "Why do you exalt yourselves over the congregation of the L‑rd?" Why should (Moshe and) Aaron elevate themselves and hold themselves above the congregation of the L‑rd, wanting to impart their level into them?
And this is the connection between "And Korach took" and the "firmament that separates between the waters above and the waters below," because the purpose of the firmament was to separate the upper waters from the lower waters, so that the "upper" and "lower" would be distinct and not have a connection between them.
Where did Korach's mistake lie? It was in the understanding of the firmament itself. On the second day, it does not say "that it was good" because "on it, division was created"—the division and partition between the upper waters and the lower waters. Nevertheless, on the third day, it says "that it was good" twice, "once for the work of the waters and once for the work of the day," because then, on the third day, the partition that was made on the second day was clarified and established.
From this, it is understood that although there must indeed be a partition between the upper and lower realms, which is why the Almighty created the "firmament that separates," the "good," the purpose and completion of the partition, is specifically when, despite their division into two distinct types—"upper" and "lower"—there is a connection between them.
(Similar to the Giving of the Torah, which occurred in the third millennium (corresponding to the third day of creation), where the idea is that despite the separation into two types—"upper" and "lower"—"the lower realms ascend to the upper realms and the upper realms descend to the lower realms.")
This also applies to Jews, even though among them there are different types: those whose service is entirely devoted to matters of holiness, similar to a High Priest who "shall not go out of the sanctuary," and other Jews whose primary service is to refine matters of the world through the service of "In all your ways, know Him."
Similarly, regarding the division of Korach, which is akin to the "firmament that separates": the reason the Almighty allowed the dispute of Korach over the priesthood was so that it would ultimately lead to the giving of the twenty-four priestly gifts to the Kohanim in an eternal covenant of salt. This signifies the connection between the upper and lower realms. Even those Jews who are engaged in worldly matters should give from their first and best to the Almighty, as expressed in the gifts to the priesthood. This should be even stronger than before the dispute of Korach. This explains the connection between the section "And I, behold, I have given you the charge of My offerings" and the section of Korach's dispute, even though, at first glance, they seem to be opposites. On the contrary, the purpose and ultimate goal of Korach's dispute is to bring about "And I, behold, I have given you," and this is also the reason why the Torah portion is named "Korach"—even though "Korach" (from the root meaning "baldness," implying division) is the opposite of the concept of Torah, whose purpose is to "make peace in the world" (to create peace). The intention is that even "Korach" should become Torah; even from dispute and "baldness" should come peace.
In the discussion of the sun, it is recounted that the sun argued, "You say that I should be silent, but who will then declare the praise of the Holy One, blessed be He?" To which Yehoshua responded, "Be silent, and I will say it." At first glance, the sun's argument, "Who will declare the praise of the Holy One, blessed be He?" seems to imply that if it were silent, no one would declare the praise of the Almighty, since even other celestial beings sing to the Almighty. However, the sun meant that while it would be silent, no one would declare the praise of the Almighty, which is expressed through the sun's movement. What did Yehoshua mean by responding, "And I will say it"? Yehoshua's song does not express this praise. The explanation is:
In the praise and glorification of the Holy One, blessed be He, there are generally two aspects: the praise of the Almighty that all celestial beings express by fulfilling their roles and conducting themselves in an orderly manner.
These two types of praise are analogous to the two forms of service from those engaged in business and those who dwell in tents. The service of those engaged in business involves drawing down G‑dliness into worldly matters (though the light drawn through this service, which involves refining mundane matters, is a limited light relative to the creation). This is similar to the praise of the Holy One, blessed be He, which is expressed through natural conduct. On the other hand, the service of those who dwell in tents, who are separated from the world and engage in the study of Torah, which precedes the world, is akin to the song of the souls.
Even though those engaged in business have an advantage over those who dwell in tents (in that they draw G‑dliness into the world itself), they still need to "ascend to the higher realms." Sometimes, they must detach from the service of refining and engage in the study of Torah.
Similarly, even though the celestial beings (the "lower creations") fulfill their roles, there must sometimes be a nullification of natural conduct. Through the nullification of nature for the sake of the Jewish people, and when the Jews praise the Almighty for the miracles He performs for them (such as "the sun standing still in Gibeon"), the inner purpose and ultimate goal of natural conduct itself is revealed. This completes the praise of the sun's song.
Just as in the miracle of "the sun standing still in Gibeon," although externally the natural order of the sun's movement was nullified, through this, the purpose and perfection of the sun's nature was fulfilled, as mentioned above.
The same applies to the event on the third of Tammuz, 5687 (1927). Although it was an open miracle beyond nature, it had an impact on the natural order itself. On the contrary, this expressed the "connection of the higher and lower realms" to an even greater extent than "the sun standing still in Gibeon," because even during the liberation, they remained in their strength and, due to their strength (as their role), they were able to command the release (unlike "the sun standing still in Gibeon," where during the miracle, the natural order of the sun's movement was nullified).
There is an aspect in this: even the example of the "lower realms" during 5687 was incomparably greater. The level of the "lower realms" of the sun's movement is an aspect of "the praise of the Holy One, blessed be He." In contrast, those who arrested the Rebbe for his work in spreading Torah and strengthening Judaism did something contrary to praise — and yet, they later helped in his release (while still in their strength).
Based on this, it is understood why the event of the third of Tammuz, 5687, has a greater hint (connection) to Parshas Korach than the miracle of "the sun standing still in Gibeon." This is because "the dispute of Korach" was also an aspect of opposition to praise (not "Let there be a firmament... that separates" — it was created by the One Above) — and nevertheless, "the dispute of Korach" also led to the elevation of "And I, behold, I have given you the charge of My offerings," to the extent that "Korach" becomes a portion in the Torah.
The lesson from all of this in our service is:
When one encounters matters that obstruct and hinder the service of G‑d, whether these obstacles and hindrances are from the side of nature that the Creator has established in the creation (similar to the natural order of the sun's movement, which hindered Joshua from achieving victory in battle), and even when they are without any apparent reason. Then, one sees transformations — "Let there be light" in both spiritual and physical realms.
And as the Rebbe explains, the impression from the third of Tammuz, 5687, is that even when there are obstacles and hindrances, they can be transformed into light, as was the case with the Rebbe's liberation.