001 —מאמרים מלוקט חלק ד - ש"פ קרח, ג' תמוז ה'תשח"י

B"H, Shabbos Parshas Korach, 3 Tammuz 5718.

Hashem Nafsheinu BaChayim VeLo Nasan LaMot Ragleinu.

The Previous Rebbe explains in his maamar on "Zeh D'Chag HaGeulah Yud-Beis Tammuz" (where the redemption began on 3 Tammuz), that the "life" in "Hashem Nafsheinu BaChayim" refers to a higher form of life than the soul's own life. The soul's life is limited—even though the soul is inherently alive (beyond the vitality that enlivens the body, and not just individual but also general vitality), since this inherent life is a nature that Hashem embedded in the soul, it is still limited. The "life" in which Hashem places our soul is above nature^{[1][2][3][4][5]}. This is the meaning of "Hashem Nafsheinu BaChayim VeLo Nasan LaMot Ragleinu"—the power to keep our feet from faltering comes specifically from this super-natural life.

2) To understand why, from the soul's own life—even its inherent life—our feet could still falter, and why only the higher life prevents this, and to understand the connection to the redemption of Yud-Beis Tammuz, we must first introduce what is written at the beginning of our parsha: "Vayikach Korach"—Onkelos translates as "V'Isplag Korach". Everywhere else "Vayikach" is translated as "V'Nesiv", but here as "V'Isplag". The Noam Elimelech explains that "V'Isplag" (Korach) is like the "rakia" (firmament) that separates between the waters. The Tzemach Tzedek explains that this interpretation (that "V'Isplag Korach" is like the separating firmament) is based on the Zohar, which says that the firmament that separates is a dispute between left and right, just as Korach's dispute with Aharon. This shows that the connection between "V'Isplag Korach" and the separating firmament is not just because the root of all disputes comes from the firmament, as the Midrash says (why "ki tov" is not written on the second day—because dispute was created then, as it says, "Vayehi mavdil bein mayim l'mayim"), but that specifically Korach's dispute with Aharon is analogous to (and rooted in) the dispute of the separating firmament. Just as the dispute of the firmament is between left and right, so too Korach's dispute with Aharon: Aharon is the line of chesed, the right, and Korach, a Levi, is from gevurah, the left^{[6][7][8][9][10][11][12][13][14][15][16][17][18][19][20]}.

There is an additional point: these two aspects of "V'Isplag Korach"—dispute, and his opposition to Aharon—are connected. The creation of dispute (the separating firmament) was specifically on the second day, because the first day is chesed (right) and the second day is gevurah (left), and from gevurah comes the possibility for dispute^[12]. The Zohar says, "the right is complete, all completeness depends on it; when the left is aroused, dispute is aroused." Thus, Korach's main aspect is dispute [as is evident from the sages: anyone who maintains a dispute transgresses a prohibition, as it says, "do not be like Korach and his assembly"—showing that Korach's main aspect is dispute], and his opposition to Aharon (chesed) and desire to make gevurah primary strengthens the dispute. But we must understand: Korach was clever, so why did he desire dispute? His opposition to Aharon could be explained as thinking that Divine service should be in the line of gevurah, but if, as above, Korach wanted to make gevurah primary to strengthen dispute, how could he think dispute is a path in serving Hashem? Also, why does Onkelos translate "V'Isplag Korach"—isn't Korach's very name a hint to the separating firmament, as the Tzemach Tzedek says on "Vayikach Korach"—that Korach hints to the firmament, as it says, "rakia k'ein hakorach" (firmament like ice)? What is added by "V'Isplag Korach"?

3) This can be understood by first recalling the well-known concept of the separating firmament between the upper and lower waters: water represents pleasure, since water causes all kinds of pleasure to grow, because it contains the concept of pleasure. The firmament that separates between upper and lower waters is the "parsa" (curtain) that causes the distinction between spiritual pleasures (upper waters) and pleasures of this world (lower waters). The purpose of the firmament is so that the lower waters will be elevated higher than they were before their descent. By descending below, they develop a yearning and thirst to ascend, "mayim tachtonim bochin anan ba'in leheyvei kamei malka" (the lower waters cry, 'we want to be before the King'), and through this they are elevated even higher than the upper waters. This is why on the third day it says "ki tov" twice—once for the work of the waters and once for the work of the day. Seemingly, the work of the waters is about dispute, so how can it say "ki tov"? The explanation is that through man's service, the lower waters are refined and elevated, and so on the third day, when "let the waters gather under the heavens to one place and let the dry land appear" (dry land is man's place), the purpose of the waters is fulfilled: by separating and descending, the lower waters are ultimately elevated higher than before, and only then is the work of the waters also "good"^{[21][22][23][24][25][26][27]}.

4) Based on this, we can understand why Korach desired dispute. Korach thought that the purpose of the lower waters being separated and descending was for the advantage found in physical pleasures themselves, since the root of physicality is higher than the root of spirituality. [As explained in Torah Or, in the higher worlds it says "ma gadlu ma'asecha" (how great are Your works), but "ma rabu ma'asecha" (how numerous are Your works) is said about the lower worlds, and multitude indicates the perfection of the Infinite, who, though One, also contains many details.] Therefore, Korach wanted gevurah to be primary, because the lower waters' yearning to ascend is due to their sense of the advantage of revelation (chesed, right), and since revelation is mainly in the higher worlds, the lower waters (which lack revelation) want to leave their existence and ascend. But according to Korach's mistaken view that the purpose is in the physical pleasures themselves, to reveal the root of physicality, the main advantage is in tzimtzum and gevurah, from which physical things are formed. But Korach erred, because the revelation of the root of the lower waters (physicality) itself will be in the future, and to reach that, there must first be an appreciation for revelation, which creates the thirst and yearning to ascend, and through this, the root of the lower waters will be revealed. That's why "ki tov" is not said about the work of the waters until the third day, even though there is an advantage in the separation and descent of the lower waters, because the revelation of this advantage will only be in the future. Now, the purpose of their descent is so they will ascend, which happens specifically on the third day. Similarly, with revelation (root of chesed) and tzimtzum (root of gevurah): the advantage of tzimtzum itself will be revealed only in the future, but now, the purpose of tzimtzum is for revelation^{[28][29][30][31][32][33][34]}.

5) Similarly, in man's service: although there is an advantage in the service of "b'chol derachecha da'eihu" (know Him in all your ways) over Torah and mitzvos, since through "b'chol derachecha da'eihu" one knows G‑dliness even in worldly matters, nevertheless, for one's involvement in mundane matters to not cause a spiritual descent, and for him to see Divine Providence in them, it must be preceded by the service of "kol ma'asecha yihyu l'shem Shamayim" (all your deeds should be for the sake of Heaven)—that his intent in engaging in mundane matters is to enable Torah and mitzvos. [And since all his involvement in the world is for Torah and mitzvos, he minimizes it as much as possible and only does what is necessary.] Then, even when engaged in the world, he sees G‑dliness in it, "da'eihu"^[35][36][37].

6) According to the above, we can also understand the precise wording of the sages: "ein machzikin b'machlokes"—"machzikin" specifically. The very existence of dispute, the separation of lower from upper waters, is a creation of Hashem. Korach's sin was that he "maintained" the dispute—he wanted the separation to remain (that the lower waters should stay below and not yearn to ascend). Additionally, just as the purpose of creating dispute (the separating firmament) on the second day was so it would be clarified on the third day, when even the firmament becomes good, so too with Korach's dispute: the purpose (from Above) was so that through it there would be a higher peace than before the dispute. As explained in the discourses, Moshe first spoke to Korach and his assembly, seeking peace, because Moshe thought that just as the third day (tiferes) clarified the separation of the second day, so too Moshe [who was third, tiferes] would clarify Korach. [But it didn't happen, because Korach didn't want this, and instead wanted to "maintain" the dispute.]^{[38][39][40][41][42][43]}.

Based on this, we can explain why Onkelos adds that "Vayikach Korach" is "V'Isplag Korach" like the separating firmament, even though Korach's very name hints to the firmament (rakia k'ein hakorach), because his name (from "karacha"—baldness, which means division) indicates his nature (inclined to dispute), which was created by Hashem. But "Vayikach Korach" refers to the act of dispute, which he did by his own will and choice. Onkelos innovates that even the act of Korach's dispute, though done by his own will, is like the separating firmament created by Hashem. Just as the purpose of the firmament is to be clarified on the third day, so too "V'Isplag Korach"—the purpose (from Above) is that it be clarified by Moshe, as above^{[44][45][46][47]}.

7) We can say that the reason Korach erred, thinking the purpose of the separating firmament was the separation itself, is because he lacked bittul (self-nullification). The point is: as explained above (section 3), the purpose of the lower waters' descent is so they develop a yearning to ascend, which is a fusion of two opposites. From the perspective of chesed (the advantage of revelation), the upper waters are superior and there would be no need for the lower waters to be separated and descend. From the perspective of gevurah, the advantage is in the revelation of the root of the lower waters themselves, and there would be no need for the lower waters to yearn to leave their existence and ascend. The purpose of the lower waters' descent is that they should yearn to ascend, which comes from tiferes, the middle line, which unites the opposites of chesed and gevurah, "to include the left in the right". Since this fusion comes from bittul, Korach, who lacked bittul, could not accept this concept^[48][49].

Similarly, regarding the service of "kol ma'asecha l'shem Shamayim": even though one knows the great advantage of "b'chol derachecha da'eihu"—knowing G‑dliness in worldly matters—still, all his involvement in the world should only be a means for Torah and mitzvos, and this is achieved through bittul to fulfill the Divine Will. Since his service is not to satisfy his own thirst for revelation of G‑dliness in his soul, but to fulfill Hashem's Will, he is not concerned with the revelation of G‑dliness (even) in worldly matters, and his only desire is to fulfill Torah and mitzvos, the Divine Will. [And through this, he will also have the revelation of G‑dliness in worldly matters, as above (section 5), that through "kol ma'asecha l'shem Shamayim" one attains "b'chol derachecha da'eihu".]

8) This is the meaning of "Hashem Nafsheinu BaChayim VeLo Nasan LaMot Ragleinu": when a person is engaged in Torah and mitzvos, he is like the head; when engaged in worldly matters, he is like the feet. The power to keep his feet (his involvement in the world) from faltering comes from the life in which Hashem places our soul—the life above nature, above the soul's own life, even its inherent life. For from the level of the soul's own life (even its inherent life), one might desire the revelation of G‑dliness in worldly matters, and if his involvement in the world is for the sake of the world itself and not for Heaven, then his feet (his involvement in mundane matters) will falter. To prevent this, when his involvement in mundane matters is for Heaven, for Torah and mitzvos, it is through the life above nature (and the vessel for this is bittul), which, being above limitation, unites the opposites of chesed and gevurah: even though he knows the advantage of refining mundane matters, his intent in them is for Torah and mitzvos.

9) We can say that this is the connection between "Hashem Nafsheinu BaChayim" and the redemption of Yud-Beis Tammuz. It is known that through the conduct of nature, which is always the same, the concept of "lo shanisi" (I have not changed) is revealed (though as it is revealed in nature, it is clothed in the limits of nature), while through miracles, the infinite light above worlds is revealed. The root of these two is chesed and gevurah: nature (limitation) is from gevurah [and perhaps the reason "lo shanisi" is revealed specifically in nature is because the root of gevurah is higher than chesed], and miracles (revelation above nature) are from chesed. The concept of "including the left in the right" is that the revelation of infinite light through miracles is not by nullifying nature, but that nature remains, and yet it is openly a miracle above nature. Perhaps this is what Tanya means by "He associated with it the attribute of mercy"—the revelation of G‑dliness through tzaddikim and signs and wonders, especially those clothed in nature ("He associated with it"), for signs and wonders above nature are from chesed, and nature (in which the wonders are clothed) is from gevurah, so these signs and wonders are from mercy, tiferes, which unites chesed and gevurah^{[50][51][52][53]}.

This is the connection between "Hashem Nafsheinu BaChayim" and the redemption of Yud-Beis Tammuz (including the beginning of the redemption on 3 Tammuz): it was an open miracle above nature, yet not by nullifying nature—nature remained, and even the opponents remained strong, yet were forced to assist (and through their strength) in the liberation and redemption. Through this, the barrier between lower and upper was nullified, "to include the left in the right". This gave every Jew the power to nullify the barrier between involvement in mundane matters and Torah and mitzvos, so that even in mundane matters, the light of Torah and mitzvos shines. This is a close preparation for the fulfillment of the prophecy, "V'niglah k'vod Hashem v'ra'u kol basar yachdav ki pi Hashem diber"—that even physical flesh will see G‑dliness. All this is accomplished through the signs and wonders performed by tzaddikim, who draw down a revelation of G‑dliness above nature into nature, as was in those days, in our times^[54][55][56].

Summary

The maamar teaches that true spiritual vitality comes from a level above nature, empowering a Jew to remain steadfast even when engaged in worldly matters. This higher life unites opposites and is the inner meaning of the redemption of Yud-Beis Tammuz, enabling Divine revelation even within the natural world.