This week’s Parsha begins with the words וַיִּקַּח קֹרַח ּגוֹ׳ "And Korach took”. The Alter Rebbe points out in Likkutei Torah at the beginning of this week’s Chassidishe Parsha: “We need to understand what is the crux of this argument of Korach and his people against Moshe and Aharon?”
Also, in what way is this argument relevant to Aharon’s ‘Kehunah’ as Rashi clarifies that that “Korach argued if a ‘Tallis’ is made completely of Techeiles should it really be obligated to have Tzitzis? When he was answered that a blue wool garment is obligated with Tzitzis they started to laugh…”
In Chassidus it is explained that Korach was in fact very smart and saw that in the future the ‘Leviim’ were going to become ‘Kohanim’ because in the future when Moshiach comes the virtue of ‘Gevurah’ will become apparent.
Due to the [current] remit of the ‘Kohanim’ to serve Hashem, in these days the virtue of ‘Chessed’ is more apparent. Therefore, the service in the Beis Hamikdosh is carried out by the Kohanim who stem from and represent the attribute of ‘Chessed’. Whereas in the future era, when the virtue of the attribute of ‘Gevurah’ will be revealed as the predominant one, then the ‘Leviim’ who stem from and represent ‘Gevurah’ will become the ‘Kohanim’ [of the future] and [consequently] those who [will] serve in the Beis Hamikdosh.
That is going to be the case in the future era. [however] Korach sought to have it that way already [then], in the desert - that the ‘Leviim’ become the ‘Kohanim’.
We can add another perspective here. According with that which the Rambam writes that ‘Olom Haboh’ - the world to come is not called by this name ‘World to come’ because it is yet to come in the future in another time; [on the contrary] it comes [right now but concealed] as a result of our efforts in Avodah in this world - ‘Olom Hazeh’.
From this it is understood that the revelations of the future have already come into existence now immediately [following the [moment in] time of the Avodah. Therefore, Korach thought that already then when they were still in the Midbor the virtue of the ‘Leviim’ should manifest in a revealed way.
Particularly is this in line with the adage of the Rebbe Maharash (who is known for saying ‘Lechatchilah Ariber’) on the words of the Mishneh ‘S’char Mitzvah Mitzvah’ that as soon as one performs a Mitzvah, he already has all the reward that he will get in the future. Yet all this reward has been put away for him in a box. He is also given the key to this box.
And this is what Korach wanted. He wanted to reveal the virtue of the ‘Gevuros’ of the future; that the ‘Leviim’ will be ‘Kohanim’.
Now following on from this we should also be able to understand Korach’s argument ‘that a Talis made completely out of blue wool should be exempt from Tzitzis. A Talis symbolises the ‘Makifim’ - encompassing Divine lights. [This principle is illustrated in Halochaso that] just as a Talis completely encompasses its wearer or at least his head and most of his being, and even [if] there is a little bit of his person which is not completely encompassed within the Talis it is still considered in Torah and Halocho to be [an entity] encompassed [with]in the Talis. Furthermore, since the Torah establishes the very existence of the world, therefore, it follows that, if Torah says he is fully encompassed then that is the Truth and the entire person is [thus] encompassed by the Talis.
This is especially so taking into consideration the way all this is reflected in the spiritual dimension, whereby a Talis symbolises the King’s Cloak. Therefore, wearing the Talis becomes a statement of ‘accepting the yoke of heaven’, which is accepted with a person’s entire being. Techeiles, of which our sages of blessed memory say: ‘Techeiles is like the colour of the sea’ and the sea is similar to the colour of the sky, and the sky alludes to the supernal ‘Throne of glory’ which so to speak is the seat of Hashem’s very essence and His very being Blessed be He, so, Techeiles [in this context] has a resultant logic which is that a Talis which is entirely made of blue wool is representative of the highest possible ‘Makif’.
Therefore, Korach argued that a Talis which is completely Techeiles should be exempt from Tzitzis. This, due to the fact that since there is already a revelation of the ‘Makifim’ themselves, there should be no need for the Tzitzis symbolising thin strings and thin hairs which allude to the original ‘Hamshocha’ from the ‘Kav’ and from the ‘Chut’ which [originate in a level after] the great [Tzimtzum] contractions, so [Tzitzis would be irrelevant] because they already have a ‘Hamshocha’ of Hashem’s infinite light from before the contraction.
Since Korach wanted to draw down the revelations of the future when the ‘Leviim’ will be ‘Kohanim’ and the virtue of the ‘Gevuros’ will be revealed, then the highest levels of ‘Makif’ would be revealed thus obviating the need for any contractions… However, Korach was mistaken. The time had not yet dawned for this [level of] revelation as is explained in Chassidic discourses.
In Likkutei Torah the Alter Rebbe brings down another reason for Korach’s argument from Medrash Rabbah. This [argument states that] Korach was jealous of Aharon’s beard. Regarding the ‘Leviim’ the Possuk states: וְהֶעֱבִּירוּ תַעַר ּגוֹ׳ “pass over a razor” and the Medrash continues: that Moshe Rabeinu adorned his own brother, as the Possuk states: כַשֶׁמֶן הַטּוֹב ּגוֹ׳ יֹרֵד עַל־הַזָּקָן זְקַן אַהֲרֹן “As the good oil ... runs down upon the beard, the beard of Aaron”.
The significance of this is, that Korach was jealous that Aharon had a beard, whereas Korach was commanded: וְהֶעֱבִּירוּ תַעַר ּגוֹ׳ and did not have a beard but he also wanted to have a beard. According to what was explained earlier that Korach considered that there was no need for ‘Tzitzis’, ‘hairs’ or contractions, we need an explanation as to why he was [now in the contradictory position of being] jealous of Aharon’s beard.
In Likkutei Torah the Alter Rebbe explains that the reason why he was jealous of Aharon’s beard was because only Aharon was able to draw down holiness through ‘hairs’. Korach considered that there was no need for ‘hairs’, just as he considered that there was no need for the strings on the Talis which was entirely Techeiles. He therefore believed that he could draw down the same holiness without the ‘hairs’.
The straight-forward simple understanding of the Medrash however is, that he was jealous of Aharon’s beard because he also wanted to wear a beard, which seemingly is not understood! How would this [discrepancy] equate to his [previous] opinion that there is no need for ‘hairs’? – This matter is not clear. Incidentally, this obligation of וְהֶעֱבִּירוּ תַעַר עַל־כָּל־בְּשָׂרָם was only ever a onetime instruction in the desert and was not to be continued for [following] generations, so as it worked out the ‘Leviim’ did support the beard in the generations that followed, and on the contrary, they were even forbidden from shaving the five corners of the face [except for special circumstances (like a Metzora) where one would have to shave the beard etc.]
The Torah is eternal. In other words, it is an eternal lesson for each and everyone’s [personal] Avodah. From this it is [self-]understood, that also here [with]in this subject there is an eternal lesson for each and every one to derive and use in Avodah. There needs to be both a ‘Talis’ specifically with ‘Tzitzis’. ‘A house full of Seforim’ specifically with a ‘Mezuzah’. In other words, the Makifim alone are not sufficient. Yet the Avodah needs to be internalised as well. Specifically, nowadays as there is no Techeiles.
[As the Rebbe Rashab has clarified in a famous letter: The fact that there is no Techeiles today is explained in the writings of the Arizal according to Kabbalah]. In which case ultimately even Korach would agree that today it is not possible to have a four cornered garment without Tzitzis. And may it be the will of Hashem, that very soon we will merit the revelation of the Techeiles and to keep this Mitzvah of Tzitzis in its perfection. This will bring us also to fulfil all of the other Mitzvos to their perfection because the Mitzvah of Tzitzis is equivalent to all the other Mitzvos.
And as it can be understood even by those who don’t know what is being said here. That even they can calculate the numerical value of the word Tzitzis which together with the [number of] knots and the strings adds up to six hundred and thirteen which is the amount of Mitzvos in the Torah. This also includes the seven Mitzvos that our Rabbis have ordained which are derived from the Torah laws. (As is explained in Tanya Chapter 29 of Igeres Hakodesh).
All of the above will be fulfilled in the future when we will be able to perform all of the Mitzvos as we say in Davening "Kemitzvas Retzonecho - in accordance with the command of Your wish". And then that which the Torah writes at the end of the Parsha אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ ּגוֹ׳ “I am your inheritance and portion” will be fulfilled, that Hakodosh Boruch Hu will be their Chelek and Nachlo of Shevet Levi. This includes all of B’nei Yisroel, as the Rambam writes “Each person whose spirit moves him to devote himself to serve Hashem … belongs to the tribe of Levi for this matter.
Furthermore, in the future, the tribe of Levi will also have a portion and an inheritance in Eretz Yisroel, as is explicitly stated in the prophesy of Yechezkel when he writes שַׁעַר לֵוִי אֶחָד “The gate of Levi is one.” According to that which we know, that טֹועֲמֶיהָ חַיִּים זָכוּ “Those who savour it will merit eternal life” that even before the final redemption, in the future, there needs to be a taste of something similar [now].
It could be said that there is something similar even in these times even if the tribe of Levi did not have a portion in the land of Eretz Yisroel. Nevertheless, the Rambam writes: “It seems to me [in other words that this is the ‘Oral Torah’ even in comparison to the book of Rambam itself] that these things are only said with regards to Eretz Yisroel over which Hashem made a covenant with Avrohom, Yitzchok and Yaakov and their children [who] inherited that land and the land was divided up for them. However, in any of the other lands which a King, from the Kings-of-Yisroel, conquered the ‘Kohanim’ and the ‘Leviim’ can benefit from those lands and from their spoils”.
There has already been discussion elsewhere concerning what is the law relating to the lands of the Keini the K’nizi and the Kadmoni in this regard. However, regarding the future, it is written explicitly in the Possuk שַׁעַר לֵוִי אֶחָד and so too a gate for every Shevet.
May it be the will of Hashem that this will be very soon Mamosh and it will be fulfilled that which is written: וְהָיְתָה לַה׳ הַמְּלוּכָה “Hashem shall have the kingdom” בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד “On that day Hashem will be one, and His Name will be One”. And all this will happen immediately and straight away Mamosh!