Of Korach it is written: (Bamidbar 16:2) “men of Name.”
Meaning, that the argument of Korach against Aharon was also similar to the idea of the source of Tzaraas: He didn’t want the Levites (Leviim) to be secondary and have to submit to the “Intellect of the Father,” which is the aspect of Aharon the Kohen. Rather, his intention was that the Leviim should be separate from the rest of the Jewish Nation and unto themselves.
This is another way of saying that he wanted there to only be “yearning” without “returning.”
The idea of the difference between the Kohanim and the Leviim is as follows: The Leviim are from the aspect of Gevuraah-severity, which means to go from below to Above, and to want to be elevated into holiness. This exhibits itself in an intense yearning to leave the restrictions and coarseness of the physical world and to become included in G-dliness. This is why their service in the Beis Hamikdash is to sing holy melodies during the offering of the sacrifices, which arouses and effects an intense yearning to be included in G-dliness. The Kohanim, on the other hand, are the aspect of Chesed-kindness, which means to bring from Above to below. This is the reason that their service is through physical activity and that their job is to bring down Hashem’s blessings upon the people. Thus, the service of the Leviim corresponds to the idea of “the Intellect of the Mother,” and the service of the Kohanim corresponded to the “Intellect of the Father.”
Korach’s argument was that he wanted the Leviim to be able to just have their type of service, (which is the idea of “yearning” etc.) without also having the “returning” and bringing Hashem’s revelation back into the world (which is the idea of the Kohanim). Actually, Korach wanted even more than that: He wanted the service of the Leviim to be the main type of service, and that the service of the Kohanim should also mainly focus on “yearning.” This is a big mistake, as the maamar will continue to explain.
As it is written in the Zohar
And as it is written in the Zohar in the beginning of Parshas Korach: “The left is always included in the right. Korach wanted to switch that so that the right should be included in the left.”
Meaning, that generally the left side, which is the Gevurah-severity (“yearning”), is secondary to, and included within, the right side, which is Chased-kindness (“returning”). This is the way it should be according to Hashem’s plan - the leading service is supposed to be “returning” and revealing Hashem in the world through the Torah and Mitzvos (and the yearning is only to help us in Torah and Mitzvos etc.).
However, Korach wanted to change that order to make the “yearning” the main purpose, while the “returning” should be only secondary. This, however, is not the way that Hashem desires our service to be.
The Bad Name and Unholiness
And from this mistake of Korach is drawn forth life-giving energy to the forces of unholiness, which are called the “Bad Name.” And like it is written in the [Midrash] Rabba of Parshas Bereishis (end of chapter 26): “It is written here regarding the Generation of the Dispersion and of the Fallen Angels: “men of Name,” and it is written further on regarding the Gathering of Korach: “leaders of the assembly, men of Name.”
The Midrash continues: Just like Korach’s assembly created strife and unholiness, so too the fallen angels and the men of the Dispersion created strife and unholiness. Since the phrase that the Midrash uses to prove this connection to unholiness is from the phrase “men of Name,” we see how unholiness is derived from the “Bad Name.”
As we explained above, once the passion and yearning during prayer is disconnected from the holy awareness which generated it, it can give life to unholy passion and feelings, etc. (if a person doesn’t reconnect that passion to holiness through learning Torah, etc.). Therefore, we can understand why the Gathering of Korach was referred to as men of “Name,” since they brought about the “Bad Name” of the unholy letters (which result from those unholy feelings etc.), by separating the Intellect of the Father from the Intellect of the Mother, as has been explained.
This is how the Midrash explains the connection between the three cases of 1- the Fallen Angels; 2- the Generation of the Dispersion; and 3- the Gathering of Korach. In all three cases, it says “men of Men,” since they were all the idea of replacing the letters and vessels of holiness (the “Good Name”) with letters of unholiness (the “Bad Name”).
The Word "Name" and Its Deeper Meaning
The Alter Rebbe will now give another explanation based on the word שֵׁם - Name, but by using different vowels to pronounce it, שָׁם:
Also, the word שֵם (name) is related to the word שָׁם (which means there), as it is written: “They called ‘there’ Pharoh.”
In explaining the idea of מצורע as being related to שֵׁם רע (Bad Name) the Alter Rebbe explains that the word שֵׁם, with a tzeirei (two dots underneath), which means “name” - is related to the word שָׁם with a kamatz, which means “there.” The word “there,” in this context, means unholiness, since “they called “there” Pharoh,” meaning that the idea of “there” is connected to Pharoh, who represents unholiness.
This is because the idea of something being “over there,” means that it is distant and removed. This can only refer to unholiness, since Hashem is “here,” meaning that He is present everywhere and He is the truth of everything, so wherever one is, Hashem is “right here.” Thus, holiness is always “right here”. But unholiness, since it isn’t real, is always “over there,” meaning far and unreal.
And this is the idea of what it says (Bamidbar 14:35) “and ‘there’ – ושָׁם – they shall die.” And this is also the idea that a Metzora is considered like someone who is dead.
Specifically, in the aspect of unholiness, referred to as שָׁם – “there” could be death, since, in holiness, one is connected to Hashem, who is the source of life.
The beginning of the maamar quoted the verse (Iyov 4:21) “יָמוּתוּ וְלֹא בְחָכְמָה – they will die because they lack Chochma,” meaning that life is only possible where there is Chochma. This is because specifically through Chochma Hashem’s Infinite Light is able to be revealed, since Chochma is totally nullified and transparent to Hashem, more than any other spiritual aspects. This is why the verse says, “and ‘there’ they shall die,” since unholiness (“there”) is lacking Chochma - nullification to and connection to Hashem, Who is the source of life.
This is also the idea that a Metzora (someone who has Tzaraas) is considered like a dead person, since, in a Metzora, the aspect of Chochma (which gives life) is hidden. Hence he is “like someone who is dead,” since his connection to his source of life is also hidden.
Summary of Part 1 of the Maamar
To explain the idea that Tzaraas is due to the removal of the light of Chochma, which is the idea of the Intellect of the Father, we first had to explain the difference between the Intellect of the Mother (Bina), and the Intellect of the Father (Chochma).
The Intellect of the Mother (Bina) is the idea of contemplating Hashem’s greatness until one develops a powerful yearning to leave the coarseness and physicality of the world and be included in Hashem’s truth.
The Intellect of the Father (Chochma) is the idea of “seeing” the truth of Hashem; that He is the King and that we are standing directly before Him, literally; and that our entire existence is only to fulfill His Will by making a dwelling place for Him in this world. This is accomplished by learning Torah and doing mitzvos.
We then explained the spiritual levels referred to as “Leah” and “Rachel:”
- “Leah” represents the Written Torah (which is 600,000 letters of thought), and “Rachel” represents the idea of the Oral Torah, where it explains the laws of how to actually fulfill the mitzvos.
- Metaphorically, “Leah” refers to the soul-garment of thought (thinking about the ideas of the Torah), and “Rachel” refers to the soul-garments of speech and action (saying the words of Torah and performing the physical Mitzvos commanded in the Torah).
These three garments of thought, speech and deed (Leah and Rachel) can only be complete when one reveals the “Intellect of the Father – Chochma” of his G-dly soul. Chochma generates the humility and self-nullification, as well as the sense of responsibility necessary to fulfill Hashem’s Will. This selfless dedication drives one to fulfill the Torah and Mitzvos in thought, speech, and deed.
However, if one only reveals the “Intellect of the Mother – Bina,” then he will want to leave the world and become included in the truth of Hashem. Therefore, he will not be properly focused on revealing Hashem within the physical world.
This is the idea of Tzaraas, which is translated as “blocked off,” meaning that the light of Chochma (Intellect of the Father) is blocked off. This results in a situation where, instead of the holy letters of Torah (thought and speech) and the actions of mitzvos, one’s soul-garments are used to express unholiness (unholy thought, speech, and deed).
This comes from two factors:
- When the fiery passion felt during prayer (coming from the Intellect of the Mother) becomes disconnected from the awareness of Hashem that created it, it can become distorted into unholy feelings or desires.
- When the light of Chochma – the source of the holy letters - is blocked off, unholy letter automatically become expressed.
- This is why the מצורע is the idea of מוציא שם רע – bringing out a bad “name.” A name is only needed in order to relate to someone else, similar to the three soul-garments, which are the three way in which the soul expressed itself to someone else. A bad name thus refers to the three soul-garments that express unholiness. Bringing out a bad name, therefore, refers to the replacing of the holiness expressed through the soul garments with unholiness, which is the result of the “blocking” of the Intellect of the Father.
This same concept (the unholiness of the garments that derives from a blockage in Chochma) is also the explanation for Korach’s argument against Aharon. Korach wanted the main service of Hashem to be in “yearning” (derived from the Intellect of the Mother). The “return” (coming from the Intellect of the Father) should be secondary. Since this is the opposite of Hashem’s Will, this resulted in the creation of an “unholy name.” (Moreover, Korach’s argument did not only result un bad speech, but in his physical destruction).
שֵׁם - name is also related to שָׁם – there. Holiness, being Absolute Truth that applies at all times and in all places, is always “right here.” Unholiness, though, is always “over there,” distant and irrelevant, since it is essentially untrue.
This is why a Metzora is considered dead. He is lacking the light of Chochma (Intellect of the Father). The light of Chochma brings a person to true humility, connecting him with the Source of Life. Without this Chochma, he is disconnected from the Source of Life, just like one who is actually dead.
Lessons in the Service of Hashem from the Maamar
- The first stage in the spiritual service of Hashem is to use our intellect (Bina) to contemplate the greatness of Hashem during davening. Through contemplating the fact that Hashem is constantly creating everything in the world and giving life to myself and everything in the world, I will desire to experience the true reality and source of all life - Hashem.
- The second stage in our spiritual service of Hashem is to come to “see” that, in truth, Hashem is my King and has given me a mission and a purpose. He is standing over me right now. This comes after the contemplation of Hashem’s presence in my life, in creating and enlivening me. The contemplation then proceeds to how Hashem is infinitely exalted above all the spiritual levels that we can understand, and the purpose of all of these levels is only for us to actually fulfill His will in this physical world.
- The third and most important stage of this spiritual service is that it should translate into the action of learning Torah and doing mtizvos. This is accomplished by saying words of Torah after davening and at fixed times throughout the day, and by performing mitzvos.
- If a Jew gets excited about Hashem and about davening and thinks that the main point is to leave the physical world and just be involved in spirituality, then he is still missing the point. The main point is to dedicate himself to fulfilling Hashem’s will and plan to make a dwelling place for Him in the physical world. The goal is not for a Jew to have his own spiritual satisfaction. To create this mindset, he needs to think about why Hashem sent his soul into this world.
- If a Jew will have an exciting davening (or farbrengen) like he should try to have, but the spiritual excitement does not translate into learning Torah or doing a mitzva, then that excitement itself can become a source of unholiness and excitement for physicality and his own ego. Every excitement needs to have a practical effect in his physical life.
