The Torah portion of Korach relates how Korach and a band of 250 men rebelled against Moshe and Aharon. This revolt took place after the incident of the Meraglim sent by Moshe to spy out Canaan, and who returned with a pessimistic report regarding the ability of the people to conquer the land. The elevation of Aharon to the High Priesthood was what touched off Korach's revolt. But this elevation took place at least a year before the incident of the Meraglim. Why did Korach wait so long before revolting?

The Meraglim contended that it was important for the Jewish people to be separate from the material world. In that way they would not be hindered in cleaving to G-d through the study of Torah. They therefore desired that the Jews remain in the desert, where they would be freer of worldly distractions. Moshe, however, replied that the physical performance of the mitzvos is vital, since it is through such performance that Jews make a dwelling place for G-d in this world.

The difference between Torah study and practical mitzvos is the following: Comprehension is a fundamental aspect of Torah, in which there are diverse levels. Some people understand more and some less. This is not so in the case of the mitzvos. In this regard, all Jews are equal; the donning of tefillin performed by Moshe was exactly the same as the donning performed by the simplest Jew. Moshe and the simple Jew may differ in intensity of concentration while performing the mitzvah, but they did not differ in the physical act. This is why Korach's rebellion took place only after the incident with the Meraglim: Korach was aware that Moshe and Aharon far outdistanced other Jews in comprehension of Torah, for Moshe received the Torah directly from G-d and then proceeded to teach it to Aharon.

Korach's complaint "Why are you setting yourselves above G-d's congregation" related to that in which all Jews are equal - the performance of mitzvos. Thus, it was only after the Meraglim had expressed the desire to devote themselves exclusively to spiritual service and were informed that the physical performance of mitzvos is most important that Korach felt justified in his complaint. For with regard to the physical performance of mitzvos, all Jews are indeed equal. Where did Korach err? G-d desires not only the physical performance of mitzvos, but also the proper spiritual intent. A dwelling place for G-d must provide a home for G-d's essence, and His essence must be in a revealed state; it must be a luminous dwelling. Just as a physical structure must be illuminated in order to be habitable, so too, G-d's dwelling must be made habitable by providing it with illumination.

QUESTION: According to Midrash Rabbah (18:3) Korach confronted Moshe with the following question: "Is it necessary to place a mezuzah on the doorpost of a room filled with Sifrei Torah?" Moshe replied affirmatively, and Korach argued, "the whole Torah which contains 275 parshiot cannot exempt the house, yet a mezuzah which contains only two parshiot exempts it?!" Logically, Korach's reasoning made sense: Why should a room filled with Sifrei Torah require a mezuzah on the outside?

ANSWER: The slogan of the early Reform movement in Germany was "Yehudi beveitecha ve'adam betzeitecha" - "Be a true Jew at home, but on the outside be a person like everyone else." Similarly, Korach said of the Jewish people "Kal ha'eida kulam kedoshim" - "The entire community is holy" - "uvetocham Hashem" - "and G-d is among them" (16:3). He meant that the Jews were all holy since they all had G-d "betocham" - in their hearts. He

asserted, thus, that it is sufficient to be a good Jew on the "inside" without openly showing it on the outside. Moshe vehemently disagreed and insisted that even if a home or individual is saturated with Torah, it is imperative to also manifest one's Torah convictions in public, to let the world know that the home is a Jewish one with a mezuzah. From the turn of events, it was apparent that Hashem agreed with Moshe.

QUESTION: What was the nature of the ideological dispute between Korach and Moshe, and what implication does it have for our times?

ANSWER: During their confrontation, Korach challenged Moshe about the requirement for a mezuzah on a house filled with Sifrei Torah. He also asked if a tallit made entirely of techeilet requires a string of techeilet in the tzitzit. Moshe responded to both questions affirmatively. Logically, Korach appeared correct. Moshe, however, told him, "Torah and mitzvot cannot be approached with our cold logic. A Jew must have kabbalat ol - complete submission to the will of Hashem - doing whatever He commands even when human logic may dictate otherwise." The name "Korach" conveys to us the nature of his personality. It has the same letters as the Hebrew word "kerach" - "ice." For an advocate of using a cold and frigid approach to spiritual matters and serving Hashem only with logic and understanding, the name "Korach" - "kerach" - being frigid like ice is appropriate.

The two radically different approaches to Torah are illustrated by a story of the Ba'al Shem Tov. He once told his students that anything a Jew sees or hears is not a function of mere chance, but caused by hashgachah peratit - Divine Providence - and intended as a message for the individual. Afterwards the disciples went out into the street and noticed a group of villagers singing and dancing. It was a holiday celebrated by chiseling out a cross from the frozen water of the river and dancing with it through the streets. Deeply disturbed, the disciples hastened back to the Ba'al Shem Tov and asked, "What lesson is being conveyed to us through this mysterious scene?" The Ba'al Shem Tov replied, "Water has very unusual qualities. It enables a person who immerses in it to regain his purity. However, this can be accomplished only when the water is in the flowing state. When it freezes, then G-d forbid, it can become an object of avodah zarah - idolatry. Likewise, Torah is compared to flowing water (see Ta'anit 7a). Through it one can reach the highest levels, but approaching it with coldness can make it 'freeze' and produce a radical spiritual decline in a person." Korach's "chilly" approach deprived him of the warmth of Torah and ultimately led to his downfall.

One of the Alter Rebbe's great and very close Chassidim had Yechidus, in the course of which the Rebbe inquired after his situation. The Chassid complained bitterly that his financial situation had utterly deteriorated. The Rebbe responded: "You are needed to illuminate your environment with Torah and Avoda of the heart - (davening).