PARSHAT KORACH This parshah raises an obvious question: How is it that an entire portion of G-d's Torah is named after a person like Korach?Korach, after all, was a wicked man who did not repent even before his death.Scripture says, "The name of the wicked shall rot" (Proverbs 10:17), which our sages interpret to mean that one does not mention the names of the wicked. Yet here we find the name of Korach commemorated by the Torah for all generations, and a whole parshah is called by his name! This fact thus indicates that Korach must have had some special virtue. When considering the story of Korach's rebellion, we see that he was motivated by envy of Aaron's position. Aaron was the High Priest, while Korach was only a Levite. Korach wanted to be High Priest, as it is said, "and you seek the priesthood also" (Korach 16:10; and see Rashi on 16:6, "demanding the High Priesthood"). Korach wanted to be more than the average Jew or even a Levite. He sought the level of High Priest of whom it is said "Aaron was separated to be sanctified as holy of holies... to offer before G-d, to minister unto Him, and to bless in His Name for ever." (I Chronicles 23:13)The very desire to become High Priest demonstrates a proper and pure aspiration on the part of Korach. In other words, he was a man of lofty and holy desires for accomplishment, and this aspect certainly served as a model for us to emulate. Moreover, Chassidism explains Korach's rebellion in context of the future redemption. In the prophecies of Ezekiel dealing with the Messianic era there appears a puzzling expression: "Hakohanim-Haleviyim - the Priests-Levites" (Ezekiel 43:19 and 44:15), mixing, as it were, these two separate concepts into a single one. Rabbi Isaac Luria explains this expression by stating that in the Messianic era the Levites will be elevated to the higher status of kohanim (priests). Korach wanted to benefit from this already, in his own time, to hasten that elevation prematurely. Here again, this desire and aspiration is essentially good and commendable, and in principle should be emulated by every Jew. Korach erred, though, by assembling his followers to rise and rebel against Moses. He thought that by doing so he could, as it were, force the realization of the redemption before its time. He did not realize that it could not happen until the refinement of the world would be completed. This parshah thus is called by Korach's name to emphasize his commendable traits of aspiring to higher goals and of seeking immediate redemption, for these are timeless goals for all of us, even while retaining the caution of our limitations on the practical level. (From: Insights on the Geula from the Weekly Torah Portion.)

And they (Korach and his following) converged upon Moses and Aaron and said to them: "Enough! Every one of the congregation is holy, and G-d is amongst them. Why do you raise yourself above the congregation of G-d?"(16:3) There are those who maintain that they have no need of a mentor to guide them through life. They claim, as did Korach, that each and every individual can forge his relationship with G-d unaided. They argue that since the Jewish faith rejects the concept of an intermediary between man and G-d, they have no use for a rebbe or master. They fail to understand that the entire Jewish people are a single entity, that every individual soul is, in truth, but a limb or organ of the soul of Israel. Just as each limb and organ of the human body has its function at

which it excels, so, too, every soul has its role and mission, as well as its limitations. The `loftiest' of souls is dependant upon the `lowliest' for the attainment of the single, unified goal. And were any limb to strike out on its own, detaching itself from the `head' which provides the entire body with vitality and direction - the results are self-understood. (From: Once Upon a Chassid by Yanki Tauber)

The third of Tammuz is a day destined for monumental events. The first time the third of Tammuz "made headlines" was over 3,000 years ago. During Joshua's battle in Gibeon he commanded the sun to stand still until the Jewish people were successful in the fight against their enemies. In the Book of Joshua we read: "Then Joshua spoke to the L-rd... and he said in the sight of Israel, 'Sun, stand still upon Gibeon; and moon, in the valley of Ayalon.' And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies... So the sun stood still in the middle of the sky, and hastened not to go down a whole day. And there was no day like that before it or after it, that the L-rd hearkened to the voice of a man; for the L-rd fought for Israel."

Thus, it is certain that there must be a connection between the third of Tammuz in Joshua's time and the third of Tammuz three years ago, the day of the passing of the Rebbe. On the third of Tammuz in Joshua's time, the sun remained in its place until it had fulfilled its mission: to unceasingly illuminate the world until the Jewish people had achieved victory.The Rebbe defined his mission as the seventh Chabad Rebbe, the leader of the seventh generation: "This is what is demanded of each of us in the seventh generation -- because `All those who are the seventh are beloved'... Our divine mission is to complete the revelation of G-d's presence into its most exalted aspect specifically into this lowly world." Simply stated, the mission of the Rebbe and of our generation is to bring about the actual revelation of Moshiach and the commencement of the Messianic Era. It is far from coincidental that the Rebbe's passing was on the third of Tammuz. The Rebbe, like the sun, remains at his post, guiding us with his brilliant light, warming us with his wisdom, until we achieve victory in the final battle against the darkness of exile. (From:L'Chaim Newsletter, issue #475, 1997 )

In 1950, after the passing of his predecessor and father-in-law, the Rebbe emphasized that the best way to eulogize the deceased is to let their good deeds speak for them. Citing a letter that his father-in-law wrote in 1920, after the passing of his own father, the Rebbe explained that a true leader is like a shepherd who never abandons his flock. Indeed, he explained, "He is even more present than during his lifetime, since his soul is freed from the physical constraints of time and space." The Rebbe suggested that a leader's followers should intensify their bond with him by studying his teachings, fulfilling his directives, and perpetuating his activities. (From: Towards a Meaningful Life by Simon Jacobson)

We must translate pain into action, and tears into growth.

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). Livelihood and what you need that G-d must provide for you. You do what you must, and G-d will do what He must. (From Rebbe's Hayom Yom, Tamuz -5).