The first Rashi in the Parsha is unique, and not found elsewhere, where Rashi says פרשה זו יפה נדרשת במדרש רבי תנחומא

According to the peshat, which Rashi usually explains, Korach rebelled against the leader of all כלל ישראל, and was considered a רשע. However in דרש, Korach had lofty intentions, and was a great person. Rashi seems to be saying that the Parsha could only be really understood with חסידות or and קבלה. The Ari and the שלה say that קרח will be correct in the future, and he will be the כהן גדול -צדיק כתמר יפרח, which are ס”ת קרח. Nowhere do we find that someone is a רשע, but in the future, will be correct. In the Gemorra, רב יהודה בן בתירה says that Korach will return. Korach saw that שמואל הנביא will descend from him, of whom it says – שקולה נגד משה ואהרן, and also the כד” משמרות הלויה, and so he thought he would come out on top. It’s interesting that at the same time he is stirring up a מחלקת withמשה , Korach hasרוח הקודש that – שלשלת גדולה יוצא ממנו but Rashi says לא ראה יפה, that he didn’t see good, and it was Korach’s children that did תשובה. Does a רשע receive רוח הקדוש? The Gemorra says in קט: סנהדרין that רב אליעזר argues with רבי עקיבה, on what it says (חנה said) מוריד שאול ויעל ה” ממית ומחיה. Chana was Korach’s ancestor. רב יהודה בן בתירה says that ויאבדו בתוך הקהל (that ר”ע says he’s lost) means that it’s a האבידה המתבקשת, that he’s a lost object that has to be found as it says in the last pasuk of תהילם קיט- תעיתי כשה אבד בקש עבדך כי מצותיך לא שכחתי. Rashi says that they were like a sheep that strayed, but they fulfilled all theמצוות , and they will haveעולם הבא – כל העדה כלם צדיקים.

In the second to last pasuk of ספר דניאל, it says the Geula has to do with the number 1335, which many have tried to understand- מצותיך לא שכחתי=1335 which is the acrynom שלם. Korach is saying that since he was שלם במצוות, he has the right to reveal the קץ. Maybe what Rashi is saying is that יפה נדרשת – in the world of תנחומים, when משיח comes, and all the first borns will be reinstated, it’ll be likeקרח wanted. Even Moshe wanted what קרח aspired for, as he says אף אני רוצה בכך, and every yid should aspire to be a כהן גדול. Anyone can want, but the problem is doing. The problem with קרח was not his aspirations, but the ויקח קרח,

his actions.

The זרע קדש says that the ברכה that someone gives by a שידוך is הזווג עולה יפה, that the שידוך should be a good one. Every marriage is פועל דמיוני of Hashem and the שכינה. The deeper meaning is that the זווג of יה-וה =26 and אד-ני =65 which together equals 91, in the future will equal to יפה=95. The עבודת ישראל says that in future Hashem’s name will be יה-יה=30, as it says –

ביום ההוא יה-יה יה-וה אחד ושמו אחד which together with אדני equal 95=יפה. The זרע קדש says that a yid should have this also in mind when he wishes a חתן וכלה that the זווג עולה יפה.

Parshas קרח has 95 pesukim, with the סימן being דניאל. The whole ספר דניאל has secrets of the future קץ, and Daniel himself attempted to calculate when the second בהמ”ק would be built, however he erred. The number 95 denotes both גלות and גאולה. In the גלות, the name of Hashem is not complete-כס י-ה =95, where there is a possibility for a המן=95, to exist. When משיח comes, the כס י-ה will be יה-יה both 95. Korach, by living in the world, and by the dictates of יפה in this world, the יפה turned into to פיה as it says in פסוק טז:לב –ותפתח הארץ את פיה.

Korach tried to bring the ימות המשיח-בן פרצי=432=ויקח קרח and if a yid is holding from the future world, then he cannot be in this world. Those yidden in תנ”ך who tried to bring the קץ before its time, were strictly punished. In עולם המחשבה, Korach was right. He was the בח” of ב”ש, the מדה of דין, the way the world was supposed to be, and will be run. The lofty intentions of קרח are hinted in the first pasuk, where Rashi teaches us that whenever there is lineage mentioned in a pasuk for the good, then the ones mentioned are all –צדיקים ויקח קרח בן יצהר בן קהת בן לוי and the opposite is also true. Here, even though the act was a negative one, יצהר, קהת and לוי are all צדיקים, and this hints to us that what קרח was doing had lofty intentions, in that he tried to bring the עולם התיקון. Also ביקש יעקב לגלות את הקץ, but it wasn’t the time, and it was נסתם ממנו. If the משיח comes too early, many נשמות are lost. After יעקב wanted to reveal the קץ, he blessed the שבטים beginning with Reuvan, and said פחז כמים אל תותר. Look what you, Reuvan could have had- יתר שאת ויתר עז. He could have had the כהונה and the מלכות, but his impulsive act caused him to lose them. In מגילת רות, Boaz gave רות to eat, which she

did, and didn’t leave anything over, as it says ותשבע ותתר, meaning that she left- over satisfied. The Gemorra says that ותשבע is ימות המשיח and that ותתר is תחיית המתים.When יעקב said פחז כמים אל תותר the implication is that the עולם התקון is not now. Rav Wolfson and also the פרי צדיק equate the actions of קרח to the actions of זמרי, that both wanted to bring משיח. The אור החיים says that if Yaakov’s name would have been mentioned here בן יצהר בן לוי בן יעקב , Korach would not have any תקון.

Just like Reuven lost his בכור, Tamuz similarly fell. The Ari HaKodesh says that the month of Tamuz corresponds to Reuven, as he travelled fourth in the desert. Reuvan’s stone on the חשן was אודם, the red ruby, representing the דין of קדושה. The world will be conducted in the future, like ב”ש-ע”פ דין – עולה במחשבה תחילה and משיח will bring the world back to this state – מלך המשיח=453=תמוז=453=תחילה. This is what Korach wanted. The fundamental מחלקת between ב”ש and ב”ה, is that ב”ש holds that a yid is חייב even for מחשבה, as opposed to ב”ה – מעשה. We always read Parshas Korach as we enter into the month of Tamuz, and we are anticipating for the time that Tamuz will return to its intended heights- the first לוחות. Tamuz was supposed to be the month when the yidden enter the world above time and space, however due to the חטא העגל, Tamuz fell — תמוזis the acronym תחת מקום ו-זמן. The צירוף of Hashem’s name for the month of תמוז is from words that Haman said זה אננו שוה לי, which the last letters spell Hashem’s name backwards, denoting מדת הדין. No other צירוף is from words of a רשע, which just shows us how low תמוז fell.

The אור החיים says that there is no tikun for דתן ואבירם, however the תפארת שלמה, the Redumsker says that there is. We mentioned before of the tefilla of חנה for Korach and all his followers, that they should come back from being swallowed up—

דתן ואבירם=713=תשובה=713=מוריד שואל ויעל. This is a tremendous חיזוק for all yidden, all the lost Jews, even the ones in gehenom. Tamuz is the month that is hot like gehenom, and spiritually fell into גהינם, will rise in the future תמוז=453=שואל ויעל. Reuvan, who represents Tamuz, was the one who did teshuva first, on his own and from אהבה, and thus merited that from him came the נביא הושע, the נביא of שובה ישראל read on שבת שובה.

Moshe understood what was really bothering Korach – וישמע משה ויפל על פניו, and so he said בוקר וידע יה-וה, that in the future, in the time of גאולה, you Korach will be right- משיח בן דוד=424=בוקר וידע יה-וה. The יטב לב said in the name of his grandfather, the ישמח משה that he was a גלגול of someone there in the time of Korach, and he didn’t know who was right. The Klausenberg Rebbi, when he would speak of Korach, used to say the “Heileche” Korach. Parshas קרח is sandwiched between שלח, which ends with the mitzvah of ציצית, and חקת, the Parsha of the פרה אדומה. The mitzvah of ציצית is שקולה כנגד כל המצות, the tikun for ע”ז which is שקולה כל העבירות, and therefore a tikun for the חטא העגל. Also the פרה האדומה is a tikun for the חטא העגל. Korach saw this and believed the חטא העגל was completely forgiven, and thus he said כי כל העדה כלם קדשים, and that everyone should be equal, like the way it really will be in the future, where there will be no Rebbi talmid relationship לא ילמדו איש אל רעיהוsince all will know Hashem- כלם ידעו אותי. All the yidden were by הר סיני and received the Torah ויחן שם ישראל נגד ההר=1222=קרח בן יצהר בן קהת

Now let’s return to the פשט, and what was motivating Korach to rebel against משה רבינו. The גמרה brings a story of רבה בר בר חנה who was shown the place in the desert where קרח and the two hundred and fifty ראשי סנהדרין were swallowed up. On every ראש חודש, one can see the smoke rising from that spot, and hear the cries of Korach- משה אמת ותורתו אמת. The question is that why only on ר”ח did one witness this teshuva of Korach? The Ari, theעמוקות מגלה and the ילקוט ראובני all say that Korach was a ניצוץ of קין. Kain had קנא that his brother הבל was born with a triplet, when he was born only as a twin. He also was jealous of the sacrifice that Hevel brought, that Hashem accepted, whereas his was not. This קנא led to him killing his brother. We see this מדה of jealousy show its ugly face many times over in Chumash. With the חטא עץ הדעת, the נחש was jealous that אדם הראשון had חוה, and he planned that Hashem would kill אדם, after eating from the עץ הדעת, and then he would swoop in and take Chava. The זהומת הנחש is still with us today, all dating back to the- – בא נחש על חוה והטיל בה זהומה

The last of the עשרת הדברות, -לא תחמוד is very much connected to the first- אנכי ה” אלקיך, since if a yid really believes in Hashem, and השגחה פרטית, then he knows that everything he has is exactly what he needs- no קנא. This was not the first case of קנא, as the moon also had קנא in that it was equal and ruled together with the sun, and so Hashem reduced its size known as מיעוט הירח. This was the source of all רע in the world, as the sefarim tell us. Hashem said to bring for Him a כפרה, as if Hashem sinned in minimizing the size of the moon, and so on every ר”ח there is an opportune time to do teshuva, since כביכול Hashem is also doing teshuva. The new moon or מולד is a tikun for this מיעוט הירח. This is why Korach was heard screaming on ר”ח, the common denominator to the מיעוט הירח being the מדה of קנא. Later this jealousy was continued with the brothers toward Yosef, which led to them selling him. The brothers saw with רוח הקדוש that ירעבם בן נבט, who was and caused others to sink into ע”ז, would descend from Yosef. When כלל ישראל made the עגל, they did sink into ע”ז, which the מגלה עמוקות says awakened the sin of מכירת יוסף, and a קטרוג on the שבטים. Micha threw into the fire a plate which had written on it עלי שור. This led to the עגל taking on the image of an ox, which represents יוסף. When the משכן was built, and the נשיאים brought a קרבן each day, for the inauguration, a שעיר was sacrificed to מכפר for the sin of מכירת יוסף. The Mishkan itself was a tikun for the חטא העגל. Levi was not involved in חטא העגל, but was in מכירת יוסף, and so they need this tikun. Korach, being a Levi, was not involved in חטא העגל, and Reuvan was not part of מכירת יוסף. Reuvan had no קנא, as he tried to save Yosef, the one that received the בכור instead of him, after his committing the פגם, due to his impulsiveness- פחז כמים. Leah called Reuvan by his name, which רשי says ראו מה בין בני לבן חמי, that Esav sold Yaakov his בכור, and then contested it by קבורת יעקב, while ראובן never sold his בכור, but saved Yosef, the one who was given his בכור.

Korach did have קנא in that אליצפן, who was from עוזיאל, the youngest son of קהת, was to be leader. Korach was from Kehas’s second son יצהר. The צבי לצדיק says that this jealousy is hinted in the words that Korach said ומדוע תתנשאו על קהל יה-וה – – אליצפן=261=על קהל יה-וה. Korach probably did not know that it was his קנא that was motivating him to rebel, as it was coming

from deep inside. Korach was bothered by the distinction between כהנים and לויים, where in the future, every yid will be a כהן, just like it was supposed to be before חטא העגל, as it says in שמות יט:ו – לי ממלכת כהנים ואתם תהיו. The בעל הטורים says that every yid was supposed to be a כהן גדול. Korach thought that between him and ראובן, these חטאים wereמתוקן .

Unlike אהרן הכהן, he was not clean of jealousy, which is a prerequisite for a כהן גדול. By Aharon, when Moshe was hesitant in taking the task of being the saviour of כלל ישראל, since his older brother Aharon was a better orator, the pasuk in שמות ד:יד says of Aharon- יצא לקראתך וראך ושמח בלבו. This joy in his younger brother, Moshe being chosen, was not just external, but was deeply seated-בלבו , since אהרון was נקי מקנא. Only one that has no trace of jealousy could wear the חשן on his heart. The נחש who had קנא, is the total opposite to what the חשן represented נחש=358=חשן.

The only other time the word פצתה is found in חומש is by קין, when it says in בראשית ד:יא –ועתה ארור אתה מן האדמה אשר פצתה את פיה, since Korach is a ניצוץ of קין. Someone who has jealousy, משלי says his bones will rot, as it says ורקב עצמות קנא – קרח=308=ורקב and ורקב עצמות=914=בן יצהר בן קהת. The holy city of י”ם does not tolerate jealousy, as is written בי”ם לא היזיק נחש או עקרב, where the נחש הקדמוניrepresents קנא, and the עקרב is רקב ע-צמות.

We mentioned before that the combination of Hashem’s name for the month of Tamuz is derived from the words said by Haman in מגילת אסתר –זה אננו שוה לי. The צבי לצדיק says the words זה אננו remind us of a חז”ל, which says that wherever it says אין in Chumash instead of לא, for example ותהי שרי עקרה אין לה ולד where the אין לה ולד seems redundant, the Midrash tells us that now no, but later yes. Or ציון אין דורש לה, that no one is asking about ציון now, but later yes.

Tamuz is the month that the חרבן began, and the wall around י”ם was breeched- ותבקע העיר. The בעל הטורים says that only one other place in Chumash the word ותבקע is used is in our Parsha – טז:לא קרח when it says ותבקע האדמה אשר תחתיהם. Parshas קרח is always read in Tamuz, the month that the חרבן began. The צבי לצדיק says זה אננו- we don’t have the בהמ”ק now, but later we will

have it. The Midrash says that when Yaakov, after waking up from his נבואה, says אין זה אלה בית אלה-ים, is a hint that there will be a חרבן, but the purpose of the חרבן is for the building that will come later -הבית השלישי. The word זה denotes revelation- גילוי, as it says of Nisan, the month of revelation-החודש הזה לכם , and in the שירת הים, where even a שפחה saw the revelation of the Almightyזה קלי ואנוהו . Tamuz is a month of concealment, when the חטא העגל brought a concealment of the זה, as it says of the first לוחות that were broken— מזה ומזה הם כתובים. The revelation is not with us now- זה אננו, but this will lead to a greater revelation, of which the wait will be worth it -שוה לי. The זה, it says in ספרים refers to Moshe, who had a clear prophesy. זה אננו- Moshe died in the מדבר and didn’t take the yidden into א”י, which would have led to the final Geula, if not for חטא העגל. But- שוה לי, this was worth it for us, since after the yidden sinned, Hashem would have taken out His wrath on us, as the בהמ”ק would have been נצחי and would have never been destroyed ועמך כלם צדיקים=480=זה אננו שוה לי

Tamuz is the fourth month, representing the ספיר of נצח. However, due to the חטא העגל and all the destruction that happened in Tamuz, the נצחיות of י”ם was affected. After יעקב אבינו was מסתלק, Yosef said to his brothers– ואתם חשבתם עלי רעה אלה-ים חשבה לטובה. You, my brothers looked at me in a negative light, but Hashem looked at me positively -לזכות.The month of תמוז is considered by all, as a month of destruction, נפילה and רעה, but the Almighty will reinstate Tamuz to its intended glory- סומך יה-וה לכל הנופלים=453=תמוז=453=אלה-ים חשבה לטובה .

There is only one time in all of תנ”ך that the word תמוז is written. It’s interesting that it is used in connection with ע”ז. The woman would use a type of shaitel head, place lead behind the eyes, and then use fire to heat it up. The lead would melt, and it would appear as if the head was crying, and then they would serve this ע”ז. It’s written that הנשים מבכות את התמוז. In the month of Tamuz, the Satan has שליטה, as we already mentioned that on the words הימים ימי בכורי ענבים, referring to this time, R” Shimshon Astropoli said the letters before (בכורי) ענבם are סמ-אל. The זהומת הנחש is in full bloom- the letters התמוז are the same as זהומת. The question is why is the month of תמוז connected with this ע”ז? The

answer could be the intense heat needed to melt the lead, is symbolic of the extremely hot days of Tamuz. Also we could equate the tears of this ע”ז, with the tears shed during Tamuz and Av, for the חורבן בהמ”ק. On a deeper level, the month of תמוז is a month which is our responsibility to transform it from ע”ז into the way it was originally intended. If not for the חטא העגל, the yidden would have experienced שלמות, and would have entered into ימות המשיח, with

no further Galus, and eternal life. The צירוף of the month of Tamuz, being from מגילת אסתר, hints to this ונהפוך הוא.

Korach believed it was time to usher in the ימות המשיח. He felt that since all the שבט לוי were not involved at all in the חטא העגל, they should be כהנים. This is one peshat of העדה כלם קדשים, that the עדה here was the Leviim. Korach was concerned of all the Leviim, and not just himself. He was also concerned of the כבוד of the בני ראובן that should have their בכורה returned to them. Korach thought the world should now be conducted with מדת הדין, like ב”ש, but the מדת הדין of קדושה where there is no צמצום and no boundaries. This is why Moshe said בוקר וידע יה-וה, implying that now there are the boundaries of day and night. In the future these boundaries will vanish- משיח בן דוד=424=בוקר וידע יה-וה.