vort of the Rebbe on this week's parashah, Parashat Korach, and its connection to ג' Tammuz, the yom hahilula of the Rebbe. In the beginning of the parashah, we learn about Korach's machloket against Moshe Rabbeinu. And the pasuk starts off by saying ויקח קורח. Korach took, and as Rashi explains, it means he took himself aside and made a machloket against Moshe Rabbeinu and Aharon, and his main ta'anah was that he wanted to be the kohen gadol. On the first words, ויקח קורח, רש\"י writes like this: פרשה זו יפה נדרשת במדרש של תנחומא. This parashah is darshened nicely in the midrash of Rav Tanchuma. Now, simple peshat is that Rashi is trying to give an introduction to everything he says later. Rashi starts off saying that in מדרש של תנחומא, we have interesting peshatim of what happened with Korach and Moshe Rabbeinu, etc., etc. And Rashi writes it, so the other pieces, the further part of Rashi's commentary, he brings what was what happened then according to מדרש של תנחומא, so he gives an introduction that this parashah is darshened nicely in the מדרש של תנחומא. But the Rebbe has a deeper peshat. The Rebbe said what Rashi means is like this: על דרך הרמז, what Rashi hints to. We know that the

main machloket was Korach wanted to be the kohen gadol. It says in chasidut that really when Mashiach will come, the Leviim will be the Kohanim. So this idea that a Levi will could be the Kohen Gadol is going to happen when Mashiach will come, לעתיד לבוא, in the future. Korach already felt that it's time that we should do what what's going to happen in the future. He wanted to be the Kohen Gadol because he felt that he was at the level already like it'll be in the future when Mashiach will come, so therefore he deserves to be the Kohen Gadol. It was wrong. The idea is right, but the time hasn't come for it yet. Hashem did not say that this is the time for it yet. So really it started all by Korach with a good idea. He wanted already to have the time of Mashiach, etc., etc., but to act upon it and to demand it to be, that is against Hashem's will. So it started with something good, the feeling that he had that he wants it to be like the time of Mashiach is a good feeling, but to act upon it and say that's what actually has to happen, that is wrong, and that's how it was משתלשל. It turned out started off with a good ta'anah, but because he acted upon it against Hashem's will, it went all the way down and it turned into the terrible thing that he did. And this is

what Rashi says the way the Rebbe explains: פרשה זו יפה נדרשת. When you go into דרוש of this פרשה, there are four ways of learning the Torah: פשט, רמז, דרוש, סוד. פשט is the simple simple explanation, רמז are hints, דרוש is when you דרשן, you go deeper into what happened behind the scenes, so to speak, and then you have סוד, which are the secrets of the Torah. So Rashi says if you go into the Midrash, which means if you look a little bit deeper and you look behind the scenes, then this פרשה is יפה. This פרשה is good. In other words, behind the scenes, what's the essence of the טענה of Korach is יפה, is nice. The problem is that this is a Midrash Rav Tanchuma. The word Tanchuma is a name of a person, but it's also has the meaning of תנחומין, which means comfort. When Mashiach will come, that's the time we'll be comforted from the גלות. So this that Korach wanted is only שייך to Tanchuma, it's only shayach as at the time of the comfort when Mashiach will come, and not now. But if so, even though b'etzem it was good, but the way it came out and what he did about it was bad, and it was very bad. But Rashi wants to tell us that you have to look deeper in what's behind things, and if you look what's behind things, there is something good in it, there is a good aspect in it, which is the reason why the parsha is called Korach, even though it says you shouldn't use a name of a rasha to give a name of a rasha, so how come a whole parsha is named with Korach? We have the same question by Balak. Okay, true, but each parsha we have to deal with the parsha. So why is it called Korach? Because there is something positive in Korach. Korach's wanting to reach the level of the way it'll be the time of Mashiach is good, and that's what we have to listen, that's what we have to follow, that's a lesson we have to take from it. But there's another lesson, that we shouldn't be like Korach to make a מחלוקת, that's true, the pasuk says that clearly: ולא יהיה כעדת קורח, should not be like Korach. But

there's also something positive with learning what he wanted, what was his פנימיות, even though בחיצוניות it wasn't good. So you have to look at the פנימיות. And that's what Rashi says, that פרשה זו יפה נדרשת, if you darshen it, which means you darshen you look deeper, it'll be yafeh, but it is a Midrash Rav Tanchuma, the time for it is only at the time of Tanchuma, of the תנחומין. And the Rebbe says a lesson that we take from here is that we always have to look at the depth and see how every- always find the good part in something in everything. Even when you meet a Yid and for an out- Outwardly, superficially, he looks like he's in a very low מדרגה, but you have to know that deep, deep down, there is good in him. And therefore, you're able to, you have to reveal and take that good out, throw away the bad and take the good out. The same thing like here by Korach. And this is connected to ג' Tammuz, because this is one of the special characteristics of the Rebbe. When the Rebbe looked at a Yid, no matter how low he was, the Rebbe saw his good, he saw his potential. Not only that, we find all kinds of stories in Torah and and and and Tanach, and the Rebbe could bring out a good point, and even though it looks like it's a terrible thing and the Torah is trying to tell us something negative, there's always something good to take out. And certainly when it comes to looking at a Yid, the Rebbe teaches us that we have to see the penimiyut, the drash, the inside, that it's always good. And if we see that good, then we have to use our kochot to bring out that good into the open, and to be mekarev the ייד, that he should openly become good, and to bring the penimiyut outside into the chitzoniyut.