A vort from the Rebbe on this week's פרשה, פרשת קרח, and connected to ג' Tamuz, the יום ההילולא of the Rebbe. Korach's ta'anah was, as it says in pasuk, he said that כל העדה כולם קדושים, every Yid is holy, ובתוכם ה', within every Yid is ה', מדוע תתנשאו על קהל ה', why are you keeping self higher than the average Yid, which means he complained against having Moshe Rabbeinu. And he brought an example. Chazal say one of the examples he brought was if you have a בית שכולו ספרים, if you have a house full of sefarim, of Sifrei Torah, does it need a mezuzah? And he said it certainly doesn't need a mezuzah. Same thing, if all the Yidden are holy, why do we need somebody, Moshe Rabbeinu, which is like the mezuzah? We don't need if all the Yidden are holy, like if the whole house is full of sefarim, we don't need a mezuzah, which just has a few parashiyot of the Torah.

And the Rebbe explains what was his ta'anah. So the ta'anah of Korach was we don't need a Moshe Rabbeinu. Doesn't mean we don't need a leader. Everyone knows you need a leader. Like it says in Pirkei Avot, if you don't have a leader, it's total chaos. You have to have a leader, that's a gashmiyusdike, understandable thing. You also need someone to teach you. If you want to learn Torah, there's no way you could learn if you don't have a teacher, you don't have a melamed, you don't have someone teaching you. That's not the kind of ta'anah that he had. His ta'anah was why do we need a Rebbe, the way Chassidut explains what is the inyan of a Rebbe. A Rebbe is not just to teach you Torah, which he does that, too, but that's not his main function. Main function to instill in the תלמידים, in the חסידים, in the Yidden, the inyan of yirat shamayim, to instill in them אהבת ה' and יראת ה', to instill in the Yidden the bittul that they have to ה'. As it's explained in Chassidus that the truth is we have to remember that everything is ה' and everything has to be permeated with the bittul to ה', and that's what the inyan of a Rebbe is.

And that's what קרח טענה'ד. Korach's claim was we don't need somebody like that. It's enough all the Yidden, and if they learn Torah and they do mitzvot, that's good enough. We don't need the concept of somebody who will instill in them ahavah and yirah, that's not important. And he brought a ra'ayah from בית שכולו ספרים. A house full of sefarim means like a person who's full of sefarim, a person knows a lot of Torah, he's full of sefarim, he's full of Torah, he has Torah. Nevertheless, he claimed you don't need a mezuzah. But the truth is not like that. The truth is that you do need a mezuzah. Why does it need a mezuzah? If you learn Torah, why do you need a mezuzah? The mezuzah represents the inyan of אהבת ה', יראת ה'. It says in mezuzah is written שמע ישראל, ואהבת את ה' אלקיך, אהבת ה', והיה אם שמוע is connected to יראת ה', fear of ה'. You must have ahavah v'yirah, and when you learn Torah, it's very important to learn it with אהבת ה', יראת ה'. And that's why we need a mezuzah, but קרח טענה'ד you don't need a mezuzah. It's okay if you're full of sefarim, you learn and that's good enough. You don't need that special thing to instill in the person אהבת ה', יראת ה', and all the inyanim that goes along with it. And that was his ראיה בנוגע משה רבינו, too. You don't need somebody who to work specially on instilling in a person these ruchniyusdike feelings that you're supposed to have. And that's why he said: כל העדה כולם קדושים, they're all holy. ובתוכם ה', they're all of Hashem', which is true. Every Yid has Hashem' within him, every Yid has a neshamah. And nevertheless, you still need a Moshe Rabbeinu. Moshe Rabbeinu, the person who instills the יראת שמים into the Yidden, the אהבת ה', יראת ה'. And that's connected to ג' Tammuz, the day the יום ההילולא of the Rebbe, that the Rebbe is the one that instills in us the real understanding of ein od milvado the way Chassidus explains that there's nothing but Hashem' and brings out within us the true bitul, nullification to Hashem', that everything that we do, ס'איז אַ דורכגענומען, should be absorbed with the inyan of recognition of ein od milvado, that there is nothing but Hashem'.