Parshat Korach: Korach Was Supposed to Bring the People Closer to Moshe Rabbeinu

"Korach was destined from Heaven for a tremendous role. Hashem gave him oratorical skills, to be a speaker of supreme grace so that he would unite and strengthen the people, so that they would return to believe in Moshe Rabbeinu. For he knew well who Moshe Rabbeinu was; he simply could not overcome his jealousy and hatred. And he needed to unite them with the goal of believing in Moshe Rabbeinu, and for each one to be included within the collective souls of Israel."

"To be included within the collective of Israel means: to know that I am the lowest of all. When can a person be included in the collective of Israel? When I know that I am the lowest, and I am the least, there is nothing less than me, which is what Moshe Rabbeinu attained, as it is said of him: 'And the man Moshe was very humble, more than any man on the face of the earth.' And then, if he had succeeded in including all of the people of Israel, and bringing all of the people of Israel to Moshe Rabbeinu, then he could have risen above the 'place,' and brought all of the people of Israel to the level of 'above the place.'"

Moshe Rabbeinu ascended to high levels and Korach should have continued the people's faith in him

"For the people no longer had a connection to Moshe Rabbeinu, who walked with a veil over his face and concealed himself. And the people slowly began to forget; out of sight, out of mind—a thing that one does not see, one forgets. When a person is inside matter, inside a body, he does not see things. And the role of Korach was—says Rebbe Nachman—to return to the people the faith in Moshe Rabbeinu, to take them out of forgetfulness. But Korach lost out due to his pride and his arrogance, due to his desire for leadership. Even though initially, Korach was worthy of being the leader of all the people of Israel (as the 'Aseret Ma'amarot' explains)."

And everyone saw that Korach was flying in the air, Korach with his family, with his brothers, were flying in the air, because they were among the carriers of the Ark, and 'the Ark carries its carriers.' If Korach is in the air, then can't Moshe be in the air? But Moshe concealed his level; Moshe walked on the ground. They did not see that Moshe was flying in the air, so all the people of Israel saw that Korach and his sons were flying in the air, and Moshe was 'the exception,' walking on foot slowly with a staff, and therefore everyone ran after Korach. They are running after you? Wonderful, excellent! Use this for good, and tell everyone of the greatness of Moshe Rabbeinu—this is Moshe Rabbeinu who walks on the earth, he is truly something else entirely, Moshe Rabbeinu conceals himself! If Moshe can make Korach fly, then Moshe can certainly fly; Moshe Rabbeinu's goal is to make all of the people of Israel fly in the air, to make all of the people of Israel walk on eagles' wings."

Moshe Rabbeinu is not a matter of talent - Moshe is the root of the souls of Israel

"Korach fell into a mistake: he thought that Moshe was a matter of talents; one sees that Moshe is gifted with talents, so Korach will learn these talents slowly, and he too will acquire these talents."

"Besides this mistake, that he thought it was a matter of talents, he fell into another mistake: he thought that Moshe receives his power from the people of Israel, he did not understand that Moshe influences the people of Israel with his power, that Moshe is equal to all of the people of Israel, and he is the root of all the souls of Israel. He thought that the leader receives the power from the people, and the more followers he has, the more of a crowd, the more admirers, then he receives more power from them, because according to the people he has, he has more energy and power to influence and speak."

"So he thought that Moshe receives the power from the people, and not that Moshe is the root of all souls and every soul is a spark from Moshe Rabbeinu. Korach said: 'I will take the entire congregation to my side.' If the power of Moshe is from the people, then I will gather all the people to me, I will assemble all the people to me, and with this power, I will be able to lead the people, and perform miracles and wonders, and ascend to the heavens."

Moshe Rabbeinu was entirely humility

"Rebbe Nachman says that Moshe was not a matter of talents, not a matter of virtues; on the contrary, he was heavy of mouth and heavy of tongue, he did not know how to speak and did not know how to persuade. Rather, Moshe was entirely 'nothingness' (Ayin). What was the virtue of Moshe? That he was entirely 'nothingness,' because Moshe was included in the Infinite Light (Or Ein Sof), he was included in Hashem completely, he nullified his existence, he had no existence, he had no concealment, he had no personal agenda, he did everything for the sake of Heaven, only for Hashem, may He be blessed. Therefore, Hashem could choose him to lead the people of Israel, that he would take the people of Israel out of Egypt, that he would bring the ten plagues upon Pharaoh in Egypt, and he would bring the Clouds of Glory, and he would bring down the Torah from the heavens, because he was a complete 'nothingness' and he had no talent and no virtues."

"Moshe did not receive the power from the people of Israel, rather the power of Moshe was only from Hashem, may He be blessed, in His glory and His essence, because he was 'nothingness'."

'Nothingness' cannot be imitated. One can imitate being a speaker, one can imitate being a preacher, one can imitate being some leader. And Rebbe Nachman says: and to receive this 'nothingness' is only through nullification to Moshe, to believe that Moshe is a different matter that we have no grasp of, it is beyond our understanding, beyond our comprehension. It is not talents, not speeches, and not anything. Moshe does not bring down the Clouds of Glory with speeches. And he does not take the people of Israel out of Egypt through speeches. He is not some talented leader, a leader of supreme grace. He is a leader because he is 'nothingness,' he is a complete 'nothingness,' truly non-existent. And this, says Rebbe Nachman, is where the mistake of Korach was, that out of too much jealousy and honor, Hashem blinded his eyes from seeing who Moshe was, because Moshe was only 'nothingness,' and no one can be 'nothingness' except for Moshe. Throughout all generations, no one can be 'nothingness,' only through nullification to Moshe. In order to be 'nothingness,' one must receive it from Moshe himself.