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The above encouragement which we draw from Shabbos Rosh Chodesh Tammuz should inspire us to do more the nearer we get to the 12th-13th of Tammuz, especially in this, the hundredth anni­ versary of the birthday of the Previous Rebbe.

2. There is a perplexing question about this week's Parshah. Why is it called Parshas Korach when Korach was the one who quar­ reled with "Moshe who is true, and his Torah which is true?" In­ stead of having his name perpetuated, shouldn't it be counted among "the names of the wicked should rot?" The Gemorah (Yoma 38b) comments on the names of the wicked saying, "their names should rot by not mentioning them." This would be especially true in this case since there is a commandment "do not be like Korach and his company."

This question is compounded by the fact that most Parshiyos are named after the first word in the Parshah (e.g. Vayeira, Vayeitze, Vayishlach etc). In this Parshah, however, the proce­ dure is changed. Instead of the first word in the Parshah, Vayikach, the second word, Korach, was chosen!

The puzzle becomes more complex when we consider the follow­ ing: In Parshas "Vayeitze" the second word, "Ya'akov," is not in­ eluded in the Parshah's name. Why then is this week's Parshah given the name Korach when Korach was a wicked person who rebelled against Moshe? Although the name Korach is mentioned in the Torah, Korach is no where found as the name of the Parshah given in the Mishnah, the Gemorah, or in the Bereisah. It is first mentioned in the works of the Geonim, and then by the Rambam, and it has now become the custom of Jews to call the name of this Parshah Korach. Why was the name Korach chosen for the name of this Parshah?

To understand the explanation we must make a distinction be­ tween the individual Korach and the rebellion of Korach (C).

Due to his illustrious ancestors, Korach's spiritual level was very high. Korach descended from Ya'akov Avinu, as it is stated in Chronicles (I, 6:22-23), "Korach the son of Yitzhor, the son of Kehos, the son of Levi, the son of Yisroel (Ya'akov)." As a child Korach's "breath was pure, without sin," and still later he was one of the "bearers of the ark." It was only later

(C) This dichotomy is also applicable to the Meraglim (spies) who were sent out by Moshe. These spies were the princes of the people, and were personally chosen by Moshe. It was their sin which was grievous, not they themselves. (Chassidus explains that their sin was actually of a lofty nature, that they didn't want to descend from their high spiritual level to go into Eretz Yis- reel where they would have to deal with the physical world.)

STUDENTS' TRANSLATION - UNEDITED