קרח

And we will explain.

It is known, simply, from the writings of the Ari z"l in countless places, that in every letter there is an aspect of “pronunciation” and an aspect of “writing,” in simplicity and in milui. For example, the letter alef, in its aspect when it is written in simplicity, is without milui. However, when one speaks, it is read “alef,” and its essence is the letter alef with milui. Thus there are here in the letter alef pashut and milui.

And the Rav zlh"h explained that the milui of the letters is more din than their simplicity, and the reasoning for this is that the less something is explained and the more abstract it is, the more spiritual it is, and consequently it is more of the rachamim of simple existence. And the opposite: the more something is close to the intellect, the more explained it is; thus it is more material and closer to the world of separation, and consequently it expresses more an aspect of din.

Milui is in gematria Elokim, for the name Elokim is the attribute of din, and the milui of the letters is from their root—more din and Gevurah than their peshitut.

The name Ayin-Bet indicates Chesed, and it also עולה thus in gematria. And behold, the name Ayin-Bet is the name Havayah in milui; if so, despite the fact that it expresses the matter of yod-hei-vav-hei, i.e., the primary root of the simple name from its milui, there will nevertheless be in it, in a certain measure, a bit of Gevurah, and that is the milui itself of the name. And the name Ayin-Bet will be thus: yod-hei-vav-hei; vav-dalet, yod; yod-vav, yod; hei-hei. And behold, it עולה “yudiyu,” which is the name and its milui; and thus in gematria it עולה “havayah,” which is the name whose root is vav, and its milui in gematria.

In general, the Kohen is from the attribute of Chesed, and the Levite is from the attribute of din. However, in particulars, the tribe of Levi is divided and distinct from the Kohen; and behold, the Kohen expresses the attribute of Chesed and the Levite expresses the attribute of Gevurah.

Therefore the Kohen expresses the essential rootings of the name—its root being “Y-H-V,” and the Levite expresses the milui of the name which עולה in gematria Mem-Vav; therefore Levi in gematria is Chaf-Vav like din—“ana d’din k’ḥushban,” in gematria Mem-Vav, ḥushban.

We may say according to what has been explained, that when Moshe Rabbeinu took and added the letter yod and gave it to Hoshea bin Nun, of the tribe of Ephraim, he intended to weaken the כוח of the Gevurot in the aspects of Levi. However, when Korach—who is the Gilgul of Kayin, as explained above—glanced and recalled what had been from earlier times, he saw the act of Hevel at that time, for Moshe Rabbeinu (Hevel), who is his Gilgul, had already rectified this sin by concealing the Shekhinah. And even though Moshe Rabbeinu had refrained, in the act of the bush, from looking at the Shekhinah, nevertheless a fear arose in Korach lest the fear of taking the side of Hevel (Moshe) against the side of Kayin awaken in him, and the Ohr of Abba should come to his lights—the aspect of his life-force—and he would not come. Thus Korach thought accordingly.

And since the matter of Levi relates to the lights of the name Ayin-Bet, which is Abba, as is known, and in light of what has been explained that the milui of the name Ayin-Bet is Mem-Vav as the ḥushban of Levi, if so it was clear to him that Moshe was twisting and inclining the lights of Abba from coming to him, in order to bring them to Rachel Partzuf, for his vitality, like the act of Hevel; therefore his anger went out and he decided to go out in an open dispute against Moshe Rabbeinu.

And behold, it is wondrous in this, and see a hint in it, that the letter yod that he took—its milui is “yod,” which is in gematria thirty-six, namely “לא"ה.”

The ultimate intent was the silencing of the sending of the spies, as will be explained above.