The Torah portion of Korach relates how Korach and a band of 250 men rebelled against Moshe and Aharon. This revolt took place after the incident of the Meraglim1 sent by Moshe to spy out Canaan, and who returned with a pessimistic report regarding the ability of the people to conquer the land.

The elevation of Aharon to the High Priesthood was what touched off Korach’s revolt. But this elevation took place at least a year before the incident of the Meraglim. Why did Korach wait so long before revolting?

The Meraglim contended2 that it was important for the Jewish people to be separate from the material world. In that way they would not be hindered in cleaving to G‑d through the study of Torah. They therefore desired that the Jews remain in the desert, where they would be freer of worldly distractions. Moshe, however, replied that the physical performance of the mitzvos is vital, since it is through such performance that Jews make a dwelling place for G‑d in this world.

The difference between Torah study and practical mitzvos is the following: Comprehension is a fundamental aspect of Torah, in which there are diverse levels. Some people understand more and some less.

This is not so in the case of the mitzvos. In this regard, all Jews are equal; the donning of tefillin performed by Moshe was exactly the same as the donning performed by the simplest Jew. Moshe and the simple Jew may differ in intensity of concentration while performing the mitzvah , but they did not differ in the physical act.

This is why Korach’s rebellion took place only after the incident with the Meraglim : Korach was aware that Moshe and Aharon far outdistanced other Jews in comprehension of Torah, for Moshe received the Torah directly from G‑d and then proceeded to teach it to Aharon. Korach’s complaint “Why are you setting yourselves above G‑d’s congregation”3 related to that in which all Jews are equal — the performance of mitzvos.

Thus, it was only after the Meraglim had expressed the desire to devote themselves exclusively to spiritual service and were informed that the physical performance of mitzvos is most important that Korach felt justified in his complaint. For with regard to the physical performance of mitzvos, all Jews are indeed equal.

Where did Korach err?

G‑d desires not only the physical performance of mitzvos, but also the proper spiritual intent. A dwelling place for G‑d must provide a home for G‑d’s essence , and His essence must be in a revealed state; it must be a luminous dwelling. Just as a physical structure must be illuminated in order to be habitable, so too, G‑d’s dwelling must be made habitable by providing it with illumination.

In order for G‑d’s dwelling to be illuminated, it is necessary that the mitzvos themselves be performed with the proper intent in order to illuminate the person himself and the surrounding world.

Thus, while Moshe’s and Aharon’s actual performance of mitzvos in no way differed from that of the simplest Jew, the intent with which the mitzvos were performed varied greatly.

G‑d considers the intent as well as the deed.

Based on Likkutei Sichos Vol. IV, pp. 1048-1054.