Dispute for Heaven's sake ends in unity

במשנה כל מחלוקת שהיא לש"ש סופה להתקיים זו מחלוקת שמאי והלל ושאינה לשם שמים מחלוקת קרח כו' וכן הוא בזוה"ק דפליג על שבת שנק' שלום ואחיד במחלוקת ע"ש.

In the Mishnah (Avos 5:17): "Every dispute that is for the sake of Heaven (l'shem Shomayim) is destined to endure — this is the dispute of Shammai and Hillel; and one that is not for the sake of Heaven — the dispute of Korach and his assembly, etc." And so it is in the Zohar HaKadosh, that Korach contended against Shabbos, which is called "peace" (shalom), and seized hold of machlokes — see there.

The Sefas Emes frames the piece with the Mishnah's distinction between constructive and destructive disputes, and the Zohar's point that Korach's quarrel was an attack on Shabbos, the embodiment of shalom.

כי בודאי יש מקום לחילוקי דיעות שנמצא בבנ"י כמ"ש כשם שאין פרצופיהם שוה כך אין דיעותיהם שוות.

For surely there is a place for differences of opinion that exist among Bnei Yisrael, as is said, "Just as their faces are not alike, so their opinions are not alike."

Disagreement itself is legitimate and even God-given; just as no two faces are identical, no two minds see exactly alike.

והענין עפ"י מ"ש אא"ז מו"ר ז"ל על המשנה אם אין אני לי מי לי כי כל אדם נברא לתקן דבר מיוחד שאין אחר יכול לתקן וכן בכל זמן וזמן מיוחד תיקון אחר.

And the matter is based on what my great-grandfather, my teacher, of blessed memory, said on the Mishnah "If I am not for myself, who is for me?" — that every person was created to rectify a particular thing that no other can rectify, and likewise in every era there is a different, particular tikkun.

Citing the Chiddushei HaRim, the Sefas Emes explains that each individual has a unique tikkun no one else can accomplish, and each generation has its own distinct task — the meaning of "if I am not for myself."

עכ"ז כשאני לעצמי מה אני שצריך כל אחד לבטל חלק פרטי שלו אל הכלל ע"כ דפח"ח.

Even so, "when I am for myself, what am I?" — for each person must nullify his own particular portion to the klal (the collective whole); these are his beautiful words.

Yet the Mishnah continues "when I am for myself, what am I": one's unique role only has value when one nullifies one's private portion into the greater whole of Klal Yisrael.

וענין זה נוהג בעולם שנה נפש.

And this principle applies in [the three realms of] olam (space/world), shanah (time/year), and nefesh (soul).

The pattern of unique parts unified into a whole governs all three classic dimensions: world, time, and soul.

כי בששת ימי בראשית נברא בכל יום ענין מיוחד לא ראי זה כראי זה.

For in the six days of Creation, each day a particular matter was created, no one resembling another.

In the realm of time, each of the six days of Creation brought forth its own distinct creation, unlike the others.

אך השבת הוא הכולל כל הימים והוא כלי מחזיק ברכה ע"י שיש בו האחדות לכן הוא קיום כל הימים כדאיתא באת שבת באת מנוחה ונגמרה המלאכה כי אם אין שלום אין כלום.

But Shabbos is what includes all the days, and it is "a vessel that holds blessing," because it possesses unity (achdus); therefore it is the endurance of all the days, as is brought, "When Shabbos came, rest came, and the work was completed" — for if there is no peace, there is nothing.

Shabbos unifies and completes the six days; because it holds achdus, it is the "vessel that holds blessing" and the very sustenance of all the days — for without shalom, nothing endures.

וכמו כן בנפשות כל נפש יש בו ענין מיוחד ובנ"י הם הכלל.

And likewise among souls, each soul has its own particular matter, and Bnei Yisrael are the klal (the unifying whole).

In the realm of nefesh, every individual soul has its unique character, and the collective of Bnei Yisrael is the unifying body that binds them.

אעפ"כ בבנ"י עצמם יש ג"כ צדיק הכולל כל הפרטים כדאיתא שיהי' יודע להלוך נגד רוחו של כל אחד וכמו כן בעולם ציון מכלל יופי שיש בכל מקום ענין ויופי מיוחד.

Even so, within Bnei Yisrael themselves there is also a tzaddik who encompasses all the individuals, as is brought that he should know how to relate to the spirit of each one; and likewise in the realm of space, "Tziyon, the perfection of beauty" — for every place has its own particular matter and beauty.

Just as Shabbos unifies time, a unifying tzaddik (a leader attuned to each person) gathers all the souls, and Tziyon — "the perfection of beauty" — unifies space, containing the particular beauty of every place.

וארץ ישראל וביהמ"ק הי' בו שורש כל מיני יופי של כל המקומות.

And in Eretz Yisrael and the Bais Hamikdash there was the root of every kind of beauty of all the places.

The Land of Israel and the Bais Hamikdash held the source of all the world's varied beauty gathered into one.

והנה כן עשה השי"ת שיהי' מקודם ששת ימי המעשה ואח"כ יהי' חיבור אחד מכולם.

And behold, Hashem Yisbarach arranged it so that first there would be the six days of activity, and afterward there would be a single unification of all of them.

The Divine design is intentional: first diversity and separation (the six days), then a single binding together of all into unity.

וכמו כן הגם כי המחלוקת צריך להיות שכל אחד יאמר דעתו אבל הכל כדי שיהיה אח"כ אחדות אחד.

And likewise, although there must be "dispute" — that each one states his own opinion — yet it is all in order that afterward there be one unity.

So too with machlokes l'shem Shomayim: each may voice his view, but the whole purpose of the diversity is to arrive ultimately at a unified truth.

כדכתי' והב בסופה אהבה בסופה זה הוא מלחמת ה' לש"ש ומתחיל בפירוד ומסיים בחבורא ואז מתקיים כמ"ש עושה שלום במרומיו.

As it is written, "Vehev b'Sufah" (Bamidbar 21:14) — "love at its end" — this is "the war of Hashem" for the sake of Heaven, which begins in separation and concludes in union; and then it endures, as it is said, "He makes peace in His heights."

Chazal read "Vehev b'Sufah" as ahavah b'sofah — love at the end: a dispute for Heaven's sake starts in division but ends in connection, and that enduring peace mirrors "He makes peace in His heights."

והנה מרע"ה ואהרן המה הראשים הכוללים כל נפשות בנ"י כמ"ש בגמ' ומדרש מה טוב כו' שבת אחים גם יחד כו' כטל חרמון כו' שם צוה ה' את הברכה כו'.

And behold, Moshe Rabbeinu and Aharon are the heads who encompass all the souls of Bnei Yisrael, as is stated in the Gemara and Midrash on "How good... when brothers dwell together in unity... like the dew of Chermon... there Hashem commanded the blessing..." (Tehillim 133).

Moshe and Aharon are the unifying "heads" of all of Klal Yisrael, the "brothers dwelling together" upon whom the blessing rests.

כמו שביהמ"ק הי' הברכה לכל המקומות כן אחים הללו המשיכו הברכה לכל בני ישראל.

Just as the Bais Hamikdash was the source of blessing for all places, so these brothers drew down blessing to all of Bnei Yisrael.

As the Bais Hamikdash unified space and channeled blessing everywhere, Moshe and Aharon channeled blessing to every Jew.

וכתי' גם יחד הוא כשכל בנ"י נתאספו והי' האחדות בהם אז חל עליהם הברכה משני שדיים אלו כדכתי' שני שדיך כו'.

And it is written "gam yachad" (also together) — this is when all of Bnei Yisrael are gathered and there is unity among them; then the blessing rests upon them from these two "breasts" (shadayim), as it is written, "your two breasts..." (Shir HaShirim).

"Together" means: only when Bnei Yisrael are united does the nourishing blessing flow to them from Moshe and Aharon, the "two breasts" that sustain Klal Yisrael.

וגם זה אמת כי בכל עת שיש אחדות בבני ישראל מתעורר כחות אלו של משה ואהרן.

And this too is true: that whenever there is unity among Bnei Yisrael, these powers of Moshe and Aharon are aroused.

These unifying powers are not confined to the past; whenever Bnei Yisrael achieve achdus, the spiritual forces of Moshe and Aharon are reawakened.

ובגמ' דהוריות דרשו שמן המשחה צנצנת המן ומקלו של אהרן נגנזו ולמדו משמרת משמרת דורות דורות ע"ש פי' שכחות שהמשיכו מרע"ה ואהרן נשאר נגנז לדורות.

And in the Gemara Horiyos (12a) they expounded that the anointing oil, the jar of the mahn, and Aharon's staff were hidden away, deriving this from the repeated words "mishmeres, mishmeres" and "doros, doros" (for the generations) — see there; the meaning is that the powers that Moshe Rabbeinu and Aharon drew down remained concealed for all generations.

The hiding away of the anointing oil, the mahn, and Aharon's staff signifies that the spiritual forces these leaders established were stored up and remain available to Bnei Yisrael throughout all generations.

וגם בשבת קודש שיש האחדות בישראל מתקיים שבת אחים גם יחד כדאיתא שמרע"ה מחזיר לבנ"י הכתרים.

And also on Shabbos Kodesh, when there is unity among Yisrael, "the dwelling of brothers together" is fulfilled, as is brought that Moshe Rabbeinu returns the crowns to Bnei Yisrael.

On Shabbos, the day of achdus, this unifying power is realized — and Moshe restores to Bnei Yisrael the crowns they received at Sinai and lost through the Golden Calf.

וגם פריסת סוכת שלום שהוא מדת אהרן.

And also the "spreading of the sukkah of peace," which is the attribute of Aharon.

The Shabbos blessing of "spreading a sukkah of peace" expresses Aharon's middah — the pursuer of shalom.

ובמד' ואהרן מה הוא בשעה שיצק שמן המשחה על ראשו נזדעזע שמא מעלתי דכ' על בשר אדם לא ייסך כו'.

And in the Midrash: "And Aharon, what is he?" — at the moment the anointing oil was poured upon his head he trembled, fearing "perhaps I have committed me'ilah (misappropriated sanctified property)," since it is written, "upon the flesh of a man it shall not be poured" (Shemos 30:32).

The Midrash relates that when Aharon was anointed he trembled with fear that he had misused holy oil, since the Torah forbids pouring it on ordinary human flesh.

ממשמע שנא' כן.

From the implication of what is stated thus.

The very wording of the prohibition contains a hidden teaching, which the Midrash now draws out.

א"כ אהרן אינו בכלל בשר אדם.

Therefore Aharon is not included in [the category of] "the flesh of a man."

Since a Heavenly voice reassured him, it emerges that Aharon transcended the category of ordinary human flesh.

כי מלאך ה' צבאות הוא.

For "he is an angel of Hashem, Master of Legions" (Malachi 2:7).

Aharon's level was that of "a malach of Hashem," beyond the ordinary bounds of mortal flesh.

וז"ש ואהרן מה הוא כי לא ידעו קרח ועדתו מהותו של אהרן הכהן כדאיתא במד' שלח שאמר פנחס הכהן מבקש נראה ואינו נראה ע"ש.

And this is the meaning of "And Aharon, what is he?" — for Korach and his assembly did not know the true essence of Aharon HaKohen, as is brought in the Midrash on Shelach, that he said "Pinchas the Kohen is seeking [honor]" — "he is seen and yet not seen" — see there.

Korach's error was that he failed to perceive Aharon's true, hidden essence; he saw only the external man and not the angelic, concealed level within.

ובמדרש שנחלק קרח על מצות ציצית ומזוזה.

And in the Midrash, that Korach disputed over the mitzvos of tzitzis and mezuzah.

Korach mockingly challenged the mitzvos of tzitzis (a fully techeiles garment) and mezuzah (a house full of sefarim), which the Sefas Emes now interprets symbolically.

דכ' ה' אורי וישעי שבנ"י צריכין להמשיך כחות עליונים מהארת הנשמה.

For it is written, "Hashem is my light (ori) and my salvation (yishi)" (Tehillim 27:1) — that Bnei Yisrael must draw down supernal powers from the illumination of the neshamah.

Bnei Yisrael have two tasks corresponding to "my light" and "my salvation": to draw down lofty spiritual forces from the radiance of the soul.

ומרע"ה ואהרן המשיכו אלה הכחות לדורות.

And Moshe Rabbeinu and Aharon drew down these powers for all generations.

Moshe and Aharon established these very channels of light and salvation as a permanent inheritance for Bnei Yisrael.

וזה שנזדעזע שמא מעלו.

And this is why he trembled, "perhaps they have committed me'ilah."

Aharon's trembling reflected his profound humility and awe at being made a vessel for such holy, supernal power.

רק השי"ת הסכים עמהם ונשאר לנו ע"י המצות לעורר בכל יום אלה הכחות כי הטלית הוא מעין בגדי כהונה של אהרן לעורר חסד ה'.

But Hashem Yisbarach agreed with them, and it remained for us, through the mitzvos, to arouse these powers every day — for the tallis is akin to the priestly garments of Aharon, to arouse the chesed of Hashem.

Hashem affirmed their avodah, leaving us the mitzvos as daily means to awaken these forces: the tallis parallels Aharon's bigdei kehunah, arousing Divine chesed.

וע"ז מבקשין הראנו ה' חסדך הוא אהרן שבזכותו כתיב עין בעין נראה אתה ה'.

And concerning this we request, "Show us, Hashem, Your chesed" — this is Aharon, in whose merit it is written, "Eye to eye they see, that You, Hashem [are in the midst of this people]" (Bamidbar 14:14).

The prayer "show us Your kindness" invokes the power of Aharon, whose merit brings the open revelation of Hashem "eye to eye."

וכ"כ בציצית וראיתם אותו דכתיב אתה הראת לדעת.

And so too with tzitzis: "and you shall see it" (ure'isem oso), of which it is written, "You have been shown, to know" (atah hareisa lada'as, Devarim 4:35).

The seeing-mitzvah of tzitzis likewise connects to revelation and knowledge — "you have been shown, in order to know" that Hashem is the One God.

שיש בבנ"י כחות חיצוניות ופנימיות.

For there are within Bnei Yisrael outer powers and inner powers (chitzoniyus and penimiyus).

Bnei Yisrael possess two dimensions of holiness: an external, revealed one and an inner, hidden one.

הטלית ובגדי כהונה הם בהתגלות ה' אורי.

The tallis and the priestly garments are in the realm of revelation — "Hashem is my light."

Garments worn outwardly — tallis and bigdei kehunah — belong to the revealed, outer dimension, "Hashem is my light."

והדעת בפנימיות בחי' תפילין ומזוזות שמות הקודש הנחקקים בפנימיות בני ישראל וע"י אלה המצות יכולין לבוא אל הדעת כמ"ש למען תה' תורת ה' בפיך.

And the da'as is in the inner dimension — the aspect of tefillin and mezuzos, the holy Names engraved within the innermost being of Bnei Yisrael; and through these mitzvos one can come to da'as, as it is written, "so that the Torah of Hashem shall be in your mouth" (Shemos 13:9).

Tefillin and mezuzah — containing Hashem's holy Names — belong to the inner dimension of penimiyus, engraving Divine awareness within, and through them one attains true da'as.

וזהו וישעי בחי' משה רבינו ע"ה מושיען של ישראל וז"ש וישעך תתן לנו שהוא דביקות בעצם הנפשות בפנימיות הדעת כנ"ל.

And this is "my salvation" (yishi) — the aspect of Moshe Rabbeinu, the savior of Yisrael; and this is "Your salvation grant us" (Tehillim 85:8), which is deveikus in the very essence of the souls, in the inner da'as, as above.

"My salvation" corresponds to Moshe, the inner dimension of penimiyus; "grant us Your salvation" is a request for deveikus at the soul's core, in inner da'as.

ועל זה כתיב שלח אורך ואמתך בחי' משה רבינו ע"ה ואהרן כנ"ל.

And concerning this it is written, "Send forth Your light and Your truth" (Tehillim 43:3) — the aspect of Moshe Rabbeinu and Aharon, as above.

"Your light" (Aharon, the outer revelation) and "Your truth" (Moshe, the inner da'as) together correspond to these two leaders and their two dimensions.

והנה אות המטה של אהרן הי' להודיע כי כחות מרע"ה ואהרן הוא משמים דכתיב בוטח בעשרו יפול וכעלה צדיקים יפרחו וזה נתקיים במחלוקת קרח שהי' לו מפלה ופרח מטה אהרן.

And behold, the sign of Aharon's staff was to make known that the powers of Moshe Rabbeinu and Aharon are from Heaven, as it is written, "One who trusts in his wealth shall fall, but like a leaf the righteous shall flourish" (Mishlei 11:28); and this was fulfilled in the dispute of Korach, who had a downfall, while Aharon's staff blossomed.

The blossoming of Aharon's staff proved his power was Heaven-given; Korach, who "trusted in his wealth," fell, while the tzaddik "flourished like a leaf" — Aharon's staff bloomed.

[וכן מצאתי ג"כ ברבינו בחיי וגם בילקוט].

[And I likewise found this in Rabbeinu Bachya and also in the Yalkut.]

The Sefas Emes notes that this interpretation is supported by Rabbeinu Bachya and the Yalkut.

ופי' הפסוק כי הצדיקים הם כעלה שהיא רכה ודקה ועי"ז עצמו יש להם חיות וכח חדש בכל עת שהם דבוקים בשורש ע"י הביטול כדכתי' ואהרן מה הוא.

And the explanation of the verse is that the tzaddikim are like a leaf, which is soft and thin, and through this very [softness] they have fresh vitality and new strength at all times, because they cling to the root through bittul, as it is written, "And Aharon, what is he?"

The tzaddik's "leaf-like" softness — his self-nullification — is precisely his strength: through bittul he stays attached to the Source and constantly renews his vitality, like Aharon who said "what am I?"

אבל הבוטח בעשרו והוא קשה כעץ נופל.

But the one who trusts in his wealth, who is hard like wood, falls.

Korach, rigid and self-reliant like dry wood, had no connection to the root and therefore fell.

וכתי' מטה אהרן בתוך מטותם כמ"ש לעיל שבת אחים גם יחד שכחו של כה"ג הוא כשכל בנ"י מתאספין ונעשין אגודה אחת אז חל עליהם כלי מחזיק ברכה.

And it is written, "Aharon's staff was in the midst of their staffs" — as stated above, "the dwelling of brothers together"; for the power of the Kohen Gadol is when all of Bnei Yisrael gather and become one bound bundle (agudah achas), then the "vessel that holds blessing" rests upon them.

Aharon's staff being "among" the others shows that his power as Kohen Gadol is bound up with the unity of Bnei Yisrael; only when they form one agudah does the vessel of blessing rest on them.

והסיוע היורדת משמים.

And the assistance that descends from Heaven.

With that unity comes the Heavenly siyata that flows down to Bnei Yisrael.

וקרח התחזק רק בכח עשרו שלמטה.

And Korach strengthened himself only through the power of his wealth, which is below.

Korach drew on nothing but his earthly riches — a power rooted entirely below, cut off from Heaven.

ועיין בס' נועם אלימלך שפי' כן ויקח ואתפליג ע"ש.

And see in the sefer Noam Elimelech, who explained thus on "Vayikach" — "and he separated himself" — see there.

The Noam Elimelech reads "Korach took" as "Korach separated himself," cutting himself off from the unifying whole.

והנה במשנה סופה להתקיים וביארו בגמ' במחלוקת שמאי והלל מאחר שאלו ואלו דברי אלקים חיים למה זכו ב"ה לקבוע הלכה כמותם שנוחין ועלובין היו ע"ש בעירובין.

And behold, the Mishnah says "destined to endure," and they explained in the Gemara regarding the dispute of Shammai and Hillel: since "these and these are the words of the living God," why did Beis Hillel merit to have the halachah fixed like them? Because they were pleasant and humble — see there in Eruvin (13b).

The Gemara asks why Beis Hillel's view prevails when both sides are "the words of the living God," and answers that it was their humility and graciousness.

והענין הוא עפ"י מ"ש במ"א דכתבו חז"ל שעלה במחשבה לברוא במדה"ד וראה שאין עולם מתקיים ושיתף מדה"ר.

And the matter is based on what is stated elsewhere, that Chazal wrote that it arose in [Hashem's] thought to create the world with the attribute of strict justice (midas hadin), and He saw that the world could not endure, so He joined the attribute of mercy (midas harachamim) to it.

The Sefas Emes invokes the Midrash that Hashem first "intended" to create with strict din alone, then partnered it with rachamim so the world could survive.

ובארנו כי לא הי' שינוי ח"ו רק שכן הי' הבריאה שיהי' בכל דבר תחילתו סדר הדין ובגמר ישתתף מדת הרחמים.

And we explained that there was no change, Heaven forbid; rather, this is how creation was [designed] from the start — that in everything its beginning is the order of din, and at the conclusion the attribute of mercy is joined.

This was no change of mind in Hashem; rather, all of creation is built to begin with din and conclude with rachamim — strictness first, mercy at the end.

ופי' אלו ואלו דברי אלקים חיים שב' הדיעות מתקיימים בשמים רק בעוה"ז הלכה כב"ה.

And the meaning of "these and these are the words of the living God" is that both opinions exist in Heaven, only that in this world the halachah follows Beis Hillel.

Both views of Shammai and Hillel are eternally true in the upper world; the ruling like Hillel applies only here, in this world of mercy.

ובשם האר"י ז"ל איתא סופה להתקיים כי לעתיד יהי' הלכה כב"ש.

And in the name of the Arizal it is brought that "destined to endure" means that in the future the halachah will be like Beis Shammai.

The Arizal teaches that in the future world, where strict din is fulfilled in perfection, the halachah will follow the stricter Beis Shammai.

והוא כנ"ל סוף מעשה במחשבה תחלה.

And this is as above: "the end of the deed was first in thought" (sof ma'aseh b'machshavah techilah).

This matches the principle that the ultimate end (Beis Shammai's strict din) was the original intent, realized only at the very end.

כי בודאי כמו שעלה במחשבה כך יהי' רק בנתיים בעוה"ז מתנהג בשיתוף מדת הרחמים.

For surely, just as it arose in [Hashem's] thought, so it will ultimately be; only that in the meantime, in this world, conduct is governed by the partnership of the attribute of mercy.

The original "thought" of pure din will be fulfilled in the end; for now, this world is run through the blend of din and rachamim — hence the ruling like Hillel.

וקרח שרצה שיגמור בפועל במדת הדין שהוא מדת הלוים וזה א"א.

And Korach wished to conclude, in actual practice, with the attribute of din, which is the attribute of the Leviim — and this is impossible.

Korach's error was demanding that the world be run now, in practice, by pure din — the Levite attribute — which is impossible in this world of mercy.

וכן איתא כי הלוים הוא התעוררות הראשון אבל הגמר צריך להיות בחסד כדאיתא שמאלא אתער וימינא עביד.

And so it is brought that the Leviim are the initial arousal, but the conclusion must be in chesed, as is brought, "the left arouses, but the right acts" (semala is'ar viyamina avid).

The Leviim (the "left," gevurah/din) provide the initial spark of arousal, but the actual completion must come through the "right" — chesed.

ובודאי המחלוקת של קרח היה צריך להיות רק שלבסוף יבטל עצמו אל האמת.

And surely the dispute of Korach did have a place to exist — only that in the end he should have nullified himself to the truth.

Korach's challenge could have been legitimate had he ultimately submitted his view to the truth; his sin was refusing that final bittul.

ועיין בזוה"ק בראשית באריכות ענין קרח ושמעתי ממו"ז ז"ל כי מוכן הי' קרח להיות ראש ללוים כמו אהרן כ"ג לכהנים אלא שדחק את השעה כו'.

And see in the Zohar HaKadosh, Bereishis, at length on the matter of Korach; and I heard from my grandfather and teacher, of blessed memory, that Korach was destined to be the head of the Leviim, just as Aharon was Kohen Gadol over the Kohanim, only that he "pressed the moment" (forced the time prematurely).

The Sefas Emes cites his grandfather: Korach had the potential to be the leader of the Leviim, parallel to Aharon over the Kohanim, but he ruined it by grasping for it prematurely.

ונראה כי עתה זכה אהרן לקבל מדריגת קרח כדאיתא זכה נוטל חלקו וחלק חבירו בג"ע לא זכה נוטל חלקו וחלק חבירו בגיהנם.

And it appears that now Aharon merited to receive the level of Korach, as is brought: if one merits, he takes his own portion and his fellow's portion in Gan Eden; if he does not merit, [his fellow] takes his portion and his fellow's portion in Gehinnom.

Because Korach forfeited his level, Aharon "merited" and received it, per the teaching that the worthy inherit the unworthy's portion in Gan Eden.

וי"ל דשניהם נתקיימו בכאן כדאיתא בחובת הלבבות כי המלשין על חבירו נותנין עליו חובות חבירו וזכיות שלו נותנין לחבירו ע"ש.

And it may be said that both were fulfilled here, as is brought in Chovos HaLevavos: that one who speaks ill of his fellow has his fellow's debts placed upon him, while his own merits are given to his fellow — see there.

Both principles applied: Korach, who slandered Aharon, took on Aharon's "debts" while his own merits passed to Aharon.

ולכן כתיב אח"כ הנה נתתי.

Therefore it is written afterward, "Behold, I have given [to you]" (Bamidbar 18:8).

This is why, right after the Korach episode, Hashem grants Aharon additional gifts of the priesthood — receiving what would have been Korach's portion.

[בשמחה שניטל מאהרן כל הרשימה שהי' לו מחטא העגל] וניתן לו תרומה ותרומת מעשר.

[With joy, for the entire residue (reshimu) that remained upon Aharon from the sin of the Golden Calf was removed from him] and there was given to him terumah and terumas ma'aser (the tithe of the tithe).

Aharon was now cleansed even of the lingering trace of the Golden Calf, and was granted the priestly gifts of terumah and terumas ma'aser.

ועיין ברע"מ כי תרומה מסטרא דחסד ותרומת מעשר מסטרא דדינא נראה שזה הי' מוכן ללוים אם הי' קרח ראש להלוים.

And see in the Ra'aya Mehemna that terumah is from the side of chesed and terumas ma'aser is from the side of din; it appears that this [latter, the din-portion] was prepared for the Leviim, had Korach become the head of the Leviim.

Terumah stems from chesed and terumas ma'aser from din; the din-portion was originally destined for the Leviim under Korach's intended leadership.

ועתה ניתן הכל לאהרן.

And now it was all given to Aharon.

Since Korach forfeited his role, both the chesed-portion and the din-portion were given to Aharon.

ומכאן נראה בעליל מאמר חז"ל אין כלי מחזיק ברכה אלא השלום שאהרן זכה בכל בכח השלום שהי' לו.

And from here it is plainly evident, the saying of Chazal: "There is no vessel that holds blessing except peace" — for Aharon merited everything through the power of the shalom that he possessed.

Aharon, the supreme pursuer of peace, received it all precisely because shalom is the only vessel capable of holding blessing — the very opposite of Korach's divisiveness.

ומתחלה כתיב אהרן אחיד הלוי ופרש"י שהי' ראוי להיות לוי ולא כהן ונתן לו מרע"ה הכהונה.

And at first it is written, "Aharon ach'd haLevi" ("Aharon your brother the Levi"), and Rashi explains that he was fit to be a Levi and not a Kohen, and Moshe Rabbeinu gave him the kehunah.

Originally Aharon was only "the Levi," fit for the Levite role, and it was Moshe who elevated him to the priesthood.

וזה הי' בטובת עין של משה רבינו ע"ה.

And this was through the generous eye (tovas ayin) of Moshe Rabbeinu, peace be upon him.

Moshe gave Aharon the kehunah with a wholly generous, ungrudging spirit.

ועתה קיבל בחי' הלוים מקרח וזכה בכל:

And now he received the aspect of the Leviim from Korach, and so he merited everything.

In the end Aharon, who began as a Levi and was raised to Kohen, also received back the Levite dimension forfeited by Korach — thus, through shalom, he merited it all.

Summary: A dispute "for the sake of Heaven" begins in separation but is destined to end in unity, "love at its end"; Korach's quarrel was the opposite — an attack on Shabbos and shalom, the very vessel that holds blessing. Diversity is built into olam, shanah, and nefesh (the six days unified by Shabbos, varied souls unified by Klal Yisrael and the encompassing tzaddik, varied places unified by Tziyon), and its whole purpose is to culminate in oneness. Moshe and Aharon are the unifying "heads" who draw blessing to all of Bnei Yisrael — "my light" (Aharon, outer revelation: tallis and bigdei kehunah) and "my salvation" (Moshe, inner da'as: tefillin and mezuzah) — powers stored away for every generation and rearoused whenever Bnei Yisrael unite. Aharon's flowering staff proved his power was Heaven-given through bittul, while Korach, hard like dry wood, trusted only in his earthly wealth and "separated himself." Korach's deeper error was demanding pure din now, when the world must conclude in chesed ("the left arouses, the right acts"); his challenge could have been valid had he ultimately nullified himself to the truth. Destined to lead the Leviim, he forced the moment and forfeited it — so Aharon, the master of shalom, inherited even the Levite portion (terumah of chesed and terumas ma'aser of din) and was cleansed of the residue of the Golden Calf, demonstrating that "there is no vessel that holds blessing except peace."