Parshas Korach is one of the parshiyos that can only be understood from a chassidic perspective.
On the surface, what was wrong with Korach?
He was a holy man - he had ruach hakodesh.
He was popular, and he was wealthy.
Moreover, his intentions were positive; he wanted to serve G-d in the most complete manner possible.
What was his mistake?
Chassidus explains that Korach lacked one thing: bittul linasi hador, a selfless commitment to Moshe, the leader of the generation.
This was his only spiritual failing, and yet this failing was serious that it brought disaster to him personally, and to the Jewish people as a whole.
"Positive qualities are more abundant than those of retribution," see Talmud Sotah 11a.
From the above, it is understood that commitment to Moshe and the objectives which he emphasizes will bring positive benefit to the individual and to our people.
May studying the teachings of the "Moshe Rabbeinu of our generation," (see Tanya, chapter 42) the Rebbe Shlita, Melech HaMashiach, foster the success of his objectives and arouse G-d's blessings, including the blessings which are most necessary at present: the complete and immediate recovery of the Rebbe Shlita and his consummate revelation as Melech HaMashiach.
24 Sivan, 5754
Likkutei Sichos, Vol. V, p. 114ff;
Vol. XVIII, p. 187ff;
Sefer HaSichos 5748, p. 499ff;
Sefer HaSichos 5750, p. 526ff
The name of this week's Torah reading, Korach, provokes an obvious question: It is written: 
"The name of the wicked shall rot," and on this basis, our Sages state 
that a person should not be named after a wicked man.
Why then is an entire Torah reading named Korach?
For with this name, Korach's identity is perpetuated forever, since the Torah is eternal.
Among the explanations given is that Korach's desire was, in essence, positive.
Korach wanted to be a High Priest, to experience the absolute closeness with G-d that results from the entry into the Holy of Holies where His presence was manifest.
Indeed, when Moshe responded to Korach, he did not tell him that this objective was unworthy.
On the contrary, as Rashi relates,  Moshe said that he shared the same desire; he also wanted to be a High Priest.
Moreover, this is not merely a matter of desire.
At Mount Sinai, G-d told the Jewish people that they are "a kingdom of priests,"  and our Rabbis interpret  this to refer to the level of a High Priest.
Every Jew has this potential within him. 
As such, Korach's complaint was based on an essential truth:  "The entire congregation is all holy; G-d is in their midst."
Every member of the Jewish people has a spark of holiness.
Korach and his followers wanted this spark to flourish.
Indeed, they were willing to risk everything, even their lives, for heightened spiritual experience.
Therefore, even after Moshe had told them that bringing the incense offering would cause them to perish, they did not hesitate and brought the offering despite their awareness of the consequences. 
Naming the Torah reading Korach highlights the potential for spiritual growth each of us possesses and the desire we should show to make this potential manifest.
This explanation is, however, insufficient, for good intentions are not enough.
It is primarily our actions and not our intent which G-d judges.
Whatever Korach's intentions were, in fact, he created a controversy which resulted in the death of thousands of people.
This is not a message which appears appropriate to be immortalized as the name of one of our Torah readings. 
Moreover, the very name Korach is associated with division.
The Hebrew root word korach means "division" or "split," and our Sages  associate Korach, not only in fact, but also in source, with these tendencies.
Division runs in direct opposition to the purpose of the Torah which "was given solely to bring peace to the world." 
Why does a name synonymous with division serve as one of the names of the weekly Torah readings?
The resolution of this questions depends on the definition of the concept of unity.
Absolute, elementary oneness is impossible within the context of our material world.
As Rashi comments:  "The Holy One, blessed be He, has defined limits in His world. Can you turn morning into evening?"
Every entity has its own distinct nature.
The concept of division need not, however, run contrary to our endeavors toward unity.
On the contrary, unity is more complete when it encompasses divergent entities, each with a nature and tendencies of its own and these entities join together in complementary synergy.
This is the intent of the peace which the Torah was given to establish.
Not that difference should not exist, but rather that it should result in harmony.
There is thus a place for Korach in the Torah - for the Torah's conception of Korach teaches that division can serve a positive purpose, and that diversity need not lead to strife.
Nevertheless, G-d desires man to achieve this unity on his own initiative.
He gives man the power - and the responsibility - to accomplish this goal, but also the free choice to determine the direction of his efforts.
This is also reflected in Korach's conduct.
He saw that after the sins of the Golden Calf and the spies, Moshe had prayed to G-d and had averted Heavenly decrees.
Similarly, Korach felt that although G-d had granted Moshe and Aharon their positions, through sincere prayer, he could affect a change and achieve his own spiritual ambitions.
He simply made the wrong choice.
Rather than take the initiative to establish unity by heightening the people's connection with Moshe and Aharon, he took a different course of action.
Instead, of seeing the possibility for harmony between differences, he caused them to clash.
Korach never realized his mistake.
His children did, however, proclaiming:  "Moshe is true, and his Torah is true," realizing that the truth which Moshe taught is the agent to bring about unity among our people, and enable every individual to fulfill his spiritual potential.
From a mystical perspective, 
it is explained that Korach's desires reflected the spiritual heights to be reached in the Era of the Redemption.
Then the Levites (Korach's tribe) will be elevated to the station of priests, and the entire Jewish people will reach pinnacles of spiritual experience, for "I will pour out My spirit upon all flesh." 
The rewards of that age cannot, however, be appreciated prematurely, but can be attained only as a result of our Divine service.
It is only through our selfless devotion to the Torah of Moshe and the directives of "the extension of Moshe in every generation,"  the Torah leaders of our people, that we can elevate ourselves and the world to the level when "the world will be filled with the knowledge of G-d,"  with the coming of Mashiach.
- (Back to text) Proverbs 10:7.
- (Back to text) Yoma 38b.
- (Back to text) In his commentary to Numbers 16:6.
- (Back to text) Exodus 19:6
- (Back to text) The gloss of Baal HaTurim to the above verse.
- (Back to text) This concept can be illustrated on the basis of the Kabbalistic principle (Tanya, Iggeres HaKodesh, Epistle 29) every Jew will reincarnate until he fulfills all of the 613 mitzvos. Since there have only been a limited number of High Priests in history, how can all 600,000 Jewish souls fulfill these mitzvos? The answer is given that the High Priest is a comprehensive soul. He has a connection to all the Jews in his generation, and through him, it is considered as if they fulfilled the mitzvos of the High Priesthood.
- (Back to text) Number 16:3.
- (Back to text) See Rashi, Numbers 16:7.
We see a parallel with regard to the High Priesthood in the Second Temple period. Our Sages (Yoma 9a; Jerusalem Talmud, Yoma 1:1) relate that the Romans would sell this office to the highest bidder. Therefore, with few exceptions, it was occupied by unrighteous men. Because their lack of virtue was not consonant with their holy duties, they would die within a year, and the office would be sold again.
On the surface, a question arises.
This was a pattern which continued over an extended period of time, and those bidding for the office knew what had happened to the previous High Priest and why.
And they could not have been totally ignorant of their own spiritual level. Why then were they anxious to receive this position? Didn't they realize the consequences?
The answer is that they did.
But they also treasured the opportunity of entering into the Holy of Holies and experiencing absolute oneness with G-d. And for this, they were prepared to give up everything - their fortunes and their lives. See the essay entitled "The High Priest's Chamber" in Seek Out the Welfare of Jerusalem (S.I.E., N.Y., 1994).
- (Back to text) The challenge which Korach presented ultimately resulted in a strengthening of the High Priesthood, as reflected in the 24 priestly gifts mentioned in the conclusion of the Torah reading. Nevertheless, this does not represent a positive contribution of Korach himself. On the contrary, it was through the negation of Korach's influence that this advantage was achieved.
- (Back to text) Yalkut Shimoni, sec. 991.
- (Back to text) Rambam Mishneh Torah, the conclusion of Hilchos Chanukah.
- (Back to text) Rashi, commenting on Numbers 16:5.
- (Back to text) Sanhedrin 110a.
- (Back to text) Likkutei Torah Bamidbar 54b et al.
- (Back to text) Joel 3:1.
- (Back to text) Tikkunei Zohar, Tikkun 69.
- (Back to text) Isaiah 11:9, quoted by the Rambam, at the conclusion of his discussion of the Era of the Redemption in the Mishneh Torah.