When the fire of the conflict between Korah and his community against Moses spread, two hundred and fifty men, all "leaders of the community, those called to the assemblies, prominent men," came and claimed the right to the priesthood, to be Kohanim. Moses replied that if they were truly determined to perform the service of the Sanctuary, they should try taking pans and offering incense (Ketoret) and see the consequences. Faced with this test, Moses prayed to God: "Do not turn toward their offering." Rashi explains, based on the Midrash, that Moses' intention was to say: "I know they have a share in the daily public offerings. However, may their share not be favorably accepted by You. May the fire leave it and not consume it.".
Moses asked God to sever the connection between these sinners and the public offerings. The daily sacrifices (Tamid) were purchased with the half-shekel money, in which all Jews were partners. It turns out that these people also had a share in these offerings. Therefore, Moses came and asked that the share these sowers of discord possessed in the communal sacrifices "not be accepted by You favorably.".
What requires explanation is why Moshe emphasizes, "I know that they have a share in the daily community offerings." What is the reason for Moshe's special emphasis on his knowledge of this?
We see from this that the mere possibility of identifying the individual's part within the communal offering is related to the special character of Moshe Rabeinu.
By their very nature, the community and the individual are two different, even antagonistic, things. The needs of the individual often conflict with the interests of the community, and vice versa. This is evident in different systems of government: some systems prioritize individual rights as their primary objective, which often comes at the expense of the community's interests. Other systems, however, prioritize public needs above all else, which inevitably affect individual rights.
Who possesses the ability to unite both qualities - observing and taking into account simultaneously the needs of the community and those of the individual?.
That is the spiritual leader of the generation—the Nasi HaDor, of whom it is said, "The leader is everything." Only he can observe the individual within the general, and simultaneously act for the benefit of the public and the community.
That is why it was specifically Moshe who could assert: "I know that they possess a share of the daily offerings." He, the Nasi, knows how to discern and identify the share of individuals within the communal offerings, and therefore request, in the moment of a quarrel, that the Most High not pay attention to their sacrifice.
The Parashah of Korach coincides with the days surrounding the Third of Tammuz,* the day on which the Rebbe, Rabbi Yosef Yitzchak, of blessed memory, was released from imprisonment (and sent into exile). He, as the leader of the generation, also embodied the ability to identify the problems of the individual while engaged in the great and difficult problems of the public, and to dedicate himself wholeheartedly to benefiting each individual Jew. This virtue is transmitted by the leader of the generation to all who walk his path, until through this conduct, redemption is brought about for all of Israel and for each individual.
*That day is the Yahrzeit Hilulah of the Rebbe of our generation, when his deeds and merits throughout his life shine brightly also here on Earth (Igeret Hakodesh Ch. 28).
Extracted from www.jabad.org.ar