Korach

In relating the story of Korach's rebellion, the Torah tells us his lineage: ויקח קרח בן יצהר בן קהת בן לוי , Korach son of Izhar son of Kehus son of Levi separated himself.

Rashi explains why the Torah stopped his lineage at Levi & didn't mention Yaakov for Yaakov had asked for mercy that his name not be mentioned in the dispute.

All the commentators ask of what benefit would it be to Yaakov not to have his name mentioned when everyone knows Korach was his great grandson?

One answer given by רבי אליהו לופיאן is that normally, when one references a person, it doesn't go further than his father unless one recounts a story. In such a case, one will reference until the person from whom that person inherited the trait. For example , the story of Pinchas says פנחס בן אלעזר בן אהרן הכהן stating his lineage until his grandfather.

Rashi comments that since the shevatim were embarrassing him, the Torah made a point of showing from where this trait came; from a place of purity like Aaron Hakohen. In another example, the lineage of the daughters of Tzelofchad is listed until Yosef. Rashi, therefore explains it was because they loved the land just like Yosef.  

Since that's the only time we reference people past their father, Yaakov's prayer was that Korach wouldn't be referenced after him implying that this trait of Korach's came from him, Yaakov. Therefore, he tried to remedy whatever this deficiency was that would ultimately cause this מחלוקת, rightfully taking the blame off himself.

The question that immediately comes to mind is, how could we blame Korach's rebellion on Yaakov? What character trait of Yaakov's could possibly have caused Korach to rebel?

Maybe we can answer this question based on the אזנים לתורה's explanation of why Yaakov didn't want his name mentioned. He answers by explaining what Yaakov meant when he said he didn't want his name mentioned. He didn't want Korach to mention his name in his arguments, saying that Yaakov also tried to usurp his brother to get the bechora, which at that time was the Kehuna. He also risked his life to overcome Eisav. So Korach could have said, I'm just doing what Yaakov did. Had he used that argument, he might have gotten many more followers. Yaakov's prayer was that Korach shouldn’t get the idea to use his name.  

Rav Sholom Schwadron told over a story that happened when the state of Israel was first established. All the men had to go into the army but official rabbis were exempt.
There was one man who was a teacher in the local Talmud Torah who would have had to go to the army, however he didn't want to. In order to get out of going, he looked to become the rabbi of a shul. He found a small shul in his neighborhood & soon became the rabbi. However, the Rav of the city was not happy that he took over that shul.

The man went to the Chazon Ish & told him what was happening, how he took over the shul & was giving classes & boosting the shul. The Chazon Ish told him that if there is a Rav in the city & you go & take over a shul you cause him pain so don't step foot in that shul again.

The man walked out dejected. The Chazon Ish had never treated him so harshly before. After some time he went back in & asked, why did you give me such a tough p'sak?
The Chazon Ish answered him, had you told me you wanted to become rabbi in that shul in order to make a living because you had no parnasa then you would have had a valid shaila. However, to make" מחלוקת.ל "שם שמים is unacceptable & one of the worst things you could do.

Perhaps this is how we could answer the question we had on רבי אליהו לופיאן. One can always find a way to twist the actions of the previous generations to suit one’s needs. One can always come up with some convoluted reason why what he’s doing is correct basing it on some לשם שמים argument. Yaakov's prayer that he not find a way to blame his rebellion on him teaches us not to try to rationalize the Torah to turn it to our way of thinking!