כָּבוֹד

Every person must diminish their own honor and increase the honor of the Omnipresent, and not chase after honor but flee from it. Then, they merit divine honor, and people do not scrutinize whether their honor is deserved or not. But one who chases after honor does not merit divine honor, and thus, even when they have honor, everyone investigates and inquires after them, asking who this is and what they are that they are given this honor, and they dispute it, saying they are not worthy of this honor (6:1). The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination.

Through this, they merit the aforementioned divine honor (ibid., 2). Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance.

Through this, they merit to attain the depths of the Torah’s insights (11:2). The primary honor of the Blessed Name is when those furthest away draw themselves close to the Blessed Name, for then Hashem of the Blessed Holy One is exalted and glorified above and below, and His honor, Blessed be He, is greatly magnified. Therefore, every person must strive greatly to bring those far away closer to the Blessed Name.

Also, a person should not say, “How can I draw close to the Blessed Name when I am so far due to the multitude of my evil deeds?” On the contrary, the further one is, the more the honor of the Blessed Name is magnified through them when they strive to repent and draw close to Him, Blessed be He, for this is the primary honor of the Blessed Name, as mentioned above (14:2). According to the honor one gives to those who fear G-d, so the honor ascends to its root. The main thing is to honor those who fear G-d with a whole heart, and through this, one perfects the blemishes of fear and merits peace (ibid., 6). A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership.

Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid.

But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3). Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4). One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5).

One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment.

Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7). There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world.

Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2). Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel.

Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.). But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.). When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid.

A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership. Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid. But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3). Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.).

Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4). Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1). But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.).

One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5). When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1).

One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment. Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7). Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced.

There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world. Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2). Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced. Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3).

Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.). Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3). Through charity, one rectifies the blemish of honor and elevates honor and kingship from the Other Side, and the honor returns to those who understand knowledge, who are true leaders (ibid., 5). Therefore, charity is given at “And You rule over all” to elevate honor and dominion from the Other Side to holiness, as mentioned above (ibid., 7). When honor returns to those who understand knowledge, that is, to true leaders, then at the beginning of their rule, a dispute arises (ibid., 6).

But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.). Therefore, charity is given at “And You rule over all” to elevate honor and dominion from the Other Side to holiness, as mentioned above (ibid., 7).

When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1). When new honor comes to a person, they must strive greatly to have fear and love, and through this, they merit to give birth to and nurture the new soul that comes through the honor, as mentioned above (ibid., 7).

When new honor comes to a person, they must strive greatly to have fear and love, and through this, they merit to give birth to and nurture the new soul that comes through the honor, as mentioned above (ibid., 7). Through giving honor to an elder who forgot their Torah learning, through this, one draws cool waters to revive the weary soul, meaning they rectify the blemish of those who pray without heart, through which their soul is weary (ibid., 8). It is very difficult to be famous, for one who is famous must endure afflictions for the sake of many. But some are compelled from Heaven to be famous (71). When the providers and leaders of the generation become arrogant, the Holy One, Blessed be He, raises people against them who dispute and speak about them, so that they do not become haughty in their minds (95). One must be cautious and fear honor, for honor is a great danger, a danger to souls. Therefore, when some honor comes to a person, they must be very careful to receive it properly solely for the sake of the Blessed Name. For if, G-d forbid, they blemish the honor even by a hair’s breadth and do not receive it properly, they may depart, G-d forbid, through this (131). One who desires honor is a fool [see within, section 194] (194).

But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.). It is very difficult to be famous, for one who is famous must endure afflictions for the sake of many. But some are compelled from Heaven to be famous (71).

עַל־יְדֵי צְדָקָה מְתַקְּנִין פְּגַם הַכָּבוֹד וּמַעֲלִין הַכָּבוֹד וְהַמַּלְכוּת מֵהַסִּטְרָא אַחֲרָא וְחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, שֶׁהֵם מַנְהִיגֵי אֱמֶת (שָׁם ה One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200). One who conducts rabbinic leadership with worthiness and sincerity as is proper merits to rise to greatness at the end of their days.

עַל־כֵּן נוֹתְנִין צְדָקָה אֵצֶל "וְאַתָּה מוֹשֵׁל בַּכֹּל", כְּדֵי לְהַעֲלוֹת הַכָּבוֹד וְהַמֶּמְשָׁלָה מֵהַסִּטְרָא אַחְרָא אֶל הַקְּדֻשָּׁה כַּנַּ"ל (שָׁם ז One must be cautious and fear honor, for honor is a great danger, a danger to souls. Therefore, when some honor comes to a person, they must be very careful to receive it properly solely for the sake of the Blessed Name. For if, G-d forbid, they blemish the honor even by a hair’s breadth and do not receive it properly, they may depart, G-d forbid, through this (131).

כְּשֶׁחוֹזֵר הַכָּבוֹד לְהַמְּבִינֵי מַדָּע, דְּהַיְנוּ לְמַנְהִיגִים אֲמִתִּיִּים, אֲזַי בִּתְחִלַּת מֶמְשַׁלְתָּם נַעֲשֶׂה מַחֲלֹקֶת (שָׁם ו Whatever is considered greatness in that generation, they rise to that greatness (236). One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment.

כְּשֶׁבָּא כָּבוֹד חָדָשׁ לְהָאָדָם, צָרִיךְ לְהִשְׁתַּדֵּל בְּיוֹתֵר שֶׁיִּהְיֶה לוֹ יִרְאָה וְאַהֲבָה וְעַל־יְדֵי זֶה יִזְכֶּה לְהוֹלִיד וּלְגַדֵּל הַנֶּפֶשׁ חֲדָשָׁה הַבָּאָה עַל־יְדֵי הַכָּבוֹד כַּנַּ"ל (שָׁם ז One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200).

עַל־יְדֵי שֶׁנּוֹתְנִין כָּבוֹד לַזָּקֵן שֶׁשָּׁכַח תַּלְמוּדוֹ, עַל־יְדֵי זֶה מַמְשִׁיכִין מַיִם קָרִים לְהַחֲיוֹת נֶפֶשׁ הָעֲיֵפָה, דְּהַיְנוּ שֶׁמְּתַקְּנִים הַפְּגָם שֶׁל הַמִּתְפַּלְּלִין בְּלֹא לֵב שֶׁעַל־יְדֵי זֶה נַפְשׁוֹ עֲיֵפָה (שָׁם ח' But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).

קָשֶׁה מְאֹד לִהְיוֹת מְפֻרְסָם, כִּי מִי שֶׁהוּא מְפֻרְסָם צָרִיךְ לִסְבֹּל יִסּוּרִים בִּשְׁבִיל רַבִּים, רַק שֶׁיֵּשׁ שֶׁמֻּכְרָחִים מִן הַשָּׁמַיִם לִהְיוֹת מְפֻרְסָם (עא One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment. But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7).

כְּשֶׁפַּרְנְסֵי הַדּוֹר וּמַנְהִיגֵי הַדּוֹר נִתְגָּאִים, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא מֵקִים עֲלֵיהֶם בְּנֵי אָדָם שֶׁיַּחֲלֹקוּ וִידַבְּרוּ עֲלֵיהֶם, כְּדֵי שֶׁלֹּא יַזִּיחוּ דַּעְתָּם עֲלֵיהֶם (צה There are leaders who act with rabbinic authority and dominion, ruling over a poor people for no reason, for they were not given greatness from Heaven at all, but they arrogate themselves over the generation for no reason. They receive the sword of pride through converts who bring pride into Israel, as explained within, to the extent that they have power even to punish those who do not wish to submit to their rule.

צָרִיךְ לִזָּהֵר וְלִפְחֹד מִן הַכָּבוֹד, כִּי כָּבוֹד הוּא סַכָּנָה גְּדוֹלָה סַכָּנוֹת נְפָשׁוֹת. עַל־כֵּן כְּשֶׁמַּגִּיעַ אֵיזֶה כָּבוֹד לְהָאָדָם, צָרִיךְ לִזָּהֵר מְאֹד לְקַבְּלוֹ כָּרָאוּי לִשְׁמוֹ יִתְבָּרַךְ לְבַד. כִּי אִם חַס וְשָׁלוֹם, יִפְגֹּם בְּהַכָּבוֹד כְּחוּט הַשְּׂעָרָה וְלֹא יְקַבְּלוֹ כָּרָאוּי יוּכַל לְהִסְתַּלֵּק חַס וְשָׁלוֹם, עַל־יְדֵי זֶה (קלא In truth, this is not called punishing but harming, for they are harmers of the world. Through this pride of these generation’s leaders, the desire for adultery strengthens in the world. To be saved from this is through the shields of the earth, and so forth [see Covenant, section 17] (5:5).

מִי שֶׁרוֹצֶה כָּבוֹד הוּא שׁוֹטֶה, [וְעַיֵּן בִּפְנִים בְּסִימָן קצ"ד] (קצד It is a great danger to be famous and lead the world, not to mention when one is entirely unworthy and wears a cloak that is not theirs, but even for the great servants of G-d of the generation, there are terrible dangers in leading the world. For in leading the world and teaching Torah publicly, they can literally transgress theft, adultery, and murder at every moment, G-d save us (18).

One who lacks understanding the most is the most particular about honor, like women who are very particular about their honor because their understanding is light and small (200). The primary true leadership of holiness depends on compassion. It is impossible to be a true leader unless one has true compassion for Israel. But the leader must know how to conduct themselves with compassion, for it is forbidden to have compassion on the wicked, murderers, or robbers.

One who conducts rabbinic leadership with worthiness and sincerity as is proper merits to rise to greatness at the end of their days. Whatever is considered greatness in that generation, they rise to that greatness (236). When one blemishes the honor of the Blessed One, through this, they fall from the intellect of the Land of Israel, where the primary intellect and wisdom reside, and fall to the blemished intellect of outside the Land, and through this, a dispute arises [see Land of Israel] (ibid.).

One must be very careful of appointment, especially one who has fear of Heaven, for they specifically have a greater longing for appointment. But one must be very careful of this, for through appointment, they lose the abundance of prophecy that they could have merited through fear (Part II, 1:7). Likewise, one must know how to have compassion on each person to bestow upon them and guide them in what is truly for their eternal good. Therefore, the primary compassion of the true leader is to bring Israel out of their sins, for this is the greatest compassion of all kinds of compassion [see Rebuke] (7:1, 3).

There are leaders who act with rabbinic authority and dominion, ruling over a poor people for no reason, for they were not given greatness from Heaven at all, but they arrogate themselves over the generation for no reason. They receive the sword of pride through converts who bring pride into Israel, as explained within, to the extent that they have power even to punish those who do not wish to submit to their rule. In truth, this is not called punishing but harming, for they are harmers of the world. Through this pride of these generation’s leaders, the desire for adultery strengthens in the world. To be saved from this is through the shields of the earth, and so forth [see Covenant, section 17] (5:5). In this time, there is no one who desires exaltation for the sake of Heaven as in earlier generations. Therefore, now it is forbidden to chase after exaltation, but one should truly flee from honor and exaltation (ibid.).

The primary true leadership of holiness depends on compassion. It is impossible to be a true leader unless one has true compassion for Israel. But the leader must know how to conduct themselves with compassion, for it is forbidden to have compassion on the wicked, murderers, or robbers. Likewise, one must know how to have compassion on each person to bestow upon them and guide them in what is truly for their eternal good. Therefore, the primary compassion of the true leader is to bring Israel out of their sins, for this is the greatest compassion of all kinds of compassion [see Rebuke] (7:1, 3). It is a great danger to be famous and lead the world, not to mention when one is entirely unworthy and wears a cloak that is not theirs, but even for the great servants of G-d of the generation, there are terrible dangers in leading the world. For in leading the world and teaching Torah publicly, they can literally transgress theft, adultery, and murder at every moment, G-d save us (18). The entire creation was only for the sake of the honor of the Blessed One, therefore everything was created for the sake of humanity. One who mocks the words of the sages is judged in boiling excrement, and through this, foul vapors rise to the mind, distorting, confusing, and bewildering their understanding. They cannot derive proper conduct from their learning, and their heart is defiled like a latrine. Through this, their counsel is always perverse, and they cannot give advice to their soul in any matter. Through this, they decree to expel Israel from their place, and the secret of spiritual impregnation is taken from us, and disputes are drawn (61:1, 2, 3). For the magnification of the honor of the Blessed One depends specifically on humanity. Mockery is the laughter of the fool and is nullified through the rectification of the covenant (Part II, 83). Therefore, when some honor comes to a person, they must be very careful not to take any of the honor for themselves, but to strive to return and elevate all the honor to the Blessed Name. Wealth and Livelihood Through this, they rectify and sustain the entire world, for the entire world and its fullness were created only for the sake of His honor, Blessed be He, as mentioned above (71). Through a blemish in the covenant, one has no livelihood (5:8). When one blemishes the honor of the Blessed One, through this, they fall from the intellect of the Land of Israel, where the primary intellect and wisdom reside, and fall to the blemished intellect of outside the Land, and through this, a dispute arises [see Land of Israel] (ibid.). Due to jealousy of a friend or peer who rises to greatness, one may fall from their faith and fall into heresies, G-d forbid. The bitterness and toil of livelihood are according to the blemish of the covenant [see Covenant, section 7] (11:4). Therefore, one must be very careful of this (80). In this time, there is no one who desires exaltation for the sake of Heaven as in earlier generations. Therefore, now it is forbidden to chase after exaltation, but one should truly flee from honor and exaltation (ibid.). If a person had clarity of mind, they would see that all matters of this world are folly and vanity, especially the desire for honor and leadership, to be famous and travel through the land—it is all vanity and vexation of spirit. It is truly great folly, for in truth, it brings no pleasure or satisfaction even in this world, as it is full of afflictions and disgraces, G-d save us (Sefer HaRan 47). It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51). The desire for wealth is literally idolatry, and as long as this idolatry of wealth exists in the world, there is divine anger in the world. According to the nullification of this desire, so is the divine anger nullified, and kindness is drawn into the world, the aspect of the revelation of the Messiah is drawn, and understanding is drawn, which is the aspect of the building of the Holy Temple. One merits to draw wondrous Torah innovations that will be revealed in the future. Also, through this, the rectification of the upper and lower chariots is achieved (ibid., 2, 5). Everything you see in the world is for the sake of free choice, for the entire world and its fullness were created only for the sake of free choice (ibid., 300). There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244). The primary service of a Jewish person is in the winter, to be careful to rise at midnight. In the summer, when the night is very short, then one should be careful to rise early in the morning at the break of dawn [see Midnight] (ibid., 301). Through the rectification of the holy covenant and through drawing close to true tzaddikim who guard the covenant with utmost perfection, through this, one is saved from the desire for wealth, which is idolatry, darkness, and so forth, as mentioned above. They connect to divinity and merit that the light of G-d’s countenance shines and radiates upon them, to behold the pleasantness of G-d, and so forth (ibid., 2, 3). There is also another rectification for the desire for wealth, namely, that one gazes at the root from which all wealth and abundances come. Through gazing there, their desire is nullified, for at its root, all abundance is pure, refined light and spiritual delight, and desire exists only below. Who is the fool that would turn aside here to cast away spiritual delight and take coarse delight? But to attain this gazing, it is impossible until one rectifies their covenant, as it is written, “From my flesh I will see G-d,” meaning that first one must rectify the holy flesh, and then they can gaze at divinity. For this reason, the primary rectification of the desire for wealth is through the covenant, and when one rectifies their covenant, it is impossible to fall into the desire for wealth (ibid., 5). All the falls that a person experiences from their spiritual level are due to the desire for wealth, for this is the primary fall, falling into destruction and idolatry. Therefore, when people dispute a true tzaddik and the Holy One, Blessed be He, wishes to expel the tzaddik’s enemies, He causes the enemy to fall into the desire for wealth, for there is no greater fall than this. The general rule is that when there are disputes, whoever guards the covenant more than their peer, and so forth, and all those close to this tzaddik who guards the covenant to a greater degree, can cause their peers to fall from their level, and the fall is that they fall into the desire for wealth. Therefore, a person must be especially careful when there is a dispute against them not to fall into the desire for wealth, G-d forbid (ibid., 3). Through the commandment of mezuzah, the desire and craving for wealth are nullified, and through this, one’s livelihood flies to them and comes easily (ibid., 4). All the commandments a person performs without wealth, meaning they are unwilling to lose wealth for the sake of the commandment, are still not in perfection, for they are not yet in the aspect of faith, which is the essence of perfection. But when the commandment is so precious to them that they do not feel the loss of wealth and spend and distribute wealth for the sake of the commandment, this aspect is called faith, for the primary faith is in wealth, when one breaks the desire for wealth, where the holy face resides, as mentioned above (ibid., 5). Those immersed in the desire for wealth are always in debt, as we see in reality, that this burden hangs around people’s necks, as they are not satisfied with their wealth, borrow from others, and think they are earning great profits, but afterward die in debt. Even if they do not literally die in debt, owing money to others, they are still in debt to their desire, as we see in reality. Even one who has enough wealth to sustain themselves, and even the rich and exceedingly prominent officers, chase all their days to earn wealth with great toil, endangering themselves with the dangers of travel and much wandering, troubling themselves with great burdens for the sake of wealth, as if a great debt were hanging around their necks to pay. The debt is only that they owe themselves, that is, their desire, so engrossed in the desire for wealth as if they owed a great debt. Thus, they are in debt all their days and die in debt, that is, to their desire, for all their days they cannot pay off this debt they owe to their desire, as it is without measure or limit, for no one dies with half their desire fulfilled. Thus, all those immersed in the desire for wealth die in debt, for idolatry is called a debt that tips everything to the side of liability. All who cling to it, those immersed in the desire for wealth, which is literally idolatry, are always in debt until they die in debt, as mentioned above. All their days, they suffer bitterness, sadness, and worries from the craving for wealth. The more wealth they have, the more worries and sadness they have, for they are more bound to the idolatry that is sadness, black bile, darkness, and death. Their wealth consumes the days of their life, for it destroys their life through the burdens and worries of wealth (ibid., at the end). Know that all the wealth and riches of the unworthy rich, who do not give charity as they should according to their wealth and are immersed in the craving for wealth and constant temporal burdens, all their wealth and riches are in the aspect of the laughter of the fool, where the wealth mocks them, like playing with a child with coins, and afterward, the wealth itself kills them. As brought in the Tikkunim: “The laughter of the fool, who is the fool? This is another G-d, and so forth, and it is a plague for the great ones who are guilty; it laughs with them with wealth in this world and afterward kills them. Why are they called great? Because they lack the understanding to be saved from it.” The primary rectification to be saved from this is according to the rectification of the covenant and according to how much one merits to draw close to the true tzaddik who is at the pinnacle of guarding the covenant. Of him it is said, “Good before G-d, he will escape from it,” for he merits wisdom and understanding and knows how to be saved from this. For even great people need great wisdom and understanding in this matter of the burdens of wealth and livelihood, so as not to waste and consume, G-d forbid, the days of their life through this, like the majority of the masses who suffer great bitterness all their days because of this and lose both worlds through this. For know that this world is full of immeasurable bitterness, in the aspect of the bitterness of the world, which is impossible to endure and survive due to the greatness of the bitterness, as written in the holy Zohar: “If not for salt, the world could not endure the bitterness.” The primary bitterness of the world is the desire, burdens, and worries of wealth and livelihood, which come through a blemish in the covenant. If not for the power of the great tzaddikim who truly guard the covenant, who are called the eternal covenant of salt, the world could not endure at all due to the intensity of the aforementioned bitterness, which is the desire for wealth. Therefore, each person, according to how much they merit to draw close to true tzaddikim, sweetens for themselves the aforementioned bitterness, which is the desire for wealth. But one who is far from tzaddikim and is themselves far from rectifying the covenant, as they know in their soul, all the more so, and even more so, if, G-d forbid, they dispute and oppose the aforementioned tzaddik and his people, the bitterness of the world, which is the burdens and worries of wealth, strengthens over them more and more, until it consumes the days of their life, G-d save us. Pay close attention to these words, for many, many souls have sunk into this. Perhaps you can flee to true tzaddikim to save yourself from these great floods of the desire for wealth, which come through the desire for adultery, so that they do not reach you, and your soul becomes your spoil, and you merit true life in this world and the World to Come (ibid.). One who is immersed in the desire for wealth and does not conduct business with integrity, through this, causes the aspect of the blood of impurity to the Shechinah, has no livelihood, and is in the aspect of a blemish in the covenant (29:5). Charity is the general rectification of business dealings. One must intend with every step and every word they take and speak during business dealings that their intention is to profit in order to give charity, and this is the primary rectification of business dealings (ibid., 9). Through being one who hates ill-gotten gain, hating wealth with utmost hatred, through this, one merits to attain the wisdom and understanding through which one achieves perception of divinity. Conversely, through love of wealth, one falls from this understanding, falling into foolishness, stupidity, sadness, and black bile, and the husks and the Other Side ensnare them with their machinations, which are the opposite of the aforementioned understanding (30:4).