מָמוֹן וּפַרְנָסָה

Through idle talk and slander, poverty comes, and also through pride, poverty comes. Through charity, one rectifies them, draws abundance, and becomes wealthy (4:8). Through a blemish in the covenant, one has no livelihood (5:8).

Through forceful prayer, one merits livelihood (4:8). For through charity, one cools the heat of the desire for wealth, breaks the desire for prominence and riches, and merits to conduct business with integrity, to be content with their portion, and to have peace of mind with what G-d has granted them, not rushing to become rich. This is the essence of the desire for wealth, which causes one to toil constantly with great efforts, troubles, and burdens, bringing upon themselves the curse of “by the sweat of your brow you shall eat bread,” G-d save us. Through charity, one is saved from this and is considered as if offering incense (13:1). 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.

The bitterness and toil of livelihood are according to the blemish of the covenant [see Covenant, section 7] (11:4). 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).

Through breaking the desire for wealth, one draws complete divine providence, and its breaking is through charity. Those people who fall into the desire for wealth and do not believe that the Holy One, Blessed be He, can provide for a person with a simple cause, and chase after their livelihood with great toil, eating bread in sorrow, full of sadness and black bile—these people are bound to the face of the Other Side, which is a darkened face, black bile, idolatry in the aspect of death. But those people whose business and dealings are with faith, who strengthen their understanding to be content with their portion, and know and believe in truth and complete faith that the primary source of livelihood and wealth is only from the Blessed Name alone, and that His will, Blessed be He, is that a person perform some simple cause in the world, but the primary wealth and livelihood is only from the Blessed Name alone—they cleave to the light of the holy face, which is a radiant face, in the aspect of life, in the aspect of joy (23:1). One who is immersed in the idolatry that is the desire for wealth does not worship one idolatry but all the idolatries of all the seventy nations, for all idolatries are rooted in wealth.

Over them, the Shechinah cries out with one hundred forty cries: “Woe is me from my head, woe is me from my arm,” corresponding to the numerical value of “wealth” with its four letters (ibid.). 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 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). 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).

Those people who fall into the desire for wealth and do not believe that the Holy One, Blessed be He, can provide for a person with a simple cause, and chase after their livelihood with great toil, eating bread in sorrow, full of sadness and black bile—these people are bound to the face of the Other Side, which is a darkened face, black bile, idolatry in the aspect of death. But those people whose business and dealings are with faith, who strengthen their understanding to be content with their portion, and know and believe in truth and complete faith that the primary source of livelihood and wealth is only from the Blessed Name alone, and that His will, Blessed be He, is that a person perform some simple cause in the world, but the primary wealth and livelihood is only from the Blessed Name alone—they cleave to the light of the holy face, which is a radiant face, in the aspect of life, in the aspect of joy (23:1). 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.

One who is immersed in the idolatry that is the desire for wealth does not worship one idolatry but all the idolatries of all the seventy nations, for all idolatries are rooted in wealth. Over them, the Shechinah cries out with one hundred forty cries: “Woe is me from my head, woe is me from my arm,” corresponding to the numerical value of “wealth” with its four letters (ibid.). 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).

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). 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).

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). 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.).

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). 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.

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). 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).

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). 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.

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). Through business dealings with integrity, one renews their soul, that is, their mind and intellect within faith, and merits to receive each time a new intellect and a new soul from the light of the face. Even one who is not a Torah scholar and does not receive new intellects themselves through business dealings with integrity, since they do not engage in Torah, which is the primary source of mind and intellect, nevertheless, they achieve a great rectification by conducting business with integrity. For through conducting business with integrity, they do good to their peer who is from their root, so that their peer’s intellect is renewed through their business dealings that are with integrity, and they will have new intellects to learn and to cleave to the Blessed Creator (35:6).

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.

מִי שֶׁהוּא מְשֻׁקָּע בְּתַאֲוַת מָמוֹן וְאֵינוֹ עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, עַל־יְדֵי זֶה גּוֹרֵם בְּחִינַת דַּם נִדָּה לְהַשְּׁכִינָה וְאֵין לוֹ פַּרְנָסָה וְהוּא בְּחִינַת פְּגַם הַבְּרִית (כט, ה When one wishes to engage in business with integrity, they must guard their faith greatly, so that the external forces do not overpower and blemish their faith, G-d forbid. Therefore, one must strengthen themselves to engage in business with such integrity, like Rav Safra, and fulfill “and speaks truth in his heart,” that even what is resolved in their heart they do not change. Through this, they guard their faith and can then renew their soul and intellect within the faith of business dealings, as mentioned above (ibid., 7).

צְדָקָה הוּא תִּקּוּן הַכְּלָלִי שֶׁל הַמַּשָּׂא וּמַתָּן. וְצָרִיךְ לְכַוֵּן בְּכָל הִלּוּךְ וְהִלּוּךְ וּבְכָל דִּבּוּר וְדִבּוּר שֶׁהוּא הוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא וּמַתָּן, שֶׁכַּוָּנָתוֹ כְּדֵי שֶׁיַּרְוִיחַ כְּדֵי שֶׁיִּתֵּן צְדָקָה וְזֶה עִקַּר תִּקּוּנוֹ שֶׁל הַמַּשָּׂא וּמַתָּן (שָׁם ט 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).

עַל־יְדֵי שֶׁיִּהְיֶה שׂוֹנֵא בֶּצַע שֶׁיִּשְׂנָא אֶת הַמָּמוֹן בְּתַכְלִית הַשִּׂנְאָה, עַל־יְדֵי זֶה יִזְכֶּה לָבוֹא לְהַחָכְמָה וְהַשֵּׂכֶל שֶׁעַל יָדוֹ זוֹכִין לְהַשָּׂגַת אֱלֹקוּת, וְכֵן לְהֵפֶךְ עַל־יְדֵי אַהֲבַת מָמוֹן הוּא נוֹפֵל מִזֶּה הַשֵּׂכֶל, וְנוֹפֵל לִשְׁטוּת וּכְסִילוּת וּלְעַצְבוּת וּמָרָה שְׁחֹרָה, וְהַקְּלִפּוֹת וְהַסִּטְרָא אַחֲרָא מְסַבְּבִין אוֹתוֹ בְּסִבּוּבִים שֶׁלָּהֶם שֶׁהֵם הַהִפּוּךְ מִשֵּׂכֶל הַנַּ"ל (ל. ד The primary lack of livelihood that has diminished in these generations is only due to unfit slaughterers. For a proper slaughterer feeds and sustains Israel and elevates the living soul reincarnated through the blessing they recite over the slaughter. But when the slaughterer is unfit, and even at the time of the blessing thinks impure thoughts and is not present during the blessing, then when they stand with the knife to slaughter the animal, they stand as a murderer of souls. The living soul suffers pain and cries out bitterly, for they do not elevate the reincarnated soul. On the contrary, they lower the soul from its level, and it has no rest for the sole of its foot. Woe to this slaughterer, woe to the soul that killed the soul and delivered it into the hands of its enemies. Through this, livelihood is diminished, and the little livelihood requires great toil and effort to draw. Through these slaughterers, the soul is subdued to the body and materiality, and bodily desires strengthen, and so forth. But through proper slaughterers, the soul is elevated, and the body and materiality, in the aspect of beast, foolishness, darkness, death, forgetfulness, judgment, and external wisdoms, are subdued and nullified. The soul and form are elevated in the aspect of humanity, wisdom, light, life, memory, and kindness, in the aspect of Torah wisdom, and through this, livelihood is drawn in great abundance, as mentioned above (37:6).

עַל־יְדֵי מַשָּׂא וּמַתָּן בֶּאֱמוּנָה עַל־יְדֵי זֶה מְחַדְּשִׁין נִשְׁמָתוֹ, דְּהַיְנוּ מֹחוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה, וְזוֹכֶה לְקַבֵּל בְּכָל פַּעַם שֵׂכֶל חָדָשׁ וּנְשָׁמָה חֲדָשָׁה מֵאוֹר הַפָּנִים. וַאֲפִלּוּ מִי שֶׁאֵינוֹ בַּר אוֹרְיָן וְאֵינוֹ מְקַבֵּל בְּעַצְמוֹ מֹחִין חֲדָשִׁים עַל־יְדֵי הַמַּשָּׂא וּמַתָּן בֶּאֱמוּנָה, מֵאַחַר שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה שֶׁהוּא עִקַּר הַמֹּחַ וְהַשֵּׂכֶל, אַף עַל פִּי כֵן גַּם הוּא עוֹשֶׂה תִּקּוּן גָּדוֹל עַל־יְדֵי שֶׁהוּא עוֹשֶׂה מַשָּׂא וּמַתָּן בֶּאֱמוּנָה, כִּי עַל־יְדֵי זֶה שֶׁהוּא נוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה, עַל־יְדֵי זֶה עוֹשֶׂה טוֹבָה לַחֲבֵרוֹ שֶׁהוּא מִשָּׁרְשׁוֹ, שֶׁמֹּחִין שֶׁל חֲבֵרוֹ מִתְחַדְּשִׁין בְּתוֹךְ הַמַּשָּׂא וּמַתָּן שֶׁלּוֹ שֶׁהוּא בֶּאֱמוּנָה וְיִהְיֶה לוֹ מֹחִין חֲדָשִׁים לִלְמֹד, וְלִדְבֵקוּת הַבּוֹרֵא יִתְבָּרַךְ (לה, ו Through business dealings with integrity, one renews their soul, that is, their mind and intellect within faith, and merits to receive each time a new intellect and a new soul from the light of the face. Even one who is not a Torah scholar and does not receive new intellects themselves through business dealings with integrity, since they do not engage in Torah, which is the primary source of mind and intellect, nevertheless, they achieve a great rectification by conducting business with integrity.

כָּל דִּינֵי מָמוֹנוֹת שַׁיָּךְ לְמַשָּׂא וּמַתָּן. עַל־כֵּן הָרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה צָרִיךְ שֶׁיִּהְיֶה בָּקִי בְּדִינֵי מָמוֹנוֹת, שֶׁלֹּא יִכָּשֵׁל בָּהֶם (שָׁם For through conducting business with integrity, they do good to their peer who is from their root, so that their peer’s intellect is renewed through their business dealings that are with integrity, and they will have new intellects to learn and to cleave to the Blessed Creator (35:6). All monetary laws pertain to business dealings. Therefore, one who wishes to engage in business with integrity must be proficient in monetary laws so as not to stumble in them (ibid.).

Through the desire for food, poverty, disgraces, and shame come (47). A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2).

כְּשֶׁרוֹצֶה לַעֲסֹק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, צָרִיךְ לִשְׁמֹר אֶת הָאֱמוּנָה מְאֹד, שֶׁלֹּא יִתְגַּבְּרוּ הַחִיצוֹנִים עַד שֶׁיִּפְגֹּם בֶּאֱמוּנָתוֹ חַס וְשָׁלוֹם. עַל־כֵּן צָרִיךְ לְהִתְגַּבֵּר לַעֲסֹק בְּהַמַּשָּׂא וּמַתָּן כָּל כָּךְ בֶּאֱמוּנָה כְּמוֹ רַב סַפְרָא, וִיקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ, שֶׁאֲפִלּוּ מַה שֶּׁנִּגְמַר בְּלִבּוֹ לֹא יְשַׁנֶּה וּבָזֶה יִשְׁמֹר אֶת הָאֱמוּנָה וְאָז יוּכַל לְחַדֵּשׁ נִשְׁמָתוֹ וְשִׂכְלוֹ בְּתוֹךְ הָאֱמוּנָה שֶׁבַּמַּשָּׂא וּמַתָּן כַּנַּ"ל (שָׁם ז When one wishes to engage in business with integrity, they must guard their faith greatly, so that the external forces do not overpower and blemish their faith, G-d forbid. Therefore, one must strengthen themselves to engage in business with such integrity, like Rav Safra, and fulfill “and speaks truth in his heart,” that even what is resolved in their heart they do not change. Through this, they guard their faith and can then renew their soul and intellect within the faith of business dealings, as mentioned above (ibid., 7). When a person engages in business with integrity, this is in the aspect of offering the continual sacrifice and the incense offering. Then, all the husks fall, and all the holy sparks within them rise, their mind is elevated and renewed, as mentioned above, and it is considered as if the Holy Temple was built in their days (ibid., 8).

כְּשֶׁאָדָם עוֹסֵק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה, זֶהוּ בְּחִינַת הַקְרָבַת קָרְבָּן הַתָּמִיד וְהַקְרָבַת הַקְּטֹרֶת וַאֲזַי כָּל הַקְּלִפּוֹת נוֹפְלִים, וְעוֹלִים מֵהֶם כָּל נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁבְּתוֹכָם, וּמֹחוֹ נִתְעַלֶּה וְנִתְחַדֵּשׁ כַּנַּ"ל וְנֶחֱשָׁב כְּאִלּוּ נִבְנֶה בֵּית הַמִּקְדָּשׁ בְּיָמָיו (שָׁם ח' The primary lack of livelihood that has diminished in these generations is only due to unfit slaughterers. For a proper slaughterer feeds and sustains Israel and elevates the living soul reincarnated through the blessing they recite over the slaughter.

עִקַּר חֶסְרוֹן הַפַּרְנָסָה שֶׁנִּתְמַעֵט בַּדּוֹרוֹת הַלָּלוּ אֵין זֶה אֶלָּא עַל־יְדֵי הַשּׁוֹחֲטִים שֶׁאֵינָם מְהֻגָּנִים. כִּי יֵשׁ שׁוֹחֵט הָגוּן מַאֲכִיל וּמְפַרְנֵס לְיִשְׂרָאֵל וְהוּא מַעֲלֶה אֶת הַנֶּפֶשׁ הָחַי הַמְגֻלְגָּל עַל־יְדֵי הַבְּרָכָה, שֶׁהוּא מְבָרֵךְ עַל הַשְּׁחִיטָה. אֲבָל כְּשֶׁהַשּׁוֹחֵט אֵינוֹ הָגוּן, וַאֲפִלּוּ בִּשְׁעַת הַבְּרָכָה חוֹשֵׁב מַחֲשֶׁבֶת פִּגּוּל וְאֵינוֹ שָׁם בִּשְׁעַת הַבְּרָכָה, אֲזַי כְּשֶׁעוֹמֵד עִם הַחַלָף לִשְׁחֹט אֶת הַחַי, הוּא עוֹמֵד כְּרוֹצֵחַ נְפָשׁוֹת, וְיֵשׁ צַעַר לְהַנֶּפֶשׁ הַחַי וְצוֹעֶקֶת בְּקוֹל מָר, כִּי אֵינוֹ מַעֲלֶה אֶת הַנֶּפֶשׁ הַמְגֻלְגָּל. וְאַדְּרַבָּא, הוּא מוֹרִיד אֶת הַנֶּפֶשׁ מִמַּעֲלָתָהּ וְאֵין לָהּ מָנוֹחַ לְכַף רַגְלָהּ. אוֹי לוֹ לְהַשּׁוֹחֵט הַזֶּה אוֹי לְהַנֶּפֶשׁ שֶׁהָרַג אֶת הַנֶּפֶשׁ וּמָסַר אוֹתָהּ בְּכַף אוֹיְבֶיהָ. וְעַל־יְדֵי זֶה נִתְמַעֵט הַפַּרְנָסָה, וּמְעַט הַפַּרְנָסָה צְרִיכִין לְהַמְשִׁיךְ בְּטִרְחָא וִיגִיעָה גְּדוֹלָה. וְעַל־יְדֵי שׁוֹחֲטִים אֵלּוּ נִכְנָע הַנֶּפֶשׁ לְגַבֵּי הַגּוּף וְהַחֹמֶר, וּמִתְגַּבְּרִים תַּאֲוֹת הַגּוּף וְכוּ'. אֲבָל עַל־יְדֵי שׁוֹחֲטִים הֲגוּנִים, מַעֲלִין אֶת הַנֶּפֶשׁ, וְנִכְנָע וְנִתְבַּטֵּל הַגּוּף וְהַחֹמֶר בְּחִינַת בְּהֵמָה וְסִכְלוּת וָחֹשֶׁךְ בְּחִינַת מִיתָה וְשִׁכְחָה וָדִין, בְּחִינַת חָכְמוֹת חִיצוֹנִיּוֹת. וְנִתְעַלֶּה הַנֶּפֶשׁ וְהַצּוּרָה בְּחִינַת אָדָם וְחָכְמָה וְאוֹר וְחַיִּים וְזִכָּרוֹן וָחֶסֶד, בְּחִינַת חָכְמַת הַתּוֹרָה וְעַל־יְדֵי זֶה נִמְשָׁךְ פַּרְנָסָה בְּשֶׁפַע גָּדוֹל כַּנַּ"ל (לז, ו Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5).

כְּשֶׁיִּשְׂרָאֵל שׁוֹמְרִין אֶת עַצְמָן מִטְּרֵפוֹת, עַל־יְדֵי זֶה יֵשׁ לָהֶם פַּרְנָסָה (שָׁם But when the slaughterer is unfit, and even at the time of the blessing thinks impure thoughts and is not present during the blessing, then when they stand with the knife to slaughter the animal, they stand as a murderer of souls. The living soul suffers pain and cries out bitterly, for they do not elevate the reincarnated soul. On the contrary, they lower the soul from its level, and it has no rest for the sole of its foot. Woe to this slaughterer, woe to the soul that killed the soul and delivered it into the hands of its enemies.

Through the desire for food, poverty, disgraces, and shame come (47). Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened. The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9).

Through blemishing tefillin, poverty and shame come. Likewise, through blemishing truth, poverty and shame come, for the primary source of wealth is truth (ibid.). Through this, livelihood is diminished, and the little livelihood requires great toil and effort to draw. Through these slaughterers, the soul is subdued to the body and materiality, and bodily desires strengthen, and so forth. But through proper slaughterers, the soul is elevated, and the body and materiality, in the aspect of beast, foolishness, darkness, death, forgetfulness, judgment, and external wisdoms, are subdued and nullified.

A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2). The prohibition of theft is very severe, for when one steals wealth from another, they also steal their children, meaning the thief takes children from the victim. If the victim has not yet had children, the thief can cause them to have none. Even if the victim already has children, the thief can harm them, causing their children to die, G-d forbid, through the theft of their wealth (69).

One who conducts business with integrity, through this, elevates and rectifies the fallen holy sparks, completes and illuminates a radiance in their soul, spirit, and higher soul, and through this, unifies the Blessed Holy One with His Shechinah (ibid., 3). Also, sometimes the thief may lose their spouse through theft, and sometimes the thief can steal the spouse of the victim (ibid.).

All business dealings, where goods and items pass from one person to another, are according to the sparks within them. Sometimes, an item must leave one’s possession to another’s and then return to their possession, all according to the sparks in that item and according to the portions of soul, spirit, and higher soul a person has at each time and moment. Therefore, one should not press the moment in any matter, overly pressing themselves to sell or buy specifically at the moment they desire. For everything has its time, according to the clarification of the sparks and the portions of soul, spirit, and higher soul in a person, as mentioned above (ibid.). Sometimes, an item must leave one’s possession to another’s and then return to their possession, all according to the sparks in that item and according to the portions of soul, spirit, and higher soul a person has at each time and moment.

The soul and form are elevated in the aspect of humanity, wisdom, light, life, memory, and kindness, in the aspect of Torah wisdom, and through this, livelihood is drawn in great abundance, as mentioned above (37:6). When Israel guards themselves from non-kosher meat, through this, they have livelihood (ibid.). Through the desire for food, poverty, disgraces, and shame come (47). Through blemishing tefillin, poverty and shame come. Likewise, through blemishing truth, poverty and shame come, for the primary source of wealth is truth (ibid.). A person must have the trait of frugality, to be satisfied with only what is absolutely necessary in this world, and not manage their household as the great ones do, as is unfortunately common now due to our many sins among many people. For those who lack the trait of minimalism, it is said of them, “The belly of the wicked shall lack,” for they always lack much. Therefore, one must have frugality, to suffice with what G-d has granted them, and even from this minimalism itself, one must set aside for charity. Through this, a great unification is achieved above, and all good abundances are drawn (54:2). One who conducts business with integrity, through this, elevates and rectifies the fallen holy sparks, completes and illuminates a radiance in their soul, spirit, and higher soul, and through this, unifies the Blessed Holy One with His Shechinah (ibid., 3). All business dealings, where goods and items pass from one person to another, are according to the sparks within them. Through charity, one rectifies the wealth of another they have, which they stole through desire. But actual theft has no rectification until they return the stolen item or use it for public needs if returning it is impossible, as our rabbis of blessed memory said (ibid.).

Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5). Therefore, one should not press the moment in any matter, overly pressing themselves to sell or buy specifically at the moment they desire.

According to the desire for wealth, so is understanding, life, and longevity diminished, and one does not hear the voice of the Torah’s proclamation, which constantly calls to return to the Blessed Name. Due to the desire for wealth, they do not hear this great proclamation. Through this, they are forced to toil greatly for their livelihood, and their livelihood comes with difficulty and great heaviness. But when one strengthens themselves to increase their understanding, thinking only of Torah and diminishing and breaking the desire for wealth, through this, their livelihood comes easily, and they merit to hear the hints and proclamations of the Torah, which are the good thoughts that arise in their heart each time to return to the Blessed Name, until they merit to truly draw close to Him, Blessed be He (ibid.). One who marries a woman for the sake of wealth is a fool and simpleton, blemishing and losing their understanding, and through this, they have children who are not upright, as our rabbis of blessed memory said (ibid.).

Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened. The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9). For everything has its time, according to the clarification of the sparks and the portions of soul, spirit, and higher soul in a person, as mentioned above (ibid.).

Anger greatly harms livelihood and wealth. Know that when the evil inclination incites you to anger, at that moment, some amount of wealth is being bestowed upon you from above, and the inclination seeks to ruin this bestowal through the anger it has provoked, which harms the bestowal of wealth. Even if one already has wealth, they can lose it through anger (68). Through the desire for wealth, one’s mind becomes clouded and confused, and they become a fool. The more they desire wealth, the more their mind becomes clouded (ibid.).

עַל־יְדֵי שֶׁגּוֹזֵל אֶת חֲבֵרוֹ בָּא לְהִרְהוּרִים (שָׁם Through the desire for wealth, the kingdom of wickedness, which is the kingdom of Haman and Amalek, strengthens, G-d forbid, constantly pursuing the kingdom of holiness, whose vitality comes through understanding, which is the Torah. The kingdom of wickedness is the opposite of this, always desiring to amass wealth and swallowing many holy sparks hidden in wealth, which at its root is supernal colors. Each person, according to how much they break their desire for wealth and draw themselves to the Torah and holy understanding, extracts the holy sparks from the kingdom of wickedness. All this is through the power of true tzaddikim who engage in Torah with truth, which has the power to subdue the aforementioned kingdom of wickedness, extract all the sparks from there, and make them into Torah (56:5).

גַּם לִפְעָמִים יְאַבֵּד הַגַּזְלָן בַּת זוּג שֶׁלּוֹ עַל־יְדֵי הַגְּזֵלָה, וְלִפְעָמִים יוּכַל הַגַּזְלָן לִגְזֹל מֵהַנִּגְזָל אֶת הַבַּת זוּג שֶׁלּוֹ (שם Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210).

גַּם אֶפְשָׁר שֶׁיִּהְיֶה לְהָאָדָם מָמוֹן גְּזֵלָה אַף עַל פִּי שֶׁלֹּא גָּזַל כְּלוּם בְּיָדַיִם, כִּי גַּם עַל־יְדֵי חֶמְדָּה וְתַאֲוָה וְהִשְׁתּוֹקְקוּת שֶׁיֵּשׁ לוֹ לְמָמוֹן חֲבֵרוֹ גַּם עַל־יְדֵי זֶה לְבַד יוּכַל לְגָזְלוֹ. וְזֶהוּ הָאִסּוּר הֶחָמוּר שֶׁל לֹא תַחְמֹד, כִּי הַחֶמְדָּה בְּעַצְמָהּ הוּא אִסּוּר חָמוּר מְאֹד כִּי יֵשׁ כֹּחַ בְּהַחֶמְדָּה לִגְזֹל מֵחֲבֵרוֹ מָמוֹנוֹ וְנֶפֶשׁ בָּנָיו וּבְנוֹתָיו כְּמוֹ הַגּוֹזֵל מַמָּשׁ (שָׁם One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law. It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.).

עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹן חֲבֵרוֹ שֶׁיֵּשׁ לוֹ, שֶׁגְּזָלוֹ עַל־יְדֵי חֶמְדָּה. אֲבָל גְּזֵלָה מַמָּשׁ אֵין לָהּ תִּקּוּן, עַד שֶׁיָּשִׁיב אֶת הַגְּזֵלָה אוֹ יַעֲשֶׂה בָּהּ צָרְכֵי רַבִּים אִם אִי אֶפְשָׁר לְהַחֲזִיר, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם Through this, they are forced to toil greatly for their livelihood, and their livelihood comes with difficulty and great heaviness. But when one strengthens themselves to increase their understanding, thinking only of Torah and diminishing and breaking the desire for wealth, through this, their livelihood comes easily, and they merit to hear the hints and proclamations of the Torah, which are the good thoughts that arise in their heart each time to return to the Blessed Name, until they merit to truly draw close to Him, Blessed be He (ibid.). Sadness of spirit that comes from excessive toils and pursuits of wealth is the impurity of the serpent. Through this, all the limbs become heavy, and the pulsing spirit in a person, upon which their vitality depends, is weakened.

אִם רוֹאֶה אָדָם שֶׁמְּזוֹנוֹתָיו מְצֻמְצָמִין, יַעֲשֶׂה מֵהֶם צְדָקָה. כִּי עַל־יְדֵי צְדָקָה מְתַקֵּן מָמוֹנוֹ שֶׁיִּהְיֶה לוֹ מָמוֹן וּפַרְנָסָה בְּרֶוַח (שָׁם The more the pulsing spirit weakens, the heavier the limbs become, and the pulsing spirit weakens further and further, and so it continues until their soul may depart. All this is due to the burdens of the desire for wealth, from which the primary worries and sadness of spirit come. Through a holy sigh, where one sighs to return to the Blessed Name, they restore and heal the pulsing spirit, their vitality is renewed and strengthened, and they merit great understanding and to receive words from Heaven (ibid., 9). Anger greatly harms livelihood and wealth. Know that when the evil inclination incites you to anger, at that moment, some amount of wealth is being bestowed upon you from above, and the inclination seeks to ruin this bestowal through the anger it has provoked, which harms the bestowal of wealth.

According to the desire for wealth, so is understanding, life, and longevity diminished, and one does not hear the voice of the Torah’s proclamation, which constantly calls to return to the Blessed Name. Due to the desire for wealth, they do not hear this great proclamation. One who wishes to provide livelihood for those dependent on them must be a person of valor and not the opposite, what is called a [shlimazelnik]. For they need to have some authority, and through this, they can draw livelihood (7:10).

הַנּוֹשֵׂא אִשָּׁה לְשֵׁם מָמוֹן הוּא שׁוֹטֶה וּכְסִיל וּפוֹגֵם וּמְאַבֵּד דַּעְתּוֹ, וְעַל־יְדֵי זֶה הַוְיָן לֵיהּ בָּנִים שֶׁאֵינָם מְהֻגָּנִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שָׁם Even if one already has wealth, they can lose it through anger (68). The prohibition of theft is very severe, for when one steals wealth from another, they also steal their children, meaning the thief takes children from the victim. If the victim has not yet had children, the thief can cause them to have none. Even if the victim already has children, the thief can harm them, causing their children to die, G-d forbid, through the theft of their wealth (69). Through stealing from another, one comes to improper thoughts (ibid.). Also, sometimes the thief may lose their spouse through theft, and sometimes the thief can steal the spouse of the victim (ibid.). It is also possible for a person to have stolen wealth even if they did not steal anything with their hands, for even through desire, craving, and longing for another’s wealth, through this alone, they can steal it.

Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210). עַל־יְדֵי תַּאֲוַת מָמוֹן נַעֲשִׂים שׂוֹנְאִים, וּכְפִי הִתְגַּבְּרוּת תַּאֲוַת מָמוֹן כֵּן הִתְגַּבְּרוּת הַשּׂנְאִים, וּכְשֶׁמִּתְגַּבֵּר תַּאֲוַת מָמוֹן בְּיוֹתֵר נַעֲשִׂים עַל־יְדֵי זֶה שׂוֹנְאֵי חִנָּם (שָׁם Through the joy of Torah and mitzvah to the point of dancing from joy, through this, a person is elevated in wealth (Part II, 81).

All business dealings are entirely Torah, and therefore, when engaging in business, one must connect their thoughts only to the Torah and the laws clothed therein (280). עַל־יְדֵי תַּאֲוַת מָמוֹן נִתְעַכֵּר וְנִתְבַּלְבֵּל מֹחוֹ וְנַעֲשֶׂה כְּסִיל, וְכָל מַה שֶּׁמִּתְאַוֶּה יוֹתֵר לְהַמָּמוֹן, נִתְעַכֵּר הַמֹּחַ בְּיוֹתֵר (שָׁם This is the severe prohibition of “You shall not covet,” for desire itself is a very severe prohibition, as desire has the power to steal another’s wealth and the soul of their sons and daughters, just like actual theft (ibid.). Through charity, one rectifies the wealth of another they have, which they stole through desire. But actual theft has no rectification until they return the stolen item or use it for public needs if returning it is impossible, as our rabbis of blessed memory said (ibid.). If a person sees that their sustenance is limited, they should give charity from it. For through charity, one rectifies their wealth, so they will have wealth and livelihood in abundance (ibid.). One who marries a woman for the sake of wealth is a fool and simpleton, blemishing and losing their understanding, and through this, they have children who are not upright, as our rabbis of blessed memory said (ibid.).

One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law. It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.). עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (עט One must remember well what the true tzaddikim warned us and proclaimed loudly, that a person should never allow themselves to be deceived or let the world deceive them. For no one achieves a good end or conclusion from this world except what they seized of true good for themselves for the eternal world (ibid.). Through the desire for wealth, enemies are created, and according to the strengthening of the desire for wealth, so is the strengthening of enemies. When the desire for wealth strengthens greatly, it creates baseless enemies (ibid.). Through the desire for wealth, one’s mind becomes clouded and confused, and they become a fool. The more they desire wealth, the more their mind becomes clouded (ibid.). Through humility and lowliness, no person can displace or push them from their place, meaning to deprive them of their livelihood, G-d forbid (79). The primary thing is to guard one’s mind so that it does not become leavened, that is, not to reflect on evil thoughts and desires, which are the side of death. One must rebuke these thoughts, which are from the other side, and expel them from their mind and thought, so they do not approach them, for they dull the mind, and through this, one cannot pray, and it is impossible to rejoice. Therefore, one must be cautious of them even slightly, for they are the primary leaven and yeast in the dough that must be eradicated with “it shall not be seen” and “it shall not be found,” and one must purify and clear the mind of them (5:4). Through business dealings with integrity, one fulfills the commandment of “You shall love,” and so forth, and through this, they will have livelihood without toil or burden (93, 210). All business dealings are entirely Torah, and therefore, when engaging in business, one must connect their thoughts only to the Torah and the laws clothed therein (280). One who immerses themselves in business dealings and does not connect their thoughts to the Torah during the time of business, their punishment is that afterward, they must come before judges to be judged by Torah law. When a person introduces external thoughts into their intellect, the holiness of their intellect is diminished according to the place of the blemished thought they introduced into their mind. Around this blemished thought, all negative traits and evil, vile desires gather and connect. Thus, all blemishes, sins, and transgressions, G-d forbid, come only through the blemish of thought. Therefore, every person must guard their intellect and thought greatly, so that no external thought or external wisdom enters their mind. This is the primary repentance and rectification for all sins, when one strengthens themselves to expel all external thoughts from their mind and intellect. For the intellect is the soul, and when one sanctifies their intellect, that is, their soul, through this, they elevate and return everything to its root, and this is the primary repentance (35:1). It all depends on the blemish: some are punished only by needing to be judged but prevail in the judgment, while others who uproot business dealings from the Torah even more do not prevail in the judgment (ibid.). All of a person’s rectification and, G-d forbid, their corruption depends on the thought in the heart, for the primary inclinations are the thoughts and wisdoms in the heart. Good thoughts are the good inclination, and evil thoughts are the evil inclination (ibid.). The time of engaging in business is a time of war, for one must then fight with the Other Side to clarify and elevate the holy sparks from there. The primary purpose of business is to clarify sparks. All the thoughts a person has come into speech. For at the moment they think the thought, their lips quiver and move. Even though a person does not sense this, it is with great subtlety, as stated in the Zohar. For all thoughts in the world that a person has must come into speech at the moment of the thought, only it is with great subtlety (66:4). Through conducting business with integrity in the simple sense, where speech is truthful, with “yes” meaning yes and “no” meaning no, and also by connecting their thoughts to the Torah—for when engaging in business, only the external aspect of their thoughts should be on the business, but the internal aspect of their thoughts must be connected to the Torah, as mentioned above—through this, one merits to clarify and elevate many sparks and many fallen holinesses through business, achieving the elevation of worlds and great rectifications through business, just as through prayer (ibid.). Also, sadness greatly harms this and gives strength to these confusions, causing them to intensify, G-d forbid. Therefore, one must not be saddened by having these confusions, nor fear or be afraid of them at all. Rather, they should divert their attention from them and not look at them at all, as mentioned above. They should gladden themselves with all the methods of advice explained in their place, and through this, the confusions will depart on their own. But they should not make it a test, constantly looking back to see if they have already departed. Rather, they should completely divert their attention from them, as mentioned above, and understand (ibid.). The desire for wealth is one of three evil desires that ruin and blemish the fear in the heart. Through properly observing the festival of Passover, one rectifies the desire for wealth, and through this, merits fear, the abundances of prophecy, prayer, and so forth [see Fear, section 20] (Part II, 1:4, 5). The general rule is that it is impossible in any way for two thoughts to exist together at the same time. Therefore, one can easily expel evil thoughts simply by sitting and not doing, that is, by not thinking that thought but thinking another thought about Torah, service, or even business and the like, drawing their thought to another thought. Through this, the evil reflections and thoughts that come to them will automatically depart. For it is impossible for two thoughts to exist together in any way. It has already been explained that one need not shake their head back and forth to expel evil thoughts, as this is entirely unhelpful. Rather, they should think another thought, as mentioned above, and not look back at all, as stated above (ibid.). One who wishes to provide livelihood for those dependent on them must be a person of valor and not the opposite, what is called a [shlimazelnik]. For they need to have some authority, and through this, they can draw livelihood (7:10). There is a transgression through which people become debtors in the world. One must repent generally and plead before the Blessed Name to save them from this transgression, and the time for this is when they are in a state of expanded consciousness (Sefer HaRan 112). There are thoughts drawn from such a husk that it is very difficult to be saved from them, and even if one closes their eyes, they still encounter them in every direction they turn, and charity saves from them (ibid.). Through the joy of Torah and mitzvah to the point of dancing from joy, through this, a person is elevated in wealth (Part II, 81). This world is nothing but a means to draw toward the eternal purpose. Thought is in a person’s control to direct it as they wish to the place they desire, as explained above, that it is impossible for two thoughts to exist together at all. Even if sometimes their thought wanders, flutters, and roams to other and foreign matters, it is in a person’s control to return and direct it, even against its will, to the straight path to think what is proper. It is literally like a horse that turns from the path and veers to another path, where they seize it by its reins and return it, against its will, to the straight path. So too with thought, literally, that as soon as one sees it straying from the path, they must seize it, against its will, to return it to the proper path (50). One should not focus on whether they have money or not, for whether they have money or not, they spend their days equally, as this world completely deceives us, showing a person as if they profit each time, but in the end, it is nothing, as seen in reality. When you are in the aspect of “Mah” and draw divinity to yourself, constantly connecting your thought to His divinity, Blessed be He, through this, all wars and all desires opposing your will are nullified. This is the meaning of thought: think “Mah,” that you draw “Mah” [that is, Hashem Havayah (with the filling of Alephs, numerically 45) into your thought, constantly connecting His divinity to your thought] (82). Even if one attains money, it takes them away. The general rule is that both together, the person and the money, have no permanence—either the money is taken from the person, or the person is taken from the money, and never has anyone been found who remains with the money. One must guard their thought greatly, for from thought, something truly vital can be formed (46). Even though meriting the service of the Blessed Name is difficult, nevertheless, even when one does not merit serving the Blessed Creator properly, they must know that this world is nothing, as mentioned above. There is something that flutters in thought [that is, a matter of perception or a Torah innovation] like a sunrise, and then it flutters out of thought. One needs to be healthy and a person of valor to pursue and run after it and attain it (58). They should place all their will, desire, inclination, and longing only toward the eternal purpose, always yearning to be according to the will of the Blessed One. For the will itself is very precious, as the primary thing is the will. One must be very careful that the dispute among tzaddikim does not confuse them, but rather believe in all of them. For all the confusions that come to their mind about tzaddikim due to the disputes among them and other questions that are difficult for them, all come to them because they blemished the drops of their mind. Because of this, there is an attempt to expel them from the true and eternal life, which is the true tzaddikim and those who join them. One must have mercy on themselves and take reproof and instruction from this itself, that questions about true tzaddikim fall into their heart. Through this specifically, they will return to the truth [see Tzaddik, section 8] (5:4). Meanwhile, whatever good they can seize—Torah, prayer, or good deeds—they should seize what they can, for nothing remains of all their toil except the good will and whatever good they seized each day of their life (Sefer HaRan 51). One must remember well what the true tzaddikim warned us and proclaimed loudly, that a person should never allow themselves to be deceived or let the world deceive them. When there are disputes and strife against them, and they remain silent, paying no attention to the disputes and disgraces that disparage them, hearing their reproach and not responding, this is the primary repentance and rectification for all their sins. They are truly wise, meriting divine honor and a good portion in the World to Come, and they merit to be included in the aspect of the person seated on the throne, from where judgment issues for all who come to the world (ibid.). For no one achieves a good end or conclusion from this world except what they seized of true good for themselves for the eternal world (ibid.). Through being careful with the commandment of tzitzit, one can stand against disputants and humble them (ibid., 8). The wicked and those who dispute against tzaddikim are, in their lifetime, called dead, for they have no holy vital spirit, which is drawn only through true tzaddikim (ibid.). The reason most scholars dispute against tzaddikim is that they study the Oral Torah, that is, Gemara, poskim, and so forth, with great pride. Then, the Oral Torah becomes for them a mouth to speak arrogantly and contemptuously against tzaddikim. But true tzaddikim elevate and rectify all their evil words, turning them into halachot, raising great delights for the Blessed Name specifically through this (12:1). When one suffers torments from disputants and wicked people who obstruct holiness, and they have no strength to repel or subdue them except through their legal judgments, it is a great mitzvah to go to their courts and strive with all their might to humble them specifically through their judgments, even spending money on this. Through this, they elevate the judgment of holiness from the husks and the Other Side. Sometimes, the Blessed Name orchestrates all the disputes for this purpose, so that the disputants stand against the upright people of truth, and the upright have no strength to stand against them except through their judgments, so that through this, the judgment of holiness is elevated from the husks, as mentioned above (20:9). The reprovers of the generation who go and reprove the generation to return them to good sweeten the judgments and increase peace in the world, making peace between Israel and their Father in Heaven. But when, G-d forbid, the evil of the generation prevails, corrupting the reproof and instruction, through this, the peace of the world is corrupted, and through this, expulsion and disputes arise in the world (22:1). When people dispute against true tzaddikim and their followers, and the Holy One, Blessed be He, wishes to expel their enemies from before them, He causes their enemies to fall into the desire for wealth, which is destruction, idolatry, darkened faces, sadness, black bile, and death, for there is no greater fall than this. For the desire for wealth embitters their days and destroys them. The general rule is that when there are disputes, whoever guards the covenant more than their peer can cause their peer to fall from their level. The fall is that they fall into the desire for wealth, as mentioned above. Therefore, one must be especially careful when there are disputes against them not to fall into the desire for wealth (23:3). Those who oppose, disparage, and revile the G-d-fearing do so because they receive Torah from scholars who are not upright, called Jewish demons, who receive a fallen Torah that has no power to guide a person on the true path of good. No benefit is attained through such scholars; on the contrary, through them, one falls into heresies and opposition (28:1). Through hosting true Torah scholars, one merits faith, and through this, they overcome the opponents mentioned above (ibid., 2, 3). People who judge everyone unfavorably and constantly investigate others’ faults are from the strength of the Other Side, from the aspect of the end of all flesh, which constantly seeks to bring about an end and destruction, G-d forbid, to arouse judgment, slander, and accuse. Their primary strength is drawn from the blemish of speech. Their primary subjugation and nullification are through the rectification of speech [see Speech, sections 6, 7] (38:2). Through clapping hands in prayer, disputes are nullified, killing and loss are nullified from the world, and one merits peace (44). One who has understanding distances themselves greatly from disputes, for the primary cause of disputes and anger is a lack of understanding. The more understanding increases, the more disputes are nullified. Therefore, through engagement in Torah, which is understanding, disputes are nullified, and peace is increased (56:3, 6).