מלמדים ג

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It is forbidden to teach for a fee, as it says, "And Hashem commanded me" (Deuteronomy 4:14) etc. — "Just as I [teach] for free, so too you [must teach] for free." And for Torah shebichsav it is permitted to receive a fee in a place where it is customary to take, but for Torah sheb'al peh it is forbidden to take in any place. See in the Shulchan Aruch the matter that there is a distinction between Torah shebichsav and Torah sheb'al peh regarding receiving a fee.

Based on the ma'amar "T'hilah l'David aromimicha Elokai HaMelech" etc. in Torah 12, Likutay, Part I; see there the entire ma'amar from beginning to end.

And the general principle: Because the true tzadik who innovated this Torah was compelled to fall into some subtle error, as fine as a hairsbreadth, toward the aspect of s'molah [the left] at the time of speaking his Torah — so that through the aspect of s'molah he would receive shefa and livelihood for the world and draw to them riches and honor — because of this, in his Torah there is the aspect of "the righteous walk in them, and transgressors stumble in them" (Hosea 14:10). That is, there is in it a meaning of good and a meaning of the opposite. For the opposite meaning is drawn through the tzadik having been compelled to fall, as fine as a hairsbreadth, toward the aspect of s'molah, in order to draw livelihood — for the primary livelihood is from s'molah, as mentioned above.

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And because of this, learners who are not upright do not see in the study of his Torah anything but the opposite meaning — the aspect of "transgressors stumble in them" — and their Torah is only to glorify themselves and to be contentious. And therefore they dispute the tzadikim. For from Chumash alone one is not called a lamdan — and the primary lamdan is from Torah sheb'al peh. For from Torah sheb'al peh there is made for him a mouth to speak arrogantly against the tzadik etc. For the true tzadik, when he learns the Torah innovated by the Tanna or another tzadik, then there is made the aspect of neshikin [kisses], the aspect of isdabkus rucha b'rucha [the cleaving of spirit to spirit]. For the Shechinah dwells between two tzadikim, as it is written, "The righteous shall inherit the land" (Psalms 37:29) etc.; see there all this well.

[Right-click and select "Update Field" to generate TOC] And therefore it is forbidden to receive payment for learning the Torah. For one must toil in the Torah with great exertion, as our Sages of blessed memory said: "'If a person dies in the tent' — the Torah endures only in one who kills himself over it." And as it is written, "If you walk in My statutes" (Leviticus 26:3) — "on condition that you be toilers in the Torah"; "toilers" specifically.

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And the primary toil and exertion that one must toil and labor greatly in the Torah is only in order to clarify the engagement with Torah — that the learning should be lishmah, to bring pleasure to his Creator, blessed be He — and that his learning should not be, G-d forbid, for his own benefit, to glorify himself and be contentious, G-d forbid. And one should not make them "a crown to glorify oneself nor a spade to dig with" etc. (Avos 4).

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And the primary exertion and toil during learning is only in Torah sheb'al peh. For in the study of Chumash one does not need to labor so much. And the primary exertion and toil is only in Torah sheb'al peh. And this is because in the Torah sheb'al peh innovated by the Tanna or some tzadik, there necessarily is in it the aspect of s'molah — that the Tanna was compelled to fall during the speaking of his Torah into some subtle error in order to draw livelihood, as mentioned above. And from there is drawn the aspect of the meaning of "transgressors stumble in them," as mentioned above.

And because of this, anyone who wants to engage in Torah in truth and to merit the crown of Torah — to merit through the Torah eternal life, to cleave to his Creator, which is the purpose of engagement in the holy Torah — must labor greatly in the engagement with Torah sheb'al peh, to clarify and subdue the aspect of the hold of "transgressors stumble in them." That is, the thoughts of arrogance and ulterior motives and the subterfuges that pursue his thinking and want to incline his heart from the truth, G-d forbid — to engage in the Torah for the sake of honor and arrogance, in order to be called "Rebbe," in order to be a Rav in some community or a moreh hora'ah [halachic decisor], or to be famous and to say Torah at shalosh seudos and to lead the world and increase his honor, as is common nowadays — and similar to these ulterior motives and many foolishnesses and confusions that the learners have during their engagement in Torah sheb'al peh.

Core teaching (LM I:37): Body/soul = behaima/adam = forgetfulness/memory = folly/Torah. Subdue the body through fasting → chesed → nefesh elevated through avira d'Eretz Yisrael and breath of schoolchildren. 1

And all this is drawn from the subtle error that the tzadik had at the time of the revelation of his Torah, which he was compelled to fall into for the purpose of drawing livelihood for the world, as mentioned above. And therefore one needs great exertion — that is, to return in complete teshuvah for all one's evil deeds and to strengthen oneself with all might to subdue and humble all these evil thoughts, and to beg of Hashem, blessed be He, that one should merit that one's learning should be for the Shechinah — that is, that one should engage in the Torah only for the sake of Hashem, blessed be He, Who commanded us to engage in Torah and to bring pleasure before Him, "Who said and His will was done." And this is the primary exertion and toil in Torah sheb'al peh. For in truth, also the exertion and toil of the learners who labor in the Torah to clarify the sugya and the halachah properly, and to bring the discussion in accordance with the final halachah (l'asukei shma'atsa aliba d'hilchisa) — this too is drawn only from this, from the aspect of the aforementioned error, which is the aspect of s'molah, from where is the hold of "transgressors stumble in them" — from where is the hold of the klipos, which are the chaff and straw that cover the halachah. From there are drawn all the kushyos [difficulties] and all the heaviness and all the stringencies in the halachah, that it is difficult to understand it properly and to extract the din to its truth — for all this is drawn from them, which are the aspect of chaff and straw in the halachah, as is understood in the Tikunim and in Ra'aya Mehemna in several places. And their primary vitality and power is drawn only through the subtle error of the tzadik, who was compelled to fall into it for the purpose of livelihood, as mentioned above. And therefore every person must toil and labor in the Torah, to subdue and humble and drive away the chaff and straw from the halachah — which are the hold of the klipos, which are the thoughts of arrogance and ulterior motives. And then one merits a clear halachah and to bring the discussion in accordance with the final halachah. For when one engages lishmah, for the sake of Hashem, blessed be He, then Hashem is with him, and then the halachah is in accordance with him, as our Sages of blessed memory said: "And Hashem was with him — the halachah is in accordance with him." For all the kushyos and stringencies are drawn only because in every generation, in this bitter exile, the sitra achra intensifies more and more and introduces more ulterior motives and arrogance into the heart. And because of this there is no clear halachah and Mishnah in any place. For at first, in the early generations, there was no machlokes at all — only from when the students of Shammai and Hillel who did not serve their master sufficiently multiplied, through this the machlokes multiplied in Israel. And each time the machlokes multiplied more — for the tzadik who innovates Torah must necessarily fall into some subtle error for the purpose of drawing livelihood for the world. But the error must be exceedingly subtle, only in great constriction for the purpose of absolute necessity alone. But in each generation the hearts diminish, until sometimes they come to greater error, until each time the machlokes multiplies through this. And at first, when the sitra achra had not yet taken hold so much in that error — for even so, their engagement in Torah was in great holiness — therefore from the blemish of the error there was made only the increase of machlokes in the Torah itself, which is machlokes within holiness. But now, in our many sins, they have taken hold greatly, until a complete machlokes has been made between the tzadikim, and kategorya [prosecutorial accusation] between talmidei chachamim and tzadikim, the like of which has never been. And all this is drawn from there — from the aspect of the subtle error of the tzadik who innovated the Torah etc., as mentioned above — that they have taken hold in this until they have come to learning that is completely shelo lishmah, to glorify themselves and be contentious. And through this the machlokes has multiplied greatly, as mentioned above. And this is what our Sages of blessed memory said: "Had Moshe not struck the rock, the Sages would not have had to labor in the shma'atsa" [halachic discussion] etc., as is brought. For the rock (tzur) is the aspect of Torah sheb'al peh, as is brought. And Moshe's striking of the rock is the aspect of s'molah, which is the aspect of striking — the aspect of dinim and g'vuros [judgments and severities], as is known. And because Moshe Rabbeinu was compelled to fall toward the aspect of s'molah for the purpose of livelihood — which is the aspect of giving drink to the congregation and their animals, drawing to them livelihood — and because his generation provoked him then, through them he came to error and struck the rock with his staff twice. That is, the aspect of s'molah intensified more than necessary. For Hashem, blessed be He, told him, "And you shall speak to the rock" (Numbers 20:8) — for it was not necessary to arouse the aspect of s'molah, G-d forbid, through an actual deed, but rather to speak gently to the rock, which is Torah sheb'al peh. And even though it was necessary to draw water and shefa of livelihood, this would have been drawn through the aspect of s'molah that is exceedingly subtle. And because Moshe Rabbeinu was holy in the utmost holiness and all his intention was solely for the sake of Hashem, therefore he thought that it was impossible for him in any way to fall toward the aspect of s'molah for the purpose of livelihood except through an actual striking, as it was the first time, when Hashem, blessed be He, commanded him, "And you shall strike the rock" (Exodus 17:6) etc. And in truth, this was not the will of Hashem, blessed be He, now. For, on the contrary, the first time — that is, at the initial revelation of the Torah — there truly was the necessity to strike the rock in order to arouse the aspect of striking, which is the aspect of s'molah, in order to draw water for the congregation — that is, livelihood. But afterwards, when the aspect of s'molah had already been aroused, when livelihood is needed one must specifically sweeten the aspect of s'molah and include the left in the right (l'achlala s'mola bimina) — and then specifically one draws livelihood. And therefore through Moshe's striking of the rock are drawn all the kushyos and stringencies in the halachah. For all of them are drawn from the aspect of the error of the tzadik, which is the aspect of Moshe's striking of the rock — which is the aspect of s'molah, which the true tzadik, who is the aspect of Moshe, is compelled to fall toward for the purpose of livelihood, as mentioned above. And this is the aspect of: "A person's livelihood is as difficult as the splitting of the Sea of Reeds" (Pesachim 118a). For the splitting of the Sea of Reeds is the aspect of making a path in the sea of wisdom — to reveal wisdom and Torah in the world, and to be saved from drowning in the raging waters, which are the klipos and the thoughts that flood the mind and confuse one's da'as with ulterior motives and arrogance, as mentioned above. This is what Israel merited at their exodus from Egypt, until they merited that even physically the sea split before them and they passed through the sea on dry land. For it is all one: as they merited spiritually, so they merited also physically. And therefore "a maidservant saw at the sea what Yechezkel the prophet did not see." And they also merited a very great spoil — for they then merited a great revelation of wisdom and also livelihood and great wealth. And because of this there was a great accusation (kitroog) against them: "These are idol worshippers and these are idol worshippers." And seemingly this is puzzling: how is it relevant to say about Israel then, "these are idol worshippers" — had they not already been purified from idolatry before their exodus from Egypt, as it is written, "Draw forth and take for yourselves" (Exodus 12:21) — "withdraw your hands from idolatry" etc.? But according to the above: Israel could not pass through the sea on dry land unless they also merited the aspect of splitting the Sea of Reeds in a spiritual sense — to break open the sea of wisdom and merit attainment of the Torah. And when one needs to break open the sea of wisdom and attain Torah, one must make there two paths, which are the aspect of right and left that are in the Torah, in order to draw livelihood. And for this one is necessarily compelled to fall into some subtle error, which is the aspect of s'molah. And as soon as one inclines even as a hairsbreadth to the left, this is the aspect of avodah zarah, G-d forbid, as it is written, "And you shall turn aside and worship other gods" (Deuteronomy 11:16) — that as soon as one turns from following Hashem even as a hairsbreadth, this is the aspect of avodah zarah, as is brought in the name of the Ba'al Shem Tov of blessed memory. And immediately the raging waters come, G-d forbid, and want to flood, G-d forbid — for they want to take hold in the subtle error completely, so that one's learning should be only toward the left, G-d forbid. Therefore one then needs great merit to pass through the sea in peace. But Hashem, blessed be He, knows secrets and knows that the inner essence of their intention is truly only for His Name, blessed be He — only that they were compelled to fall a hairsbreadth toward s'molah for the purpose of livelihood alone. Therefore the right prevailed over the left, and the merit of Avraham was aroused — who is yamin [the right], who bound Yitzchak his son, the aspect of s'mol. And through this they passed through the sea in peace. And they merited crossing the sea through the aspect of the two bridges that one must cross the sea upon, which are the aspect of right and left — which are the aspect of the terei gishrei d'donag [two wax bridges] explained at the end of the aforementioned ma'amar. For Israel then merited the revelation of the Torah and also great wealth. And therefore "a person's livelihood is as difficult as the splitting of the Sea of Reeds." For it is impossible to merit livelihood except through the aspect of s'molah, and for this one needs great exertion, and it is very difficult for one to pass through the aspect of s'molah in peace without stumbling there. For one is necessarily compelled to fall toward the aspect of s'molah for the purpose of livelihood, but one must endure great exertion not to fall there completely, G-d forbid — only a hairsbreadth for the purpose of absolute necessity alone. And this is the aspect of the terei gishrei d'donag, "jumping from this to this and from this to this" (shaveir me'hai l'hai ume'hai l'hai), as is explained there at the end of the aforementioned ma'amar. And therefore "livelihood is as difficult as the splitting of the Sea of Reeds" — for this is the aspect of the splitting of the Sea of Reeds, as mentioned above. For the Egyptians pursued the children of Israel. And the primary exile of Pharaoh and Egypt was that the dibur was in exile, as is brought. And for this reason Moshe was k'vad peh [heavy of mouth] — that is, the speech of Torah sheb'al peh was in the exile of Pharaoh and Egypt, which is the blemish of speech. Which is the aspect of the misnagdim [opponents] who dispute the true tzadikim, speaking arrogantly and contemptuously against the tzadik. And the Shechinah, which is Torah sheb'al peh, which is the aspect of K'nesses Yisrael, is in exile among them. To the point that even when the aspect of Moshe — who is the generality of the Torah — enters before Pharaoh, which is the letters of ha-oref [the back of the neck], the blemish of speech, the opposite of speech — which is the aspect of the lamdan who twists his mouth against the true tzadik — and when Moshe enters before him, that is, the Torah arouses him to teshuvah and tells him to release Israel from exile — that is, to return to Hashem and take out K'nesses Yisrael, which is the Shechinah, which is Torah sheb'al peh, from the exile in his mouth, and the Shechinah should arise from its dust, and he should learn lishmah, and the Torah sheb'al peh and the Shechinah and K'nesses Yisrael should return to their place — then the lamdan turns his back (oref) from the truth, from the good meaning, and says, "Who is Hashem that I should listen to His voice? I do not know Hashem" (Exodus 5:2). For he does not want to see in the Torah the good meaning, which is the revelation of Hashem, and he says, "I do not know Hashem." And he sees in the Torah only the opposite meaning, and learns only for the sake of his own bodily pleasure — to aggrandize his honor, to display his sharpness to the public, that he is a great lamdan and expert in Shas and poskim etc., as mentioned above. And therefore there is no clear halachah in any place. And this is drawn only from the exile of Egypt, as mentioned above — the aspect of "And they embittered their lives with hard labor, with mortar and with bricks and with all labor in the field" (Exodus 1:14) etc. As is brought in the Tikunim (Tikun 13, 28a): "With hard labor" — with a kushya; "with mortar (chomer)" — this is kal vachomer; "and with bricks (l'veinim)" — with the libun hilchisa [clarification of the halachah] etc. For these exertions of the kushyos and stringencies in the halachah are drawn from the exile of Egypt, as mentioned above. And the primary exile of Egypt is drawn because of livelihood — that is, because the tzadik is compelled to fall toward the aspect of s'molah for the purpose of livelihood, as mentioned above. From there is drawn their hold, until they want to intensify in the aspect of s'molah, that the engagement in Torah should be for self-glorification and contentiousness. And one must endure bitterness to clarify this — to clarify the halachah from these evil thoughts. And then specifically one merits livelihood — the aspect of "and afterwards they shall come out with great possessions" (Genesis 15:14). For in truth, even though livelihood is drawn from the aspect of s'molah, even so it is impossible to draw livelihood unless the left is included in the right. For from there all hashpa'os [bounties] are drawn — from the inclusion of left in right, as is known. For if one falls, G-d forbid, completely toward the aspect of s'mol, certainly one will not have any livelihood at all — for from s'mol is the hold of the sitra achra, which is elohim acheirim [other gods], through which the shefa is held back, as it is written, "And you shall turn aside and worship other gods, and He will shut the heavens and there will be no rain" (Deuteronomy 11:16-17) etc. For one needs to fall toward s'mol only to form (l'tzayer) the shefa there — for there the upper shefa, which has no form, is formed into the aspect of wealth and livelihood. But afterwards one must immediately return to yamin and include s'mol in yamin, in order to be able to draw the wealth and livelihood to the world. For the primary livelihood is through yamin, which is the aspect of chesed, as it is written, "He gives bread to all flesh, for His kindness is forever" (Psalms 136:25). And this is what our Sages of blessed memory said: "Children, life, and livelihood — the matter does not depend on merit, but rather on mazal" (Mo'ed Katan 28a). And it is brought in the holy Zohar: that is, on the upper mazal, which is the aspect of Atika [the Ancient One] — there the livelihood is dependent. And seemingly this is difficult: is not the primary livelihood and sustenance from s'mol, the aspect of "in her left hand are riches and honor," as mentioned above? And how does it say here that livelihood is from the upper mazal, which is Atika — is there not any s'mol at all there? And as it is brought in the holy Zohar: "This Atika is entirely right (kola yemina); there is no left there and there is no wealth there." So how does it say here that livelihood and wealth are from there specifically? But the truth is: the primary root of the shefa of wealth and livelihood is only there, in the aspect of Atika, which is mazala. But there, at its root, it is not relevant to call it by the name of "wealth" — for there all is yamin and there the holy shefa is entirely one, with no form at all. And there, even the shefa of wealth is only Torah — a pure and sparkling light. And below, when the shefa is drawn down, then when the shefa is drawn to yamin and s'mol, then the shefa is formed in s'mol into wealth and livelihood. And because of this, the tzadik must fall toward the aspect of s'mol for the purpose of livelihood. But as soon as he falls toward s'mol, the sitra achra can intensify and they can take hold in him, G-d forbid, and then "this and this will not endure in his hand" — for "he is the one who incites, he is the accuser" etc. — for afterwards they themselves will rob the shefa from him and nothing will remain in his hand. In the aspect of "And you shall turn aside" etc. "and He will shut the heavens" etc. — the aspect of "What profit is there for a person in all his toil that he toils under the sun" (Ecclesiastes 1:3), that is, in exchange for the Torah, as Rashi explained there — that is, when one does not engage lishmah, and one's intention in the Torah is for one's own benefit; "as he came so shall he go, and nothing shall he carry away in his toil, and what profit is there to him who toils for the wind." For the toil that one toiled in Torah shelo lishmah — not only did he not merit the crown of Torah, he also did not merit livelihood, and all his days are anger and pain. For the livelihood remains with them, G-d forbid, and nothing shall he carry away in his toil, as mentioned above. And if one engages in Torah only lishmah, without any error, even the most subtle — one too will not have livelihood, for the primary livelihood is from s'molah. And therefore in truth it is very difficult to obtain livelihood, in the aspect of "livelihood is as difficult as the splitting of the Sea of Reeds," as mentioned above. And therefore it is impossible to obtain and draw holy livelihood for the world except when one is a tzadik so great that one can ascend to Atika Kadisha, which is the aspect of the upper mazal where is the root of all hashpa'os, as mentioned above. And there all is yemina and there is no distinction between yamin and s'mol. And this tzadik who merits this aspect — he can include s'mola in yamin. For even though he falls toward s'mol, he knows that in truth even the s'mol is yamin — for he knows the root of yamin and s'mol at their source, which is Atika, where all is one, all is yemina, and where is the primary root of hashpa'ah. And therefore this tzadik descends to s'mol only to form the shefa there into wealth, but afterwards he immediately returns from s'mol to yamin and includes s'mol in yamin, and draws Torah and livelihood to the world in great holiness — for he brings all the wealth out from s'mol to yamin. In the aspect of "and afterwards they shall come out with great possessions." And as it is written, "If you walk in My statutes — on condition that you be toilers in the Torah"; "toilers" specifically, as mentioned above, to toil to clarify and drive away the hold of the klipos that have taken hold in the left from the engagement in Torah etc., as mentioned above. Then "I will give your rains in their season" — for the primary livelihood is through this, as mentioned above. And this is what was said at the splitting of the Sea of Reeds: "Why do you cry out to Me?" (Exodus 14:15). And it is brought in the holy Zohar: "The matter depends on Atika (b'Atika talya milsa)." That is: it is impossible to merit the splitting of the Sea of Reeds — that is, to pass through the sea of wisdom in peace and to draw livelihood, the aspect of "livelihood is difficult" etc. — and to be saved from the raging waters, which are the klipos and the ulterior motives — except through the aspect of Atika, which is entirely yemina. For through this, s'mol is included in yamin — through which one merits holy livelihood, which is the aspect of the splitting of the Sea of Reeds, as mentioned above. And this is the aspect of "And Moshe took the bones of Yosef with him" (Exodus 13:19) etc. For in every generation, the tzadik who engages in Torah must attach himself to the tzadik who revealed this Torah — which is the aspect of neshikin, the aspect of isdabkus rucha b'rucha. And this is the aspect of Moshe — who is the aspect of the tzadik of the generation — taking the bones of Yosef, who is the aspect of the upper tzadik, as mentioned above. And this is what our Sages of blessed memory said: "The wise-hearted takes mitzvos" (Proverbs 10:8) — that all of Israel were busy with the spoil, but Moshe was busy with the bones of Yosef. For Moshe busying himself with the bones of Yosef — this is the aspect of isdabkus rucha b'rucha, the binding of the lower tzadik who is in this world to the upper tzadik, who is the tzadik who has already departed, as mentioned above. And then Moshe also drew the shefa of livelihood through the aspect of s'molah, as mentioned above. And through this all of Israel were busy with the spoil — that is, they also merited the shefa of wealth through Moshe, as mentioned above. For through Israel being purified in the exile of Egypt — which is the aspect of the tzadik falling into the mouth of the lamdan, which is a great intention from Hashem, blessed be He, as is explained there — and the tzadik raises the Shechinah from exile through this, and transforms the evil letter-combinations into halachos, as mentioned above. This is the aspect of the rising of Israel — which is Torah sheb'al peh — from the exile of Egypt, from the exile of speech — that is, from the exile in the mouth of the lamdan. And then, when the tzadik is purified there in his mouth and merits ascending from there in peace in the aspect of the exodus from Egypt, as mentioned above, then he also merits the shefa of wealth — the aspect of "and afterwards they shall come out with great possessions." For the tzadik sweetened the aspect of s'molah and merited clarifying and purifying the aspect of s'molah from the klipos that had taken hold in it, from which came the evil words of the misnagdim. He sweetened all of this and transformed the letter-combinations for good and sweetened the aspect of s'mol and it was included in yamin, through which livelihood is drawn, as mentioned above — the aspect of "and afterwards they shall come out with great possessions," as mentioned above. And therefore it is forbidden to teach Torah for a fee, and the primary prohibition is regarding Torah sheb'al peh — so that the aspect of s'molah should not take hold, G-d forbid, whose primary hold is in Torah sheb'al peh, as mentioned above. For when one engages in Torah for a fee — that is, for the sake of money — in this the chitzonim that take hold in the aspect of "in her left hand are riches and honor" will take hold, G-d forbid. For even though it is necessarily required to fall slightly toward s'molah, this is only exceedingly subtly. But when one actually engages for the sake of money, to receive a fee for the learning — in this they will take hold greatly, G-d forbid, and "this and this will not endure in his hand," as mentioned above. Therefore one must learn only for free, and the livelihood will come of its own — through the true tzadik of the generation who merits drawing the livelihood from the upper mazal, and who splits the sea of Torah (boke'a yama d'Oraisa) before Israel. And Israel, the holy nation, must believe in the true tzadik, in the aspect of "And they believed in Hashem and in Moshe His servant" (Exodus 14:31), which is said regarding the splitting of the Sea of Reeds. And through this they merited the revelation of Torah and livelihood. For certainly not every person merits both tables. For "livelihood is as difficult as the splitting of the Sea of Reeds," as mentioned above. And how can a person merit the splitting of the Sea of Reeds by his own power? Therefore we need only to rely on the true tzadikim of the generation, to believe in them — for they are the aspect of Moshe, since every tzadik of the generation is the aspect of Moshe. And through emunah alone one can merit Torah and livelihood — which is the aspect of the splitting of the Sea of Reeds. For the primary splitting of the Sea of Reeds for the collective of Israel was through emunah, as it is written, "Why do you cry out to Me? Speak to the children of Israel and let them travel" — as Rashi explained there: for the sea does not stand before them, for they are worthy — and the emunah that they believed in Me is sufficient to split the sea before them. For through emunah in Hashem and in the true tzadik, one can merit Torah and livelihood from the upper mazal, even though one does not merit this through one's own power. Even so, the true tzadik can draw all these hashpa'os to him through the great emunah that Israel has in Hashem and in the true tzadikim — the aspect of "And they believed in Hashem and in Moshe His servant," as mentioned above. Amen and Amen. And this is what our Sages of blessed memory said: "A person should always engage in Torah even shelo lishmah, for from shelo lishmah one comes to lishmah." For it is necessarily required that there be some subtle p'niyah, the aspect of shelo lishmah, in order to draw livelihood to the world. But afterwards he immediately returns to lishmah, in the aspect of "shaveir me'hai l'hai," as mentioned above. And this is: "from shelo lishmah one comes to lishmah" — for afterwards one certainly returns immediately to lishmah, as mentioned above. And therefore our Sages of blessed memory said: "One who learns Torah shelo lishmah — it would have been better for him had his afterbirth been turned over his face" [i.e. he should not have been born]. For certainly one who engages truly shelo lishmah — for the sake of being called "Rebbe," to glorify himself and be contentious — certainly it would have been better for him had he not been created. For he sees only the opposite meaning, the aspect of "transgressors stumble in them." It is only if the primary intention of his engagement in Torah is for the sake of Hashem, blessed be He, but ulterior motives of shelo lishmah come upon him — regarding this our Sages of blessed memory said: "A person should always engage in Torah even shelo lishmah, for from shelo lishmah one comes to lishmah." For this one will certainly return from the aspect of shelo lishmah to the aspect of lishmah — through the power of the true tzadik, who is always leaping and jumping during his Torah, from the aspect of shelo lishmah to the aspect of lishmah, in the aspect of "shaveir me'hai l'hai," as mentioned above. And this is the aspect of "from shelo lishmah one comes to lishmah," as mentioned above. Halacha 4 is in Hilchos Shevuos, Halacha 2, ois 33. Based on LM I:12 ("T'hilah l'David"), intro + 8 sections. Core concept: The true tzadik who innovates Torah must fall to a hairsbreadth-subtle error toward s'molah (left) to draw shefa/parnasah to the world ("bism'olah osher v'chavod"). This creates dual meaning in Torah: tzadikim yeilchu vam / posh'im yikashlu vam. Unworthy learners see only the "opposite meaning" → they learn shelo lishmah → dispute the tzadikim. §§1-2: Toil (amal) in Torah = clarifying engagement from ulterior motives. Primary toil in TSBP specifically. Klipos = "chaff and straw" covering halachah → all kushyos/chumros. Learner must beg Hashem for lishmah. Machlokes increases generation by generation from subtlety of error → SA takes hold → shelo lishmah → contentiousness. §3: Moshe's striking the rock = s'molah in action form. Should have spoken to rock (subtle). First time: striking needed to arouse s'molah. Afterwards: must sweeten and include s'mol in yamin. All kushyos/chumros = Moshe's striking the rock. §4: "Kashin mezonosav k'kri'as Yam Suf." Splitting sea = making path through sea of wisdom (revelation of Torah + parnasah) while surviving "raging waters" (klipos/p'niyos). Two paths = yamin/s'mol. Even hairsbreadth to s'mol = "avodah zarah" (Ba'al Shem Tov). Avraham (yamin) bound Yitzchak (s'mol) → merit to cross. Terei gishrei d'donag = leaping right-left. Pharaoh = ha-oref = p'gam hadibur = lamdan opposing tzadik. TSBP in galus in mouth of lamdan. "V'yimarer'u es chayehem" = kushya/kal vachomer/libun hilchisa (Tikunim). Primary galus from parnasah-necessity. Left must be included in right → shefa formed in s'mol but drawn through yamin (chesed, "nosein lechem l'chol basar"). §5: "Banei chayei umezonei lav b'zchusa talya milsa ela b'mazala." Mazal = Atika = "kola yemina." Question: if parnasah from s'mol, how from Atika which has no s'mol? Answer: root of shefa of wealth is in Atika but there it has no "form" as wealth; only below when drawn to yamin/s'mol does it become wealth. Tzadik who ascends to Atika can include s'mol in yamin. "If you walk in My statutes" → "I will give your rains." Kri'as Yam Suf = "b'Atika talya milsa." §6: "Vayikach Moshe es atzmos Yosef imo" = tzadik of generation attaching to upper tzadik (neshikin, isdabkus rucha b'rucha). "Chacham lev yikach mitzvos" = Moshe took bones while Israel took spoil. Tzadik sweetens s'molah → transforms evil tzerufim into halachos → "acharei chein yetz'u birchush gadol." §7: Therefore forbidden to teach TSBP for fee → chitzonim take hold. Learn for free; parnasah comes through tzadik hadoor (boke'a yama d'Oraisa). Emunah in Hashem and tzadik = "vaya'aminu baHashem uvMoshe avdo" → merits Torah and parnasah from upper mazal. §8: "L'olam ya'asok batorah afilu shelo lishmah, shemitoch shelo lishmah ba lishmah" = the subtle p'niyah for parnasah → immediately returns to lishmah (shaveir me'hai l'hai). But complete shelo lishmah (to be called Rebbe, for contentiousness) = "noach lo she-nehpechah shilyaso al panav." Only applies to one whose primary intent is lishmah but p'niyos come upon him → these will be reversed through power of true tzadik.