סימן כ"ג

Siman Twenty-Three — Tzavvis Tzedekסימן כג — צוית צדק There — Letter Alef — "and these people…" — See Brachos 6b: "who walks in darkness with no light…" — what is the reason? Because he should have trusted in Hashem's Name and did not trust.

This is relevant to our matter: for when one damages faith and trust in Hashem and pursues money — this is the aspect of darkness of the face [chashuch anpin] — darkened faces.

There — in the above discourse — Letter Gimmel — "when Rachav beseeched… she said: 'give me a sign of truth'… and they said to her: bind this thread of crimson — this is the aspect of faith… and the crimson thread — this is the aspect of the shining of the light of the face." See Zohar Vayechi, p. 241. There — in the above discourse — Letter Gimmel — "when Rachav beseeched… she said: 'give me a sign of truth'… and they said to her: bind this thread of crimson — this is the aspect of faith… and the crimson thread — this is the aspect of the shining of the light of the face." See Zohar Vayechi, p. 241. And they were precise in this — that they gave her what she had not asked for — see there what they elaborated on this.

And they were precise in this — that they gave her what she had not asked for — see there what they elaborated on this. And according to Rabbainu's approach it can also be explained in this manner: she asked for a true sign — therefore she said: "give me a sign of truth" — which is the aspect of the light of the face — the aspect of life as above. And they answered her: it is not yet possible to shine for her the light of truth itself — only let her bind herself in the aspect of faith. And faith is called thus when truth is combined with it — "emunah is called thus when truth combines with it." Therefore: when you bind yourself in the holy faith — you will automatically be cleaved and bound to the light of the face of holiness — which is the aspect of truth. For there is no faith without truth — as is also elaborated in Letter Alef.

Section 4 — Letter ד — [on Letter Hay of the discourse] And according to Rabbainu's approach it can also be explained in this manner: she asked for a true sign — therefore she said: "give me a sign of truth" — which is the aspect of the light of the face — the aspect of life as above. And they answered her: it is not yet possible to shine for her the light of truth itself — only let her bind herself in the aspect of faith.

Section 5 — Letter ה — [on the discourse continued] And faith is called thus when truth is combined with it — "emunah is called thus when truth combines with it." Therefore: when you bind yourself in the holy faith — you will automatically be cleaved and bound to the light of the face of holiness — which is the aspect of truth. For there is no faith without truth — as is also elaborated in Letter Alef. And for our matter one can say: for to merit this intellect — to gaze upon the light of Divinity — which is the aspect of the light of truth itself — the light of the face — only the true Tzaddik merits this intellect in its fullness — the aspect of: "an understanding heart — there the Tzaddik is saved from it." And those of lesser stature must bind themselves well to the Tzaddik and nullify their mind to him in complete faith.

And see Zohar Yisro, p. 87: "how many faces are there — radiant faces — non-radiant faces… fortunate are Israel who are grasped by the supernal faces of the King… and the nations are grasped by those far faces — those lower faces… and on account of Avraham — when Yishmael was circumcised — he merited that his dwelling and portion was placed in the place that rules over all those far and lower faces… as it is written: 'over the face of all his brothers shall he dwell'" . "Rabbi Yehudah said: the Holy One therefore proclaimed and said: 'you shall have no other gods before My face'" . There — Letter Hay — "and every mitzvah a person performs without money…" — this aspect is called righteousness [tzedek]. This means: since he is not willing to spend money for it — he is still far from the aspect of radiant faces — the aspect of truth. Therefore the mitzvah is then called only tzedek — for "emunah is called thus when truth combines with it." Therefore when he breaks his desire for money for the sake of the mitzvah — which means he is cleaved to the holy faces — the aspect of truth — then the mitzvah is called emunah [faith].

There — at the end of the above discourse — "and as it is written: 'and dust shall be the serpent's food all the days of your life'" — See Ra'aya Mehaimna, Pinchas: "those who hate gain — like a person content with his portion — and not like the mixed multitude [Erev Rav] — children of the evil maidservant — who are like the serpent for whom all the earth is before him — as it is written: 'and the serpent's bread is dust' — and he would like to be satiated from his dust which is lacking for him — and so too those who covet money who are never satiated from all the money in the world." This is somewhat aligned to our matter. Through this they too merit to receive some shining from the aspect of the light of the face that shines upon them through the holy faith — until they too merit to the nullification of the desire for money and to live true life — which is the aspect of radiant faces [anpin nehirin]. There — Letter Hay — "and every mitzvah a person performs without money…" — this aspect is called righteousness [tzedek]. This means: since he is not willing to spend money for it — he is still far from the aspect of radiant faces — the aspect of truth. Therefore the mitzvah is then called only tzedek — for "emunah is called thus when truth combines with it." Therefore when he breaks his desire for money for the sake of the mitzvah — which means he is cleaved to the holy faces — the aspect of truth — then the mitzvah is called emunah [faith].

On the matter of the mezuzah elaborated in Letter Daled: see Ra'aya Mehaimna, Zohar, portion Pinchas, p. 257: "the Shechinah is called mezuzah from the side of the central pillar of the letters of Haveye'ah — and from the side of the Tzaddik — the secret of the covenant — it is called Shadai." And see there also on p. 258: "mezuzah — the seal of Shadai — Tzaddik and Shechinah — the doorpost of the mezuzah." And see on p. 266: "they lift their heads and gaze at the holy seal." And in the commentary of the Ramaz there. And see in Tikkunim, Tikkun 22, p. 66 — on the matter of: "falsehood has no feet" — and on the matter of the other god — but the forms of the Greek are the markings in the Name of the Holy One in this seal of the mezuzah which is Shadai on the outside and Haveye'ah on the inside — and this is the seal of the covenant of circumcision. And see in Likutay Torah of the Holy Ari, portion V'Eschanan: mezuzah has the numerical value of Adnut — and the matter of Shadai on the outside and Haveye'ah on the inside. And see there in Likutay Iyov on the verse: "and Shadai shall be your treasure" — do not read "your treasure" [b'tzarecha] but rather "your hinges [b'tzirecha]" — the aspect of hinges and doors. And from this you will understand what is written here in this discourse: "and this is: 'and Shadai shall be your treasure'" — meaning: through the mezuzah — for the mezuzah is the aspect of "and Shadai shall be" — the aspect of "and Shadai" on the inside [i.e. "v'haya" is within the mezuzah] and Shadai on the outside. [For the Name Shadai is written on the outside of the mezuzah facing the word "v'haya im shamo'a" which is inside.] And "your treasure" — as above. There: "and who has a shilya for a mule? For a non-Jew has not even a beis vlad." This means: for only the money and abundance have a root above — which is the ohr tzach u'metzuchtzach [clear and polished light]. For there it is certainly seen how all abundance flows only from the aspect of the light of the face — the aspect of truth — the aspect of: kushta ka'i [truth stands]. As Rabbainu elaborates further below. But idolatry — which is the desire for money — has no root at all. Therefore it has not even a beis vlad — since it has no root from which to receive. Therefore it also cannot bestow abundance — the aspect of: "another god is infertile and bears no fruit" . And since it has no root at all — anyone who is already entangled after it and falls into this idolatry of money is certainly unable to concentrate his mind at all to gaze upon the root of the money — which is the ohr tzach u'metzuchtzach — flowing from the aspect of the light of truth — the light of the face. And he is already immersed in its very opposite — and imagines that he can draw abundance through the idolatry of the desire for money — which is falsehood and darkness — the aspect of darkened faces [anpin chashuchin]. And how can one in his state gaze upon the root of the abundance? And therefore he answered them: "and is there salt without the money?" — meaning: I answered you only according to your question's approach — that if there were any possibility even for one who merited the rectification of the covenant [tikun habris] to fall, G-d forbid, into the desire for money — then his counsel would be to gaze upon the root of the abundance. For he can certainly gaze upon Divinity in the aspect of: "from my flesh I behold G-d" . But in truth your question requires no answer at all — for one who merited the rectification of the covenant and the light of the King's face shines upon him — as elaborated in Letter Beis — it is necessarily impossible for him to fall at all into the darkness of the desire for money, G-d forbid. For light repels darkness — and malt mammon chaser [malt = diminished money] — for through the rectification of the covenant the desire for money is automatically nullified — as is elaborated in the discourse.

And according to the simple meaning one can say: the matter is — for commerce [masa u'matan] is called "your going out" [tzetecha] — the aspect of: "rejoice Zevulun in your going out". And a person goes out through the door of his house to the outside to engage in commerce and gain profit thereby — and brings the abundance into the house inward — also through the door. And since the ba'al davar [the accuser] lies greatly in wait for a person when he goes out to conduct business — to confuse his mind with the sadness of livelihood and the bitterness of the world — and [causes] him to pursue his livelihood with great exertion and to endanger himself in the dangers of the roads for the sake of some small profit — as though the yoke were around his neck to pay some debt imposed upon him as an absolute obligation with total self-sacrifice, G-d forbid. And if a person is drawn after this, G-d forbid, he can waste and spend all his days in this — in the turmoil of the desire for money. And likewise when a person brings the abundance into the house inward — the ba'al davar also lies in wait for him — to introduce into his thoughts: "it is my power and the strength of my hand that made me this wealth." And through all the above he becomes bound, G-d forbid, to the faces of the Sitra Achra — the dark faces — actual idolatry — in which all idolatries of the world are subsumed — G-d spare us. There: "and who has a shilya for a mule? For a non-Jew has not even a beis vlad." This means: for only the money and abundance have a root above — which is the ohr tzach u'metzuchtzach [clear and polished light]. For there it is certainly seen how all abundance flows only from the aspect of the light of the face — the aspect of truth — the aspect of: kushta ka'i [truth stands]. As Rabbainu elaborates further below. But idolatry — which is the desire for money — has no root at all. Therefore it has not even a beis vlad — since it has no root from which to receive. Therefore it also cannot bestow abundance — the aspect of: "another god is infertile and bears no fruit" [Zohar II, 103].

Section 11 — Letter יא — [on malt mammon chaser] Section 7 — Letter ז — [end of the discourse Tzavvis Tzedek]

And one can say that the Sages alluded through what they said: malt mammon chaser — v'amray lah chesed — the difference between the first formulation and the second is only between reish and dalet — to allude that through diminishing one's money and doing charity and kindness with it — through this one draws upon oneself the aspect of the covenant of salt [bris melach] — the aspect of the Tzaddik — which is the aspect of the tip of the letter dalet — as is known. And as is brought also in his writings in Siman 10 in the discourse V'Ayleh HaMishpatim, and in Siman 36 in the discourse B'Karov. And then the achor becomes reish — i.e. dalet — meaning: one is saved from the faces of the Sitra Achra — the aspect of the other god — and merits to the faith in Divinity — the aspect of Haveye'ah echad [Hashem is One]. And then there is preservation for one's money. And see the holy Zohar, Vayechi, p. 241 — on the matter of: "if not for salt — the world could not endure the bitterness — as it is written: 'for as Your judgments are upon the earth — the inhabitants of the world learn righteousness.'" And: "salt is the covenant." Rabbi Chiyya said: it is written: "for Hashem is righteous — He loves righteousness" — "this is salt in the sea." Relevant to our matter. And see Mikdash Melech there. And see also Zohar Balak, p. 198. And since it has no root at all — anyone who is already entangled after it and falls into this idolatry of money is certainly unable to concentrate his mind at all to gaze upon the root of the money — which is the ohr tzach u'metzuchtzach — flowing from the aspect of the light of truth — the light of the face. And he is already immersed in its very opposite — and imagines that he can draw abundance through the idolatry of the desire for money — which is falsehood and darkness — the aspect of darkened faces [anpin chashuchin]. And how can one in his state gaze upon the root of the abundance? And therefore he answered them: "and is there salt without the money?" — meaning: I answered you only according to your question's approach — that if there were any possibility even for one who merited the rectification of the covenant [tikun habris] to fall, G-d forbid, into the desire for money — then his counsel would be to gaze upon the root of the abundance. For he can certainly gaze upon Divinity in the aspect of: "from my flesh I behold G-d" [Job 19]. But in truth your question requires no answer at all — for one who merited the rectification of the covenant and the light of the King's face shines upon him — as elaborated in Letter Beis — it is necessarily impossible for him to fall at all into the darkness of the desire for money, G-d forbid. For light repels darkness — and malt mammon chaser [malt = diminished money] — for through the rectification of the covenant the desire for money is automatically nullified — as is elaborated in the discourse. And see Zohar Yisro, p. 87: "how many faces are there — radiant faces — non-radiant faces… fortunate are Israel who are grasped by the supernal faces of the King… and the nations are grasped by those far faces — those lower faces… and on account of Avraham — when Yishmael was circumcised — he merited that his dwelling and portion was placed in the place that rules over all those far and lower faces… as it is written: 'over the face of all his brothers shall he dwell'" [Genesis 16]. "Rabbi Yehudah said: the Holy One therefore proclaimed and said: 'you shall have no other gods before My face'" [Exodus 20].

On the matter of what is elaborated in the above discourse — that the essential sustenance of livelihood is only through truth — which is the aspect of the holy face — see Zohar Terumah, p. 155: "and therefore it is called lechem hapanim [showbread — bread of the faces] — for the sustenance and provision of the world come from those supernal faces." This elaborates in accordance with Rabbainu's words. Section 8 — Letter ח — [on the mezuzah elaborated in Letter Daled]

There — at the end of the above discourse — "and as it is written: 'and dust shall be the serpent's food all the days of your life'" [Genesis 3] — See Ra'aya Mehaimna, Pinchas: "those who hate gain — like a person content with his portion — and not like the mixed multitude [Erev Rav] — children of the evil maidservant — who are like the serpent for whom all the earth is before him — as it is written: 'and the serpent's bread is dust' — and he would like to be satiated from his dust which is lacking for him — and so too those who covet money who are never satiated from all the money in the world." This is somewhat aligned to our matter. On the matter of the mezuzah elaborated in Letter Daled: see Ra'aya Mehaimna, Zohar, portion Pinchas, p. 257: "the Shechinah is called mezuzah from the side of the central pillar of the letters of Haveye'ah — and from the side of the Tzaddik — the secret of the covenant — it is called Shadai." And see there also on p.

There — on the matter of the 70 voices with which the Shechinah cries: "it pains Me from My head — it pains Me from My arm" — over those who fall into the desire for money — 70 times. Two types of voices — "it pains Me from My head" and "it pains Me from My arm." One can say this corresponds to the aspect of: "my power and the strength of my hand made me this wealth." "My power" is the aspect of counsel — as the Targum renders the verse: "for it is He who gives you the power to make wealth" — "for He gives you counsel to acquire property." And the root of counsel is from wisdom — as it is written: "and counsel from the wise" — this being the aspect of "my power" — the aspect of wisdom — which is the power of mah. And this one who falls into the desire for money imagines that through his wisdom and the strength of his hand he made all this wealth for himself. Therefore the Shechinah cries, as it were: "it pains Me from My head" — corresponding to the aspect of "my power" — the aspect of wisdom which is in the head. "It pains Me from My arm" — corresponding to the aspect of "the strength of my hand." For in truth everything is only from Him — the aspect of: "for it is He who gives you power to make wealth." And also: 70 voices the Shechinah cries before the abundance is born and drawn forth. And 70 voices one must cry in order not to fall into the desire for money — not to say "my power and the strength of my hand" — for through this — the more abundance one draws — the more one lacks. And then the abundance is as if not yet born. And this is also included in: "it pains Me from My head" — namely: when the abundance is still in potential — only in the aspect of thought. Even then one who falls into the desire for money already damages — by thinking many thoughts and schemes and worrying greatly how to draw livelihood — as though the matter depends only on one's wisdom and power and schemes and thoughts — with no Da'as and no understanding that everything is only from Hashem. One must only strengthen oneself — and lift one's eyes on high — and pray to Him that He draw forth abundance and livelihood — and believe that certainly Hashem, as it were, thinks thoughts for one's livelihood — for He nourishes and sustains all. And this too is the aspect of: "it pains Me from My arm" — meaning: even after the abundance has emerged through Hashem's power and the arm of His strength — even then one damages and attributes everything to one's own power and the strength of one's hand — and through this one lacks more each time as above. And this is the aspect of: "Hashem is my shepherd — I shall not lack" — namely: when I know that Hashem is my shepherd and all my livelihood comes only from Him — then I shall never lack. And see further on the matter of these voices in Laws of Theft [Hilchos Geneivah], Halacha 2. 258: "mezuzah — the seal of Shadai — Tzaddik and Shechinah — the doorpost of the mezuzah." And see on p.

Siman Twenty-Four — Amtza'isa D'Almaסימן כד — אמצעותא דעלמא 266: "they lift their heads and gaze at the holy seal." And in the commentary of the Ramaz there. And see in Tikkunim, Tikkun 22, p. 66 — on the matter of: "falsehood has no feet" — and on the matter of the other god — but the forms of the Greek are the markings in the Name of the Holy One in this seal of the mezuzah which is Shadai on the outside and Haveye'ah on the inside — and this is the seal of the covenant of circumcision. And see in Likutay Torah of the Holy Ari, portion V'Eschanan: mezuzah has the numerical value of Adnut — and the matter of Shadai on the outside and Haveye'ah on the inside.

There — in the above discourse — end of Letter Beis — "Malchus of Asiyah" — this is the aspect of the holiness of the Shechinah clothed within the performing of the mitzvos — which ascends from the kelippos through performing the mitzvah with joy as above. And see there in Likutay Iyov on the verse: "and Shadai shall be your treasure" [Job 22] — do not read "your treasure" [b'tzarecha] but rather "your hinges [b'tzirecha]" — the aspect of hinges and doors. And from this you will understand what is written here in this discourse: "and this is: 'and Shadai shall be your treasure'" — meaning: through the mezuzah — for the mezuzah is the aspect of "and Shadai shall be" — the aspect of "and Shadai" on the inside [i.e. "v'haya" is within the mezuzah] and Shadai on the outside. [For the Name Shadai is written on the outside of the mezuzah facing the word "v'haya im shamo'a" which is inside.] And "your treasure" — as above. And see tractate Megillah 16b: "'words of peace and truth' — this teaches that it requires scoring [sirtut] like the cubits of the Torah." And the Tosafos explained in Gittin 6b, s.v. Amar Rabbi Yirmiyah; in Sotah 17b, s.v. Ksuvu igeres; and in Menachos 32b, s.v. Hah morridin — in the name of Rabbainu Chananel and Rabbainu Tam: that this means: like the mezuzah which requires scoring — and it is called "cubit of the Torah" because it contains the unification of the Kingdom of Heaven. Behold we have found that the mezuzah is the aspect of truth — which is the aspect of the perfection of faith and acceptance of the Kingdom of Heaven. For "emunah is called thus when truth combines with it." And also the mezuzah has the numerical value of Adnut — which is the aspect of Malchus — the aspect of faith. And inscribed in it are truth, faith, and covenant — all of which are aspects of breaking the desire for money. And according to the simple meaning one can say: the matter is — for commerce [masa u'matan] is called "your going out" [tzetecha] — the aspect of: "rejoice Zevulun in your going out". And a person goes out through the door of his house to the outside to engage in commerce and gain profit thereby — and brings the abundance into the house inward — also through the door. On the matter of malt mammon chaser [salt of money — diminished] elaborated there — meaning: through the rectification of the covenant — which is the aspect of salt — the desire for money is diminished. And likewise it is elaborated at the end of the discourse. And in truth the simple interpretation in the Gemara there is: to salt the money so that it is preserved with him — is to diminish it through charity. And what is written there: "and some say: chesed — to do kindness with it." And as Rashi explains there. But in truth Rabbainu also explained according to the simple meaning — only he revealed to us the secret of the inner intention of the Sages' language — for they stated this in the form: malt mammon chaser [salt — money — diminished]. For in truth through charity one also merits to break the desire for money — as is elaborated in Siman 13 in the discourse L'hamshich HaHashgachah. For charity is also the aspect of the rectification of the covenant — as is elaborated below in Siman 264 — and as is understood also in the Tikkunim. And likewise through charity the illumination of the power and merit of the Tzaddik [tzaddik] is drawn upon him — the aspect of: "and the righteous man gives graciously" . And through this he merits to nullify the desire for money. And then the wealth is preserved with him — for the essential preservation of wealth flows only from the breaking of the desire for money — which is the aspect of truth — the aspect of: kushta ka'i — but shikra la ka'i [falsehood does not stand] — for falsehood has no feet. For through the desire for money — which is the aspect of idolatry — the aspect of falsehood — one cannot draw wealth — the aspect of feet. For "another god is infertile and bears no fruit." And even when it seems to him that he has some wealth — it has no preservation with him at all — the aspect of shikra la ka'i. It follows that even according to the simple meaning: through diminishing money through charity — which is itself the aspect of breaking the desire for money — one diminishes one's money for charity — through this specifically there is preservation for one's money and wealth. But aside from this the Sages alluded to us the roots of the matters — that to rectify the desire for money — to diminish one's money through charity — to give charity in perfection — and to be saved from the dark faces of the Sitra Achra — and to be bound to His Divinity in the light of the holy face — this is merited through salt — which is the aspect of the Tzaddik — the aspect of the rectification of the covenant — through which charity itself is effective for the preservation of wealth. For it too is from this aspect as above. And since the ba'al davar [the accuser] lies greatly in wait for a person when he goes out to conduct business — to confuse his mind with the sadness of livelihood and the bitterness of the world — and [causes] him to pursue his livelihood with great exertion and to endanger himself in the dangers of the roads for the sake of some small profit — as though the yoke were around his neck to pay some debt imposed upon him as an absolute obligation with total self-sacrifice, G-d forbid. And if a person is drawn after this, G-d forbid, he can waste and spend all his days in this — in the turmoil of the desire for money. And likewise when a person brings the abundance into the house inward — the ba'al davar also lies in wait for him — to introduce into his thoughts: "it is my power and the strength of my hand that made me this wealth." And through all the above he becomes bound, G-d forbid, to the faces of the Sitra Achra — the dark faces — actual idolatry — in which all idolatries of the world are subsumed — G-d spare us. On the matter of what is elaborated there: "righteousness — that is faith" — "emunah is called thus when truth combines with it" — and it brings there also the verse: "for as Your judgments are upon the earth — the inhabitants of the world learn righteousness" . And see Zohar Bechukosai, p. 113b: "for tzedek is not perfected and completed except through charity." And see Idra Zuta, Ha'azinu, p. 292: "when this tzedek is sweetened by judgment — then it is called tzedakah — and the world is sweetened with kindness." And see Zohar Emor, p. 89b: "Yours, Hashem, is the righteousness — what is righteousness? The place where all radiant faces cleave to it… righteousness — truth — uprightness — the light of all — and the radiance of the face — the joy of all." All the above is relevant to our matter. Therefore when a person goes out to the outside for commerce and the like — and likewise when he enters his house inward — he must bind himself to the holiness of the mitzvah of the mezuzah written at the doorpost of his house — and remind himself well in simple terms of what is written in the mezuzah portions — which is the unification of the Kingdom of Heaven and the faith in Divinity — and to love Hashem with all his heart, all his soul, and all his me'od. And me'od means money — for this word indicates an extraordinary great quantity — from the language of me'od me'od [very very] — for it is man's nature to be greatly drawn after the desire for money to an extraordinary degree — such that he can never fill his desire for it — as the Sages said: "one who has a hundred wants two hundred" — and so forever. And the Torah warned to believe in Hashem and to love Him even with all one's me'od. And in simple terms this means: to be willing to forfeit all one's money for the sanctification of His Name — and to conduct business with faith — not to touch another's money, G-d forbid — and not to change one's word for the desire for money — and to give charity from one's money — and all the like. And through this very act one is bound to the light of truth — the light of the face — the faith in Divinity — and one knows that everything is only through Hashem's Providence — and He can sustain a person through a light means — for only He gives a person the power to make wealth. And one must also bind oneself to the inner holiness of the mitzvah of the mezuzah — whose special property is to nullify the desire for money as above. On the matter of malt mammon chaser [salt of money — diminished] elaborated there — meaning: through the rectification of the covenant — which is the aspect of salt — the desire for money is diminished. And likewise it is elaborated at the end of the discourse. And in truth the simple interpretation in the Gemara there is: to salt the money so that it is preserved with him — is to diminish it through charity. And what is written there: "and some say: chesed — to do kindness with it." And as Rashi explains there. But in truth Rabbainu also explained according to the simple meaning — only he revealed to us the secret of the inner intention of the Sages' language — for they stated this in the form: malt mammon chaser [salt — money — diminished]. For in truth through charity one also merits to break the desire for money — as is elaborated in Siman 13 in the discourse L'hamshich HaHashgachah. For charity is also the aspect of the rectification of the covenant — as is elaborated below in Siman 264 — and as is understood also in the Tikkunim. And likewise through charity the illumination of the power and merit of the Tzaddik [tzaddik] is drawn upon him — the aspect of: "and the righteous man gives graciously" [Psalms 37]. And through this he merits to nullify the desire for money. And then the wealth is preserved with him — for the essential preservation of wealth flows only from the breaking of the desire for money — which is the aspect of truth — the aspect of: kushta ka'i — but shikra la ka'i [falsehood does not stand] — for falsehood has no feet. For through the desire for money — which is the aspect of idolatry — the aspect of falsehood — one cannot draw wealth — the aspect of feet. For "another god is infertile and bears no fruit." And even when it seems to him that he has some wealth — it has no preservation with him at all — the aspect of shikra la ka'i. It follows that even according to the simple meaning: through diminishing money through charity — which is itself the aspect of breaking the desire for money — one diminishes one's money for charity — through this specifically there is preservation for one's money and wealth. But aside from this the Sages alluded to us the roots of the matters — that to rectify the desire for money — to diminish one's money through charity — to give charity in perfection — and to be saved from the dark faces of the Sitra Achra — and to be bound to His Divinity in the light of the holy face — this is merited through salt — which is the aspect of the Tzaddik — the aspect of the rectification of the covenant — through which charity itself is effective for the preservation of wealth. For it too is from this aspect as above. And one can say that the Sages alluded through what they said: malt mammon chaser — v'amray lah chesed — the difference between the first formulation and the second is only between reish and dalet — to allude that through diminishing one's money and doing charity and kindness with it — through this one draws upon oneself the aspect of the covenant of salt [bris melach] — the aspect of the Tzaddik — which is the aspect of the tip of the letter dalet — as is known. And as is brought also in his writings in Siman 10 in the discourse V'Ayleh HaMishpatim, and in Siman 36 in the discourse B'Karov. And then the achor becomes reish — i.e. dalet — meaning: one is saved from the faces of the Sitra Achra — the aspect of the other god — and merits to the faith in Divinity — the aspect of Haveye'ah echad [Hashem is One]. And then there is preservation for one's money. And see the holy Zohar, Vayechi, p. 241 — on the matter of: "if not for salt — the world could not endure the bitterness — as it is written: 'for as Your judgments are upon the earth — the inhabitants of the world learn righteousness.'" And: "salt is the covenant." Rabbi Chiyya said: it is written: "for Hashem is righteous — He loves righteousness" [Psalms 11] — "this is salt in the sea." Relevant to our matter. And see Mikdash Melech there. And see also Zohar Balak, p. 198. On the matter of what is elaborated there: "righteousness — that is faith" — "emunah is called thus when truth combines with it" — and it brings there also the verse: "for as Your judgments are upon the earth — the inhabitants of the world learn righteousness" [Isaiah 26]. And see Zohar Bechukosai, p. 113b: "for tzedek is not perfected and completed except through charity." And see Idra Zuta, Ha'azinu, p. 292: "when this tzedek is sweetened by judgment — then it is called tzedakah — and the world is sweetened with kindness." And see Zohar Emor, p. 89b: "Yours, Hashem, is the righteousness — what is righteousness? The place where all radiant faces cleave to it… righteousness — truth — uprightness — the light of all — and the radiance of the face — the joy of all." All the above is relevant to our matter. On the matter of what is elaborated in the above discourse — that the essential sustenance of livelihood is only through truth — which is the aspect of the holy face — see Zohar Terumah, p. 155: "and therefore it is called lechem hapanim [showbread — bread of the faces] — for the sustenance and provision of the world come from those supernal faces." This elaborates in accordance with Rabbainu's words. Connected to the above in Letter Gimmel: "and the crimson thread — this is the aspect of the shining of the light of the face — as it is written: 'and she called his name Zerach'" [Genesis 38] — through this one can understand somewhat the Sages' teaching — brought in Rashi there regarding the matter of Zerach — that "four fists are written here — corresponding to the four devoted items [cheramim] that Achan transgressed." Meaning: for he damaged through the desire for money — as it is written there: "and I saw among the spoils a beautiful robe of Shinar… and I desired them and took them" [Joshua 7]. And the crimson thread of Zerach is the opposite of this — for it is the aspect of the shining of the light of the face — the aspect of the nullification of the desire for money. There — on the matter of the 70 voices with which the Shechinah cries: "it pains Me from My head — it pains Me from My arm" — over those who fall into the desire for money — 70 times. 📋 Translator's Summary — Siman 23 (Tzavvis Tzedek) Two types of voices — "it pains Me from My head" and "it pains Me from My arm." One can say this corresponds to the aspect of: "my power and the strength of my hand made me this wealth." "My power" is the aspect of counsel — as the Targum renders the verse: "for it is He who gives you the power to make wealth" — "for He gives you counsel to acquire property." And the root of counsel is from wisdom — as it is written: "and counsel from the wise" [Jeremiah 18] — this being the aspect of "my power" — the aspect of wisdom — which is the power of mah. And this one who falls into the desire for money imagines that through his wisdom and the strength of his hand he made all this wealth for himself. Therefore the Shechinah cries, as it were: "it pains Me from My head" — corresponding to the aspect of "my power" — the aspect of wisdom which is in the head. "It pains Me from My arm" — corresponding to the aspect of "the strength of my hand." For in truth everything is only from Him — the aspect of: "for it is He who gives you power to make wealth." And also: 70 voices the Shechinah cries before the abundance is born and drawn forth. And 70 voices one must cry in order not to fall into the desire for money — not to say "my power and the strength of my hand" — for through this — the more abundance one draws — the more one lacks. And then the abundance is as if not yet born. And this is also included in: "it pains Me from My head" — namely: when the abundance is still in potential — only in the aspect of thought. Section 3 — Letter ג — [on Letter Gimmel of the discourse] Even then one who falls into the desire for money already damages — by thinking many thoughts and schemes and worrying greatly how to draw livelihood — as though the matter depends only on one's wisdom and power and schemes and thoughts — with no Da'as and no understanding that everything is only from Hashem. One must only strengthen oneself — and lift one's eyes on high — and pray to Him that He draw forth abundance and livelihood — and believe that certainly Hashem, as it were, thinks thoughts for one's livelihood — for He nourishes and sustains all. And this too is the aspect of: "it pains Me from My arm" — meaning: even after the abundance has emerged through Hashem's power and the arm of His strength — even then one damages and attributes everything to one's own power and the strength of one's hand — and through this one lacks more each time as above. And this is the aspect of: "Hashem is my shepherd — I shall not lack" [Psalms 23] — namely: when I know that Hashem is my shepherd and all my livelihood comes only from Him — then I shall never lack. And see further on the matter of these voices in Laws of Theft [Hilchos Geneivah], Halacha 2.