מָמוֹן וּפַרְנָסָה

Through idle speech [דְּבָרִים בְּטֵלִים] — that is, superfluous words that are not for the need of one's soul, meaning they are not words of Torah, prayer, or fear of Heaven, which alone are called speech necessary for the soul — or words that are not for the need of one's body, meaning words that have no benefit for livelihood or other necessary bodily needs — such words that serve neither soul nor body are in the category of idle speech. And likewise through evil speech, such as slander spoken out of envy or hatred. And likewise through the trait of pride — when a person conducts himself in his traits and behaviors for the sake of honor and haughtiness — even good and upright behaviors, when he intends them for honor and the like, these are included in pride. Through these blemishes — idle speech, slander, and pride — one comes, G-d have mercy, to poverty; and worse than that — to poverty of mind [עֲנִיּוּת בְּדַעַת]. The rectification and counsel for these blemishes is true charity — to give charity not for the sake of honor and not for the sake of pride, but solely because Hashem, may He be blessed, so commanded. And this charity must be given to worthy poor people who are truly G-d-fearing, or for other matters that serve a true and good purpose, such as printing the books of the Tzadikim which arouse a person's heart to fear of G-d and Torah observance, etc. And through this rectification, as described in this section, all the blemishes are rectified and one merits to great and true wealth.

Through blemishing the bris — that is, when one does not guard one's mind from evil thoughts and reflections, through which one stumbles, G-d forbid, in blemishing the bris — livelihood is diminished. And if it seems difficult to us: why do many transgressors who are certainly caught, G-d have mercy, in this blemish nonetheless have livelihood in great abundance? — a fine and true answer to this question is found in Likutay MoHaRaN §21, at the end of the Torah "Atika Tamir veSatim" ["The Ancient One, hidden and concealed"]. There it is explained that all the wealth and riches of those who are deficient in knowledge and who transgress are worth nothing — if these disconnect them, G-d forbid, from truth and from eternal life.

Through powerful prayer [תְּפִלָּה בְּכֹחַ] — that is, through prayer as it should be, as explained in this book in several places — which is when a person prays with voice and intention, meaning with composure and attentiveness to the words of prayer, and especially when one prevails not to slacken in this service of prayer even when obstacles and trials stand in his way, and does not cancel any prayer: neither obligatory prayers — the three prayers mandated by the Shulchan Aruch: Shacharis, Minchah, and Arvis — nor optional prayers, such as Psalms, true prayers, and supplications; all of these are called powerful prayers, because one must prevail with great strength so as not to be subdued before the obstacles and trials that stand in one's path and wish to cancel one from true prayer — through these prayers one merits livelihood in truth, with kashrus and abundance.

The hardship and bitterness in obtaining livelihood flow from the blemish of the bris — that is, from not guarding one's mind from evil reflections and alien thoughts, through which one arrives, G-d forbid, at blemishing the bris. But through rectifying the bris — by guarding one's mind so that it is clear and pure — one merits livelihood with ease [בְּנָקֵל] and in abundance.

Through breaking the lust for money [תַּאֲוַת מָמוֹן] — that is, through recognizing and knowing that the lust for money is an evil lust like all the shameful lusts, and through recognizing and knowing that the pursuit of gaining livelihood and money through great toils itself falls within the category of the lust for money, and therefore distancing oneself from excessive effort in these matters, and feeling and believing that Hashem, may He be blessed, can provide for a person even with minimal effort and light labor — and likewise through recognizing that money is not the purpose at all — through this one merits to draw down complete Providence. That is: the person merits Hashem's Providence in completeness, and merits to be protected from all manner of troubles and evils both spiritually and materially. But to break the shameful lust for money is possible only through fulfilling the commandment of charity as it should be. For through giving charity one cools the fire that burns and blazes within a person with the lust for money, and breaks the lust and the evil will to attain wealth. One also merits to engage in commerce with faith and kashrus, amid joy and happiness and contentment with one's portion that Hashem, may He be blessed, has allotted him, and is not frantic after money and livelihood with toils and labors — because he recognizes and believes that abundant effort and great toil to attain livelihood and money are the essence of the shameful lust for money, through which one draws upon oneself, G-d forbid, the curse of "By the sweat of your brow shall you eat bread" [Genesis 3:19]. And through the commandment of charity as it should be, one is saved from this lust and from all manner of blemishes and stumbling-blocks that flow from it. The breaking of this lust is as precious before Him, may He be blessed, as the incense that was offered in the Temple.

The lust for money and excessive effort through toils and labors to obtain livelihood and money — and especially transgressing even one commandment of the Torah for the sake of money and livelihood — these are in the very category of actual idolatry [עֲבוֹדָה זָרָה מַמָּשׁ]. And as long as this idolatry exists in the world — meaning that people are immersed, G-d have mercy, in this lust — there is wrath in the world. And when one breaks this lust, as described in §5, through the commandment of charity as it should be and true faith in Providence, then Hashem, may He be blessed, nullifies His anger and wrath from the world, and draws upon that person kindnesses and a portion of the light — that is, from the true knowledge that will be in the world in the days of the Mashiach, which is the very essence of the Temple. As stated in the words of the Sages : "Whoever possesses knowledge — it is as if the Temple was built in his days." That is: whoever merits true knowledge, it is as if the Temple was built in his days, and he merits to draw forth and understand and learn true and wondrous Torah innovations that will be revealed in the future. And there are yet many additional rectifications accomplished through nullifying the lust for money.

Those people who have fallen into the lust for money and do not believe, G-d forbid, that Hashem, may He be blessed, can provide for a person even with minimal labor — and who exert themselves for their livelihood with great toils and many labors — then both their livelihood and the bread they eat come with great sorrow [בְּעִצָּבוֹן גָּדוֹל] and mental confusion, because they are always sunken in their worries and schemes to obtain livelihood and money. And therefore they are always dwelling in sadness and melancholy, and whatever they attain is never enough for them. These people are bound, G-d have mercy, to the faces of the Sitra Achara, and their faces are always dark and gloomy because they have not attained what they wish to attain. Sadness and melancholy arising from a deficiency in money and livelihood are in the category of idolatry and death, G-d have mercy. But those people who engage in commerce faithfully and without falsehood — because they believe in Hashem, may He be blessed, that He provides for and sustains His creatures, and not through their own efforts in commerce and craft — and who know and believe that one must engage in these matters only because it is His will, may He be blessed, in order to test the person whether he will rely on the work of his own hands or believe in His Providence, may He be blessed, that He sustains and provides for all. Hashem, may He be blessed, also wishes, as it were, to test the person whether he will conduct his craft without falsehood, out of fear of G-d and faith in His Providence. And there are additional reasons for which a person must toil in craft and commerce. But livelihood and wealth do not flow at all from a person's own efforts and diligence, but only from Hashem alone, who arranges in His particular Providence all of each person's needs. But if Hashem, may He be blessed, does not desire, G-d forbid, to arrange the person's livelihood — then no schemes in any craft or commerce will avail him. The people who believe in Hashem's Providence as described in this section, and who conduct their commerce according to the Torah, and who also set aside fixed times daily for Torah and service of Hashem — these people are always happy with their portion, with whatever Hashem, may He be blessed, provides them from His open hand; they are bound to the light of the faces of holiness, and their faces always radiate and shine with true vitality because of their trust and faith in His Providence, may He be blessed, and they are always in joy.

A person who is immersed in the idolatry of the lust for money does not serve only one idolatry, but all the idolatries of the seventy nations. For the lust for money includes the impurity of all idolatries. And upon that person who is immersed, G-d forbid, in this shameful lust, the Shechinah [the Divine Presence] cries out and laments with one hundred and forty voices — corresponding to the gematria [numerical value] of the word "מָמוֹן" [money] (together with its four letters).

Through rectifying the bris — by guarding one's mind from evil reflections and alien thoughts, thereby being protected from blemishing the bris — and through genuine closeness to the true Tzadikim, who are the guardians of the bris in the utmost perfection, one is saved from the lust for money, which is the darkness of idolatry, as described in §§7–8, and one becomes bound to Divinity. That is: the heart is aroused to love of Hashem, may He be blessed, to love of the holy Torah, and to the fulfillment of commandments and good deeds, and this love endures as an unbreakable bond. A person who is saved from the lust for money through rectifying the bris and closeness to the true Tzadikim merits that the light of Hashem's countenance [אוֹר פְּנֵי ה'] shines upon his face, and merits to feel the pleasantness of Hashem, may He be blessed — that is, he feels delight in Torah, commandments, and all matters of holiness.

There is an additional counsel for being saved from the lust for money: to contemplate the root from which money and all abundance flow. That is: to contemplate carefully where the abundance comes from, and for what purpose the Holy One, blessed be He, flows abundance and wealth — and through this the lust for money will be nullified. For the root of wealth is a pure, luminous light in very lofty spiritual holiness [קְדֻשָּׁה רוּחָנִית נַעֲלָה מְאֹד]. Only when this light and holiness descend below are they materialized and become silver and gold — from which coins are minted. And because of the overpowering of the evil inclination, people lust greatly for material money. But one who possesses true knowledge and contemplates the root of money, as described in this section, will certainly understand the truth and will not lust for material money — but will yearn for the holiness and the spiritual light that is the root of money and through which it is possible to know Hashem, may He be blessed. And this is the reason for the Sages' dictum : "Rebbi honored the wealthy." For he yearned and longed for the holiness and spiritual light that are the root of wealth — and because of this he honored the wealthy, knowing that great holiness is hidden within their wealth. But not that the wealthy were important to him because of their material money. And one must know that to arrive at the proper contemplation and recognition of the root of money, in order to be saved from the lust for money, is possible only through rectifying the bris and genuine closeness to the true Tzadikim, as described in this section.

All the falls that a person falls from his level — that is, all the distancings from Hashem, may He be blessed, and from Torah observance — flow from the lust for money and worry about livelihood, which stem from a deficiency in faith and trust in His Providence, may He be blessed. For the lust for money is the primary cause of falling, through which one falls to apostasy [שְׁמָד] and idolatry, for the will and longing for wealth are in the aspect of apostasy and idolatry. But even livelihood that a person needs, and all his other needs — if he does not believe that Providence arranges these for him, and he toils and labors for his livelihood and needs, and also falls into sadness when it seems to him that his efforts are bearing no fruit, and through this he distances himself from Hashem, may He be blessed, and from Torah observance — these too are in the category of apostasy and idolatry, as explained in all the books of truth, and especially in the books of the Rebbe, of blessed memory. For in truth Hashem, may He be blessed, arranges for all His creatures all their needs. And it is forbidden to engage even for the sake of one's livelihood in labors and toils that distance a person from the path of the Torah. And one must understand and know that livelihood and wealth obtained through paths that are not proper — that are contrary to the Torah — great evil, G-d have mercy, is concealed in them for the person, as stated in Koheles : "Wealth kept by its owner to his detriment." This means that wealth that is contrary to the Torah is harmful to the person. And as the verse states : "One who gathers wealth unjustly — in the midst of his days he will leave it" etc. And it is explained in Likutay MoHaRaN §23, Part I, that when Hashem, may He be blessed, desires to remove and dismiss from a true Tzadik his enemies and opponents, He causes them to fall into the lust for money. For as stated — there is no worse fall than this lust, which is compared to apostasy and idolatry. That is: Hashem, may He be blessed, arouses in the minds of the enemies and opponents will and lust for money, so that they pursue wealth with toil and great labor, in order that they divert their minds and hearts from the Tzadik. And one must know that when there is strife against a Tzadik who truly guards the bris in completeness, his opponents are liable to fall into the net of this shameful lust for money. Therefore one must distance oneself greatly from strife in general, and especially from strife against a true Tzadik and his followers. And likewise one must guard against the lust for money, as described above.

Through the commandment of mezuzah — being careful to affix a valid mezuzah upon every doorpost, as explained in the Shulchan Aruch, and being meticulous that the mezuzah is affixed at the proper height and according to the law — through this one is saved from the lust for money and merits livelihood in abundance and with kashrus, with minimal toil. And it is also stated in the portion of Shema that through the commandment of mezuzah one merits length of days.

All the commandments that a person fulfills without money — that is, commandments whose fulfillment requires money, and especially the commandment of charity, which when a person does not fulfill them because he spares his money, which is more precious in his eyes, G-d have mercy, than the commandment — and he fulfills only commandments that involve no financial outlay, and especially when he is not careful that his livelihood and commerce be according to the Torah, and does not strive to fulfill the halachos connected to them, and especially if through his business dealings he does not pray at the proper time and as he should, and likewise distances himself from other commandments because of the distraction of his dealings, and all his days is preoccupied calculating accounts so as not to lose money in his commerce, while regarding the fulfillment of commandments he does not carefully calculate their loss — then the commandments this person fulfills, meaning commandments that are not acquired through money and that he does not stand firm in before a financial trial, even though he fulfills them, they have no completeness or importance. For the completeness and importance of commandments is the faith of the one who fulfills them — that he believes the money he disperses for their sake will not diminish his portion, as stated in Pirkei Avos : "Calculate the loss of a commandment against its reward." That is: even if it seems to you that through the commandment you will lose money — you must believe that Hashem, may He be blessed, will arrange for you a reward and profit in far greater measure than the financial loss from fulfilling the commandment. But when a person values the commandments of the Torah and stands firm in the trial, and fulfills them even when he must disperse his money for the commandment's fulfillment, or must cancel commerce in order to fulfill a commandment, and nonetheless does not cancel any commandment of the Torah — this is a sign that this person is complete in his faith, believing in the Providence of the Creator, and this faith is the foundation of Jewishness. The commandments this person fulfills are complete and important, for as stated — the essence of faith is recognized in matters of money. And one who stands firm in the trial and nullifies the lust for money in order to fulfill a commandment demonstrates that the Torah is more precious in his eyes than his money, and therefore his commandments are complete.

Those people who are immersed in the lust for money are always in debt, as is evident and visible to all — for those people who are inflamed after money are not content with the property in their hands, but borrow large sums and conduct great commerce with this money that is not theirs, imagining they are earning much money and great profits, and living in abundance and grandeur, and spending much wealth on their own expenses and those of their household out of pride and vanity. And in the end it becomes clear that they have not earned at all what they spent — rather their expenses match their income from borrowed funds — and in the end they remain in debt. And even if they do not remain in debt to others, they remain indebted to themselves — that is, to their lusts. For all they have accumulated is never enough for them, and they always crave yet more and more money, as we see that whoever is gifted with money yet immersed in the lust for money — even if he could sustain himself honorably through commerce without much toil — because of the lust for money he is always burdened with enormous efforts to accumulate wealth. And even great wealthy men who are gifted with much money strive all their days to increase their fortune, and engage in commerce and trade with great toils, and put themselves in danger of travel, journeying to distant places in order to earn money — and all this because of the lust for money that burns within them. For the lust for money, pride, and the like compel them always to seek money through strange toils and labors, as if obligating them to do so — and they are enslaved to their lusts, as a debtor is enslaved to his creditors. Therefore these wealthy men are always in debt — either, as stated, they owe money to people from whom they borrowed, or they are debtors to their lusts, which always make them feel they have not yet sufficiently satiated themselves with the pleasures of this world. Such people are also called "debtors" [בַּעֲלֵי חוֹב] on account of the idolatry called "חוֹבָה" ["obligation/debt"] that inclines everything to the scale of guilt, G-d have mercy. And the lust for money is, as stated, literally in the category of idolatry — therefore those people who are immersed all their days in this loathsome lust are filled with sadness, bitterness, and worry because of their constant craving for money. And as their wealth increases, so their sadness and worries multiply — for they become more and more bound, G-d have mercy, to the idolatry of money, which in its wings carries sadness, melancholy, darkness, and death, G-d have mercy. And whoever is afflicted by the lust for money is consumed and destroyed through the burdens, worries, and fears connected with the matters of money.

Know that all the money and wealth of the rich men and wealthy who conduct their money improperly — meaning those who do not give charity according to their wealth, and who behave with pride and arrogance toward people and especially toward the poor, and for themselves disperse gold dust on their food and their pleasures, and are immersed in the lust for money and always pursue money — such wealth is worth nothing, and is like smoke, and is called the laughter of the fool [שְׂחוֹק הַכְּסִיל] — meaning it is a vain and empty thing with no substance. As stated in the holy Zohar : the money of the wealthy who do not conduct themselves properly plays with them, as one plays with coins with a baby — and in the end this money kills its owners, as one sees perceptibly that many wealthy men are destroyed through their silver and gold, G-d have mercy. And the Zohar explains that these wealthy men are called infants, for they have no knowledge of how to conduct themselves with their money in order to be saved from the dangers that are entwined with money and lurk for its owners when one does not conduct oneself with honesty and truth. The primary counsel for being saved from the danger of money is only through rectifying the bris and closeness to a true Tzadik who has merited the rectification of the bris in complete perfection. For through closeness to the Tzadik, study of his books, and fulfillment of his counsels, one merits wisdom and knowledge — to understand and discern and know how to conduct oneself with money and livelihood so as not to arrive, G-d forbid, at danger. For even great people — G-d-fearing people and Torah scholars — need wisdom and knowledge to discern how to conduct themselves with their money and livelihood, so that they not waste and destroy their time, their days, and their lives through money and livelihood — as we see many people who suffer bitterness and grief all their days through lack of true knowledge of how to conduct themselves with money and livelihood. For as stated: one who does not know how to conduct himself with money properly is liable, G-d forbid, to lose both worlds, G-d have mercy. For this world is full of bitterness from the trials and upheavals [הַתַהְפּוּכוֹת הַמִּתְרַגְּשִׁים] that befall a person. And the primary bitterness flows from the lust for money and worries about livelihood, which stem from the blemish of the bris — because the mind is not clean from the general lust, and is almost always filled, G-d have mercy, with evil thoughts and reflections, and because of this the knowledge is very corrupted, and then the person is always filled with fears, worries, and sadness about livelihood matters. And the primary rectification and salvation from worries about livelihood is closeness to the true Tzadikim, as described above. For the Tzadikim who have merited the rectification of the blemish of the bris are called "an eternal covenant of salt" [בְּרִית מֶלַח עוֹלָם] — because they possess something of the power of salt, meaning: just as salt draws the blood from the flesh, so too does the Tzadik through his knowledge and power draw out the blemishes from the person who is close to him — and especially the blemish of the bris — and through this the person merits wisdom, as described above. Therefore one must remember: whoever wishes to be saved from the lust for money, and from the bitterness that flows from the lust for money and worries about livelihood, let him draw close to the true Tzadikim. For one who is close to the Tzadik receives wisdom, as stated, and knows and understands that even when he suffers from deficiencies and trials he does not fall into sadness, but is full of trust and hopes to Hashem, may He be blessed, that He will save him from all his troubles. And indeed he merits salvation, each one according to his level. And one must know that Hashem, may He be blessed, does not abandon the person entirely, as stated in the Torah regarding Yaakov our father, peace be upon him : "For I will not abandon you." And it is explained in the words of the Sages that Hashem, may He be blessed, said these words to Yaakov our father when he requested : "And He will give me bread to eat and a garment to wear" — meaning Hashem, may He be blessed, promised him that He would not abandon him and would provide him with his necessary livelihood. And in Likutay Halachos it is explained that the promise "For I will not abandon you" is directed to every Jew who walks in the path of Yisroel Sabba, who must believe with complete faith that Hashem, may He be blessed, will not abandon him. But whoever is not close to the true Tzadikim — and is certainly himself far from the rectification of the bris, and especially if he opposes and contends against the true Tzadik and his people — then the lust for money intensifies upon him and his worries and burdens multiply, until his life becomes corrupted, G-d forbid, and comes to an end. Therefore let whoever wishes to be saved from the blemish of the bris, from the lust for money, from worries about livelihood, from sadness and melancholy — remember to draw close to the true Tzadikim — meaning to study their books and fulfill their counsels — and through this he will merit true life in this world and in the World to Come. And apart from closeness to the true Tzadikim there is no counsel for being saved from the errors and stumbling-blocks of this lowly world. May Hashem, may He be blessed, help us to understand the truth in every single detail.

One who is immersed in the lust for money and does not conduct his commerce faithfully — that is, who does not act honestly in his trade, stealing and robbing: whether literal robbery and theft, or its equivalent — meaning he deceives and lies in business dealings, and misleads people's minds so that they do not understand the fraud, as one sees perceptibly how merchants who are far from fear of G-d and faith in Providence conduct themselves. Or who, because of commerce, cancels even one commandment — for it seems to him that if he conducts himself according to the Torah in his commerce, keeping prayer time and praying as he should, not engaging in commerce on Shabbas and Yom Tov as explained in the Shulchan Aruch, or when he trades faithfully — he will not be able to sustain himself, and because of these conducts himself contrary to the view of the Torah — through this he causes himself to be as menstrual blood [דָּם נִדָּה] to the Shechinah — meaning he distances himself from Hashem, may He be blessed, like a nidah [a woman in the state of menstrual impurity] who is separated from her husband. And this is a sign that he has no fear of Heaven, and the Providence of Hashem is concealed from him. For if he had fear of Heaven and faith in particular Providence, he would not engage in falsehood and fraud. And because of this he has no livelihood with kashrus — and this is a sign that he has been caught in the blemish of the bris, for through the blemish of the bris one arrives at the lust for money.

The commandment of charity is the general rectification of commerce. That is: even if one engages in commerce faithfully as it should be, one must still set aside a portion for charity from one's profits, as explained in the Shulchan Aruch. And in every toil that one toils in commerce, and in every word spoken about such matters, one should think that the primary commerce in which one is engaged is in order that one may be able to fulfill the commandment of charity — and this is the primary rectification of commerce.

When a person hates ill-gotten gain [שׂוֹנֵא בֶּצַע] — that is, when he hates money that is not proper according to the Torah, meaning money acquired, G-d forbid, through theft, robbery, and murder — whether literal theft, robbery, and murder, whether such things that are entwined with commerce or craft, as one sees, G-d have mercy, among merchants and craftsmen who do not conduct themselves according to the Torah. And likewise one must hate money whose source is hypocrisy, flattery, or other wrongs — and especially money for whose sake one must, G-d forbid, cancel something from the Torah's commandments, such as when one must cancel prayer, study, washing of hands, Grace after Meals, and other commandments, and it seems to him that through fulfilling these commandments he cannot engage in commerce properly and will not profit for his livelihood — through this hatred of unlawful money, as described above, one merits intellect and wisdom through which it is possible to know Hashem, may He be blessed, and one merits fear of Hashem and love of Him. But through love of money — meaning lust for money even from an improper source — through this one loses true knowledge and wisdom, and falls into foolishness and stupidity, sadness and melancholy, and the klipos — meaning the evil views and evil thoughts — surround him: that is, his mind is always filled, G-d have mercy, with evil thoughts and views that are the opposite of true intellect and knowledge.

Through engaging in commerce faithfully, as described in §7, the soul is renewed — that is, the mind and intellect, as explained in Likutay MoHaRaN, for the intellect is the soul. And one merits to receive from Hashem, may He be blessed, each time a new soul — that is, new intellect and knowledge to know Him, may He be blessed. And even one who does not know how to study, and therefore does not receive a new mind — because he does not engage in Torah, which is the primary source of mind and intellect — nonetheless he accomplishes a great rectification through engaging in commerce faithfully, and benefits his companion who shares his root of soul. For through the honest and faithful dealings of a person who is not a Torah scholar, the mind and intellect of his companion who shares his root of soul is renewed — as stated — toward Torah study and cleaving to Hashem, may He be blessed, that is, to true fear and love.

All the laws and halachos of money explained in the Shulchan Aruch, section Choshen HaMishpat, pertain to commerce and business dealings. Therefore whoever wishes to engage in commerce faithfully must be well-versed and learned in the laws of monetary matters, so as not to transgress any halacha from the Shulchan Aruch pertaining to money.

One who wishes to engage in commerce faithfully as it should be must guard his faith very well, and must be very careful that evil thoughts and views that blemish true faith should not overpower him. And one must engage in commerce faithfully as stated in the words of the Sages in the manner of Rav Safra, who fulfilled : "And speaks truth in his heart" — that is, he fulfilled what he had thought in his heart. For example: if he had originally thought to sell his merchandise at a lower price than what the buyer offered him at the time of the sale, he sold at the lower price as he had originally thought in his heart. And one who engages in commerce faithfully like Rav Safra guards his faith so that no view or evil thought can harm it. And through engaging in commerce faithfully, the mind and intellect are renewed, as described.

Through engaging in commerce faithfully, as described in §7, and as described in §21 regarding the conduct of Rav Safra — through this, rectifications are accomplished corresponding to what was accomplished in the time of the Temple through the daily offering [קָרְבָּן תָּמִיד] and incense [קְטֹרֶת]. And through engaging in commerce faithfully in every detail, many klipos are nullified from the person — that is, one is saved from many evil thoughts and evil deeds — and one's mind is renewed in understanding truth, for one merits true knowledge. And one is considered as if the Temple was built in his days, as stated in the words of the Sages that a person who possesses true knowledge is considered as if the Temple was built in his days.

The primary deficiency of livelihood that intensifies in our generations is only because of slaughterers who are unworthy — meaning those who have no fear of Heaven. For it is explained in the Shulchan Aruch that a slaughterer is obligated first and foremost to be G-d-fearing. And when the slaughterers are G-d-fearing, an abundance of livelihood flows to Israel. And when the slaughterer recites the blessing upon the slaughter as it should be, he rectifies the transmigrated soul [הַנֶּפֶשׁ הַמְגֻלְגֶּלֶת] that is found in the animal or bird that he slaughters. But when the slaughterer is not G-d-fearing, and even at the time when he recites the blessing upon the slaughter he is thinking other thoughts and does not intend to hear and understand the blessing — such a slaughterer, who holds the slaughtering knife for the act of slaughter, is in the aspect of a murderer — one who kills people — and the transmigrated soul in the animal or bird suffers great suffering and cries out with a bitter voice. For such a slaughterer not only does not rectify the transmigrated soul, but on the contrary — he adds further to its corruption and damage, as explained in the Zohar and in the books of Kabbalah. And of such a slaughterer it is said: "Woe to the soul that killed the soul." Through such slaughterers the livelihood of Israel is greatly diminished, and even the little livelihood must be drawn through many burdens and great toils. Also through such slaughterers, genuine feelings and true views are diminished, and lusts of the body, etc., intensify among Israel. But through G-d-fearing slaughterers, true views and feelings intensify and are strengthened, lusts and evil traits — which are in the aspect of animal-nature and foolishness, darkness, death, judgment, and alien wisdoms — are diminished, and among Israel true wisdom, the light of knowledge, genuine memory, and the wisdom of Torah are strengthened. Through G-d-fearing slaughterers, livelihood flows to Israel in great abundance with minimal toil.

When the children of Israel guard themselves from treifos — that is, from forbidden foods, whether meat that is not fully proper, whether dairy foods that are forbidden according to the Shulchan Aruch — and are always meticulous about the kashrus of foods as it should be, as explained in the Shulchan Aruch — then Hashem, may He be blessed, arranges for them livelihood in abundance and plenty.

Through the lust for eating — meaning lust for types of food and drink that are not necessary for bodily sustenance, and which one craves only out of desire — through this one arrives, G-d forbid, at poverty and disgrace. But through breaking the lust for eating one merits livelihood in abundance, as explained in Likutay MoHaRaN Part I, §39, on the verse "In your field for your animal" — that through breaking the animal-nature, the breaking of the lust for eating, one merits "And you shall eat and be satisfied" — that is, livelihood in abundance.

Through a blemish in the commandment of tefillin — that is, when one completely cancels, G-d forbid, the commandment of tefillin, or when one is not meticulous that the tefillin be completely valid as explained in the Shulchan Aruch — for even if one places tefillin but they are invalid, this is a great transgression, because the blessings upon the tefillin are blessings in vain. Therefore one must remember that with invalid tefillin one transgresses two offenses: one, that the commandment is not being fulfilled; and the second, that the blessings are in vain, G-d have mercy — and through this one arrives, G-d forbid, at poverty and shame. And likewise through conducting oneself dishonestly and unstraightly — whether in commerce, whether in character traits and deeds — one arrives, G-d forbid, at poverty and shame, for the primary source of wealth flows only from the trait of truth.

A person must accustom himself to the trait of contentment [הִסְתַּפְּקוּת] — meaning to be content only with what is necessary for the sustenance of the body, for himself and for his household, both in food and drink, and in clothing — not dispersing for himself or for his household more than necessary, and not multiplying needs that are not important for bodily sustenance, as many people who are far from truth conduct themselves, dispersing money in order to live in grandeur and excessive abundance out of honor and pride. From these behaviors come many corruptions even materially, and especially spiritually — meaning one distances oneself from fear of G-d and Torah observance. Of people who are not content with the livelihood Hashem, may He be blessed, arranges, and who live in excessive abundance beyond their income for the sake of honor and pride, the verse says : "And the belly of the wicked shall lack." That is: they always feel lacking. Therefore one must remember to be content with the livelihood that Hashem, may He be blessed, arranges, and from this measure of livelihood to set aside a portion for charity, as explained in the Shulchan Aruch and in Likutay MoHaRaN Part I, §54. Through the trait of contentment and the trait of charity — setting aside from the livelihood arranged by the hand of Hashem — through this many rectifications are made and many good influences are drawn.

One who engages in commerce faithfully, as described in §7, accomplishes many rectifications, and completes and rectifies a great rectification in the nefesh, ruach, and neshamah of his own soul [נֶפֶשׁ רוּחַ וּנְשָׁמָה], and through this a Yichud Kudsha Brich Hu uShechintei is accomplished — that is, through this he and additional people draw close to Hashem, may He be blessed — and this is the Yichud Kudsha Brich Hu uShechintei.

All kinds of merchandise and objects of commerce and trade that Hashem, may He be blessed, arranges should pass from person to person — this is because of the spiritual affinity between these objects and the person who deals in them. Sometimes Hashem, may He be blessed, arranges that merchandise and objects that left one person's domain should return to him because of the aforementioned spiritual affinity. And according to the nefesh, ruach, and neshamah present in the person at that time, so is it arranged that he should deal in specific merchandise and objects that are connected to him at that time. Therefore it is forbidden to force the moment [לִדְחֹק אֶת הַשָּׁעָה] in any matter — meaning it is forbidden to exert oneself excessively in buying or selling at a time when it appears that one should buy or sell, but rather one must wait patiently until Hashem, may He be blessed, arranges the circumstances so that one can buy or sell with minimal efforts and toil. For the buying and selling — all is under His particular Providence, may He be blessed, according to the affinity of the nefesh, ruach, and neshamah present in the person, and according to the time — at which specifically the buying or selling must occur. And since these matters are concealed from the person, and only Hashem, may He be blessed, arranges them — it is forbidden to toil excessively in matters of commerce and trade. Rather, one must rely upon Hashem, may He be blessed, with simple faith and true trust, as explained in the books of truth, and especially in the books of the Rebbe, of blessed memory.

A person immersed in the lust for money draws upon himself the dominion of the kingdom of wickedness [מַלְכוּת הָרִשְׁעָה] — that is, lusts, evil traits, and heresies, called the kingdom of wickedness, the kingdom of Haman and Amalek — for these rule over the person, as a kingdom rules over people. And the kingdom of wickedness that rules over the person afflicted by the lust for money always pursues the holy kingdom [מַלְכוּת דִּקְדֻשָּׁה] — that is, good character traits and true faith, called the holy kingdom. For the essence of the honor and kingship of a person from Israel are good character traits and true faith. And the vitality of the holy kingdom is only from Torah knowledge — that is: when a person absorbs within himself the knowledge of the Torah in truth, to act and to fulfill — then good character traits, good deeds, and true faith are strengthened within him, which are the holy kingdom as stated. But the kingdom of wickedness that overpowers the person compels him to lust and pursue money, and likewise other lusts and evil traits. But every person who breaks the lust for money and draws upon himself true Torah knowledge — is saved from the kingdom of wickedness, as explained in this section. And one must remember that it is impossible to absorb Torah knowledge properly and draw upon oneself the holy kingdom — except through genuine closeness to the true Tzadikim, who engage in Torah in truth, and are therefore suited to subdue the kingdom of wickedness of every person, and suited to draw out and extract all the holy sparks [נִיצוֹצוֹת הַקְּדֻשָּׁה] that have fallen to the kingdom of wickedness. That is: they can draw out and purify the people who are genuinely close to them and who fulfill their counsels, from all manner of lusts, evil traits, and heresies, which are, as stated, the kingdom of wickedness. And the true Tzadikim are also suited to plant and arouse in the person true views of repentance — so that from all the corruptions they have committed, rectifications shall come forth. As stated in the words of the Sages : "Through genuine repentance, iniquities are transformed into merits." And one also merits through closeness to the true Tzadikim to be saved from the lust for money, from other lusts and evil traits, and especially from heresies, and merits all manner of good character traits and true faith.

In proportion to how immersed a person is in the lust for money — so is his distance from true knowledge, true life, and genuine length of days. He does not hear the voice of the holy Torah, which always cries out to every person according to his level to return from his distancing from Hashem, may He be blessed — that is, to fear transgression and to love the commandments. And because of the lust for money he does not hear the voice of the Torah that cries within his heart about his distance from Him, may He be blessed. For it is stated in Pirkei Avos : "Every day and every day a Heavenly voice goes forth from Mount Horeb and proclaims and says: Woe to the creatures because of the disgrace of the Torah" — that is, the people who disgrace, G-d have mercy, the Torah by transgressing its commandments. And the holy Baal Shem Tov, of blessed memory, explained that the Heavenly voice is the thoughts of repentance that are aroused every day in a person's heart — to return from an erring path to the path of truth. Only because of the lust for money and other lusts does one not hear the voice of the thoughts of repentance. Because of the lust for money a person must toil in great labors and many efforts in order to obtain livelihood that comes with pressure and great difficulty. But when a person prevails and longs for Torah and fulfillment of the commandments, and subdues the lust for money through genuine closeness to the true Tzadikim, as described in §30 and in other places in this book — then Hashem, may He be blessed, arranges for him good circumstances, so that his livelihood is found with ease and in abundance. And he merits to understand the allusions that Hashem, may He be blessed, hints in every matter, and merits to hear the proclamations of the Torah — that is, he heeds the good thoughts and thoughts of repentance that are aroused in his heart and mind every day, as described in this section according to the interpretation of the holy Baal Shem Tov — and the good within him intensifies until he can merit to draw close to Hashem, may He be blessed — to fear of G-d and Torah observance in truth.

The shameful trait of sadness flows from the lust for money. For a person immersed in the lust for money does not believe in particular Providence — that Hashem, may He be blessed, can provide for a person even if he does not toil and labor excessively, as described in §7. And because these people do not believe in His particular Providence, they always toil and labor to obtain livelihood and money. And the more they have in hand — the more it is not enough for them, and because of this they fall into sadness. All this flows from the pollution of the primordial serpent [זֻהֲמַת הַנָּחָשׁ] present in every person, if he does not subdue it through fear of Heaven and Torah observance — through this the person's limbs become heavy upon him and his entire body becomes limp and weak. For the constant pursuit of money weakens a person's vitality — through this the pulse [רוּחַ הַדּוֹפֵק] in his heart, upon which all his vitality depends, becomes weakened. And through the weakness and enfeeblement of the pulse all the limbs weaken. And when the body weakens the pulse weakens further. And so the weakness intensifies more and more until one can arrive, G-d forbid, at great danger — meaning one can be lost and despair entirely. And through a holy sigh [אֲנָחָה דִּקְדֻשָּׁה] — that is, when a person sighs from the depths of his heart in truth over his distance from Hashem, may He be blessed, from true knowledge and true faith, and genuinely wishes to return to Him — through this the pulse and the vitality within him are strengthened, and he merits great knowledge and to receive words from Heaven — that is, he feels and hears the thoughts of repentance and good thoughts within his heart and mind. And it seems to him as though he is literally hearing from Heaven.

The evil trait of anger harms greatly livelihood and wealth. And one must remember: when the inclination toward anger overpowers the person, let him know that at that time Hashem, may He be blessed, desires to flow to him a sum of money that could have been good for him spiritually and materially, and the evil inclination does not wish this and tries to prevent him from that goodness and to seize that abundance for itself, G-d have mercy — by arousing anger within him. For anger harms greatly the flow of wealth, and even if he already has money and wealth from before, he is liable, G-d forbid, to lose it through anger. And as for the fact that we see many people afflicted with the trait of anger who nonetheless have much wealth in their hands — and especially the wealthy of the nations of the world who are certainly full of anger and murder yet have great wealth — regarding this it is explained in Likutay MoHaRaN Part I, §21 in the Torah "Atika Tamir veSatim" that such is not called wealth at all. For of such wealth it is already stated in Koheles : "Wealth kept by its owner to his detriment." But for the type of wealth that is good for the person spiritually and materially, it is impossible to arrive except through nullifying anger. And the counsel for its nullification is explained in Likutay MoHaRaN Part I, §18 in the Torah "Kartallita" — which is to break anger with mercy, not acting any cruelty through one's anger.

The transgression of robbery is very great and terrible, for one who robs his fellow of money — robs from him his sons. That is: through robbery the robber causes, G-d forbid, that the robbed person's sons be taken from him — and if the robbed person had no sons, the robber can cause, G-d forbid, that he have no sons. And all this through robbing money.

Through robbing one's fellow, evil thoughts and reflections come upon the robber.

Through robbery the robber is sometimes liable to lose his wife [בַּת זוּגוֹ]. And sometimes the robber can rob from the robbed person his wife.

It can also happen that a person has money from robbery even though he did not actually rob in deed — only that he greatly coveted his fellow's money, and the great coveting and craving for his fellow's money is like literal robbery. For through the coveting of his fellow's money — through this alone it is possible to rob him. And through this coveting one transgresses the severe prohibition of "You shall not covet" — as stated, the coveting itself is a great prohibition, for through it one can rob his fellow of his money and his sons as if through literal robbery, as described above.

Through the commandment of charity as it should be, one rectifies the robbed money that one receives through the coveting and craving for one's fellow's money. But literal robbery cannot be rectified except through returning the robbery to its owners, as stated in the Torah : "And he shall return the robbery" etc. And if it is impossible to return the robbery to the robbed person, one must disperse the money for charity, for "צָרְכֵי הָרַבִּים" — ["the needs of the many"] — that is, for rectifications from which there are good outcomes for the many, as stated in the words of the Sages.

When a person sees that his livelihood is restricted and pressed, let him prevail even more to fulfill the commandment of charity from the little livelihood that is his. For through the commandment of charity the livelihood and money are rectified, so that one will obtain them in abundance.

One who marries a woman for the sake of her money is a fool and a simpleton, and through this loses his mind. And he will also have no worthy sons, as stated in the words of the Sages .

Through the lust for money, enemies [שׂוֹנְאִים] are aroused against the person. And in proportion to how immersed a person is in the lust for money, so do his enemies intensify against him. And if he is more deeply immersed in the lust for money, then gratuitous enemies [שׂוֹנְאֵי חִנָּם] rise against him.

Through the lust for money a person's mind becomes turbid and confused, and he becomes a fool. And the more he craves money, the more his mind is corrupted and clouded.

Through genuine humility — that is, when a person breaks the trait of pride and is truly humble and lowly — through this no person can displace him from his place, meaning impair his livelihood.

Through engaging in commerce faithfully, one merits to fulfill the commandment of "And you shall love" etc. [i.e., "And you shall love Hashem your G-d," and also "And you shall love your fellow as yourself."] And through this one merits livelihood with ease, without toils and labors.

All commerce in the world is in the general category of Torah. That is: all commerce and all trade are connected to halachos and laws governing how to conduct them. Therefore one who engages in commerce properly according to the Torah — this is considered as if he is literally engaging in Torah, and in several respects he is even greater. For one who engages in commerce properly out of fear of G-d — this is the very fulfillment of the Torah itself, which is the primary purpose of learning. Therefore every person who engages in commerce must connect his thought to the Torah and its halachos that are connected to his commerce — in order that he conduct his commerce according to the Torah: both the merchant in his trade, and the craftsman in his craft.

A person who has fallen in commerce — who does not connect his thought to the Torah and its halachos related to his commerce but only thinks about monetary profits, and strives to profit money from his dealings, and especially when he is not careful to engage honestly and in truth as it should be according to the Torah — his punishment is that through his commerce he falls into disputes and litigation, and is compelled to come before judges who judge him according to the ruling of the Torah — and all this because he did not trouble himself to conduct his commerce according to the Torah. However, everything is according to the severity of the blemish. If he did not multiply blemishes and wrongs in his dealings, his punishment is that he comes before the judges, but merits in the judgment. But if he acted wickedly and engaged contrary to Torah law — his punishment is that he is found liable in the judgment, and his opponent is acquitted in his stead.

The time in which a person engages in commerce is called "a time of war" [עֵת מִלְחָמָה] . For one must battle with one's inclination and prevail over it in order to engage in commerce according to the Torah as it should be. For through this the holy sparks [נִיצוֹצוֹת הַקְּדוֹשִׁים] in commerce are clarified and elevated. That is: many matters and rectifications are accomplished through faithful commerce, as explained in the holy Zohar — that the great rectifications accomplished through faithful commerce are because the inclination overpowers greatly to prevent faithful commerce as it should be. And the person must stand against it with great prevailing. And one who engages in commerce or craft in truth and fear of Heaven as it should be — keeping his word and not changing it — and especially in the other matters of commerce, being trustworthy in his weights and measures etc. — through him great rectifications are accomplished, corresponding to those accomplished through prayer in truth.

The lust for money is one of the three lusts that corrupt and damage the fear of the heart. That is: a person immersed in the lust for money corrupts and impairs the fear of Heaven within him. For the lust for money causes a person to conduct himself — both in commerce and in managing his household and livelihood needs — contrary to the view of the Torah. And through receiving the festival of Passach [חַג הַפֶּסַח] as it should be — meaning being meticulous about chametz in completeness and rejoicing in the holiness of the festival as it should be — through this the person's lust for money is nullified, and he merits proper fear of Heaven. He also merits the influence of prophecy [הַשְׁפָּעַת הַנְּבוּאָה] — that is, true knowledge, rectification of the mind, rectification of faith, and proper prayer, which are the aspect of prophecy — as explained in Likutay MoHaRaN Part II, §§1 and 8.

One who wishes to provide for those who depend upon him must be a man of valor [אִישׁ חַיִל] — that is, a G-d-fearing person — and must be strong in faith in Providence, and especially in true trust in Hashem, may He be blessed. One must also have some measure of authority over the people he provides for, in order to guide them in the straight path — and especially he must take heed that they do not do evil — and through this he will be able to draw livelihood to them.

There is one transgression such that if one stumbles in it, its punishment is to be in debt. The counsel for being saved from this transgression is to repent generally over the iniquities and offenses in which one has become caught. And one must multiply supplications to Hashem, may He be blessed, in order to be saved from this transgression. The time to repent over the aforementioned transgression and likewise to request mercy in order to be saved from it, is when the person is dwelling in mochin d'gadlus [מוֹחִין דְּגַּדְלוּת] — that is, when the mind is clear of sadness, worries, and other confusions.

Through the joy of Torah and commandments — when a person rejoices greatly over the Torah and its commandments that he loves, until he dances out of the greatness of his joy — through this he is blessed with money and wealth of holiness.

Every person must know that all the pleasures of this world, the honor and the lusts — they are in truth utter vanity and there is nothing substantial in them. For in the end nothing of them remains to the person, as stated in Psalms : "For when he dies he will take nothing — his glory will not descend after him." That is: after a person's passing nothing remains to him from all the honor and earthly pleasures — nothing whatsoever. Rather, the true good of a person is that he strive throughout his years to understand what is the true purpose — meaning that all his days he strive to know Hashem, may He be blessed, and His particular Providence with simple and wholehearted faith, to fear transgressing His will, may He be blessed, and to genuinely love fulfilling His commandments in every detail. And especially to be careful to prevail not to commit any complete transgression. And to strive with all his strength to fulfill a complete commandment. All this is the true and eternal purpose of every person on earth, for this is what remains to him eternally. One must also not be precise in the matter of acquiring money — for whether one has money or not, his time will pass one way or another. And one must also know and remember that even if through effort it were possible to attain the greatest wealth — one will not live forever because of this wealth; in the end one will die and the wealth will remain here. And if the person did not stand firm in the trial of wealth properly — such as in the matter of charity, not giving according to his wealth; or in the matter of his household and livelihood, conducting himself in excessive abundance and grandeur beyond what is proper — if the person did not heed these matters and the like as he should, it is certain that the wealth is a great harm to him, G-d have mercy. Of such wealth said King Shlomo, peace be upon him, in Koheles : "Wealth kept by its owner to his detriment." And we also see perceptibly that in most cases wealth distances a person from truth and from fear of G-d. One must also know that this world greatly deceives a person. It seems to him that he is profiting, and in the end nothing remains in his hand. Sometimes one sees perceptibly that from all the profit he imagines he will earn, nothing remains. And even if a person earns wealth and riches, Hashem, may He be blessed, takes it from the money. For this is the principle: a person and money cannot coexist [הָאָדָם וְהַמָּמוֹן אֵין לָהֶם קִיּוּם מְשֻׁתָּף]. And even if one strives in service of Hashem and does not merit this properly, one must know and remember that pleasures, honor, and the lusts of this world are nothing. Only the eternal good — as stated — is to always long for the eternal purpose, as described above. For the longings and yearnings for truth in absolute truth are themselves precious and dear to Him, may He be blessed, for the essence is the will. And especially if through the longings one merits to actually fulfill — in Torah, prayer, and other good deeds — provided they are for the sake of Heaven, without falsehood and deception, for only this will remain to the person eternally. As stated in tractate Avos : "Nothing accompanies a person after his death — not silver, not gold, etc. — but only Torah and good deeds alone." And even the longings and yearnings for truth and fear of G-d are an eternal good for him.

One must always remember the warning of the true Tzadikim, who cried out in a great voice and sounded the alarm — that we should not allow ourselves to be deceived. And one must engrave this knowledge in the heart and mind, and always remember that the world lies, and that wealth, honor, and the lusts of this world are nothing and nothing — and there is no substance in them whatsoever. And the primary thing is the true knowledge that always thinks and contemplates the purpose of a person — then it is possible to understand with true faith a person's role on earth, and how one must conduct oneself in all one's ways, deeds, and character traits — for the essence is to think about the end. And one must remember well that from all the imaginary successes in this world, no person has ever had a good outcome, as described above in §52. For in the end what remains to a person from all his successes, toils, and labors is only his good character traits and good deeds — through which he overcame his inclination in the days of his life. And if, G-d forbid, he did not strive to overcome his inclination and to engage in good deeds according to his level — of him it is said in Koheles : "As he came from his mother's womb naked, so shall he return to go as he came" — thus is it explained in Likutay Halachos. Therefore every person is obligated to contemplate and think about his purpose, and to strengthen himself in faith in particular Providence in truth in every single detail, and to engage all the days of his life in good deeds and good character traits — for these alone are the person's true good, and only they will remain to him eternally, as described above.