LM 13.1 — Ashrei HaAm, Part 1 of 5 · תורה י״ג

תורה י״ג לשון רבינו זכרונו לברכה, new Torah, new week. This Torah is an avodah, like all of them are an avodah. Some initially seem to be more or less accessible, but we jump in. Just one housekeeping item: I record the kitzur separately to try to put them up as as a way of chazarah, or to listen before, I guess depending where we're holding, for the other Torahs, and I did not yet get to do Torah י״ב, so I will try to put that up onto the podcast.

Okay, so תורה י״ג לשון רבינו זכרונו לברכה: אשרי העם יודעי תרועה, which like all of these Torahs we are going to come back to the pasuk at the end. Fortunate, happy, fortunate is the is the people, the am, the nation, יודעי תרועה, that knows the blast of the shofar. This Torah was given in Breslov, Rosh Hashanah, שנת תקס״ד, 5564, 1803. Rosh Hashanah was on Shabbos and Sunday. We don't know much more about this Torah. There is there was discovered, I guess in the כתבי יד, a a slightly different girsa, which depending on the Likutei Moharan you have, they print the other girsa or not.

This is the one that we are that we have. The differences are very slight. אשרי העם יודעי תרועה ה׳ באור פניך יהלכון, okay? Rashi brings in that פסוק, שיודעין לרצות את בוראם בראש השנה בתרועה, that they know how to be meratzeh hakadosh baruch hu with the teruah, with the shofar blast, שמסדרין עליהם מלכיות, זכרונות, שופרות, and so forth, we'll come back. We're starting the Torah, and we're going to explain how we are how tzadikim are zocheh to השגחה שלימה. Some of the concepts that were going to be mentioned at the beginning of the Torah will be fleshed out, we're going to come back.

They won't all be upfront, so we'll have a little bit of patience. But how tzadikim are zocheh to השגחה שלימה, this is going to be through a shevirah, through breaking their ta'avah for ממון, which we will comment on more later. This will happen through giving tzedakah, and that as a person becomes שמח בחלקו, that's ashirut, this is the opposite of תאות ממון, which in itself is an interesting ta'avah, like we said, and this is in certain ways at the height of of negative תאוות that that that are preventing Mashiach.

We've discussed other שמירת הברית issues in the past, and this will be a bechinah of התגלות of Mashiach, and a ביטול of חרון אף, of God's anger. And as we are מבטל חרון אף through breaking our תאות ממון, which we can do through giving tzedakah, so then we are going to be able to draw down from Hakadosh Baruch Hu's chesed towards מלכות. If if we learned the last Torah beforehand, so then we are starting to become a little bit familiar with the concepts of kind of the ספירות and יחוד of the ספירות, which we're going to talk about more in this Torah as well.

And as we connect the ספירות, so then coming down the just there's חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. The ספירות are representative of the מדות השם, but for which are really the the the vehicle through which Hakadosh Baruch Hu created and developed and put in place in order that He should have a relationship with us. And once everything is in line and Hakadosh Baruch Hu is able to be משפיע to all the way down from up towards מלכות, מלכות is לית לה מגרמה כלום, like we've said before, so to the extent that מלכות is totally reflective of of Hakadosh Baruch Hu, like we spoke this was even as early as the first Torah, if the sun is reflective of the

moon, so the moon is the מקבל, the moon is not giving off anything of itself. Anything that's there of itself in fact would get in the way of reflecting the sun. When once the מלכות, which is the the כלי קיבול, as it were, it's the נוק, once it's able to completely be מקבל from the ספירות, that's where it's reflective of of the entire בריאה reflects Hakadosh Baruch Hu, that's התגלות of Mashiach, and we're able to connect with the Beit HaMikdash, even in our days, even in גלות, and ultimately the Beit HaMikdash will come במהרה בימינו.

So let's see inside. להמשיך השגחה שלימה: In order to connect, to bring down השגחה שלימה, I'm going to leave leave a little bit of the mechanics of that for later in the Torah, but there could be a more In principle, there could be a general גזירה, a general mazal with which Hakadosh Baruch Hu relates to the world, and there could be a way that Hakadosh Baruch Hu relates and and that that happens. Even every blade of grass, Hakadosh Baruch Hu relates with hashgacha pratis to every single little thing.

But Klal Yisrael and tzadikim, we have a more, in a sense, responsive relationship, not that there's there's never any exceptions with a goy who's able to daven, and so forth, but the when we have a more responsive hashgacha, that Hakadosh Baruch Hu, as it were, is sending His hashgacha and the way that He interacts with the world based in a more focused way on our actions and interactions with Hakadosh Baruch Hu, so that's a more specific הנהגה that He has with the world. So we'll discuss that later, but in order to be mamshich a full hashgacha to the world, a more individualized type of relationship with Hakadosh Baruch Hu dynamic, אי אפשר אלא עד שישבר תאות ממון.

This is only when a person is able to break down his תאות ממון. In fact, in fact, the idea of parnassah is one way, is one area specifically number one where a person sees hashgacha pratis. I think I read actually possibly one of the Rav Chaim Kanievsky's sefarim, somebody, it wasn't it wasn't Rav Chaim, somebody had gone to a gadol, I forget who it is, and he had asked whether or not he could commit to a certain financial obligation and the question that came back is, do you work on a salary or do you work on commission?

And the person said that he or in sales, whatever it was, in a business, and he said that he worked in a business, and the response of the gadol was, yes, you can commit. So later on it was trying to figure out, so what's the difference whether he worked on salary or whether he owned a business? And the response was, I'm sorry, I should have looked up the names, but the point of the story I think we can appreciate is that a person who works on a salary tends to in their own head rely on a certain steady income, and granted that they daven, they understand that everything comes from Hakadosh Baruch Hu, but there's a piece of their consciousness that sort of has it

on the back burner. They get a check every two weeks, twice a month, whatever it is. A person who's in business, a person who's in mortgages, they have good months, they have bad months, they're always x amount of days, weeks, months, whatever it was from essentially having zero income. They have a much clearer, a much clearer perception and tangible reliance on on Hakadosh Baruch Hu's role, so to speak, in their parnassah, but something that they feel in their guts, in their kishkes, and that really breeds within them a bitachon where they can see going back at the end of the year all of their bills or the dynamic changed, the sales changed, the supply and demand, and yet they always have parnassah, and they're able

to see much more clearly when when they needed money and all of a sudden they made a sale. So we see in this area of parnassah very clearly hashgacha pratis, and in terms of the way that we relate to it really it brings out a bitachon. Now I'm going to mention one interesting thing that occurred to me just upfront about תאות ממון. Take it for what it is, if you agree, disagree, if you want, you can shoot me a note, love to hear it. תאות ממון is a very interesting taavah.

We've discussed in earlier Torot, very focused very much on תאות ניאוף and שמירת הברית. Usually when we discuss taavot, taavah is temporary pleasure over a long over a long-term goal. So, and even even when something is Hakadosh Baruch Hu put certain pleasures into into the beri'ah, so let's say a person can have the male-female relationship and Baruch Hashem Hakadosh Baruch Hu put that there's a a physical attraction into the world in order that a male and female should get together, and this is part of the beri'ah and the טבע, the way that Hakadosh Baruch Hu put it into place.

And if we do it מצד קדושה, we're taking literally the human elements, character, מדות, pleasures that we have and we're using them towards the ultimate goal. That's the ultimate in kedushah. And when we take these things that Hakadosh Baruch Hu put into place in order that they should be used for the positive and we use it for selfish purposes, for our own pleasure, our own temporary pleasure without any goal and the fact that these are really a means to an end, so then that is that is l'hefech of it.

תאות ממון is very is very interesting, and I think that it's important, it's important to mention this for the Torah, the Kitzur Likutei Moharan already says that through well, we'll see in a second that what that the we talk about תאות ממון. Okay, we'll come back to that. Why is תאות ממון so interesting to me? If you take a person who has, let's say he's in business, he has he has an the the flow of income is automatically generated or he just has enough money in the bank.

And this person, if you would ask him, he has enough money that he would make whatever he dictates he needs to make, $250,000 a year, $500,000 a year, a million dollars a year, whatever it is, for the rest of his life that income will be in place, and also two, three generations down the line. He's already paid for his חתונות, he'll be able to support his his sons and sons-in-law in kollel, whatever it is that he needs to do. If you look at such a person, there's no reason that he should not, whether he wants to go sit and learn in kollel, or whether he wants to pursue other interests, there's no reason that that person should not close up shop and invest even in

self-development. It doesn't have to be just totally pleasure-based. Let him go teach a couple of courses in college if he enjoys teaching, let him go volunteer part-time for Hatzalah, part-time for Shomrim, whatever it is that this person wants to do. And yet, we see that people who have this type of wealth are just as hungry or hungrier than other people. What is it that's forcing to drive them to go? Ta'avot essentially, some sort of a competition, some sort of a תאות ממון, which is, what's it there for?

In principle, if you think back, so there was always gold and silver that were that, you know, that had value or they were deemed to have inherent value. But essentially, there was probably, I guess, a barter system, right? If I have potatoes and you have, you know, something else that we need, so then instead of going and dragging all of my potatoes in order that I can get your onions or meat or an animal, so what we do is I'm able to use money. Money represents value, and I'm able to trade money to you, much easier to carry, and then you'll give me what I need, and that simplifies the process.

What is the ta'avah of money itself? In principle, if you go back, money is really just the utility to make it easy that what I need is I need my potatoes and you have your cows and, you know, we're able to switch. The money itself is really irrelevant. It's literally only to facilitate some sort of some sort of an exchange so that I have what I need, even luxury, right? Even if I want to have extra potatoes and extra onions, extra meat in my warehouse, in my refrigerator, but the money is irrelevant.

Once I have enough money that I'm able to have all the goods, services, luxuries that I need, there's really no place for the money. So once I literally feel secure, I'm over the point, I'm not nervous anymore, not just in case, I have enough money, what is the drive for תאוות ממון? It's almost an empty drive. It's l'hefech from the drive, because I'm literally going and I have this drive, this ta'avah for money, which even it comes full circle. Not only do I have usually a physical ta'avah, which is a temporary pleasure that I'm prioritizing over a long-term pleasure, now I don't even have time for ta'avot.

I don't even have time to sit there and take a vacation and do whatever דברים אסורים, because I'm too busy making I'm too busy hungry for money, for money in that context, it's literally, it's a ta'avah taking me away even from physical ta'avot, which is empty. I'm sitting there working, you know, a partner in a law firm or, you know, whatever, at least, I guess, if a person is a surgeon, is a you know, is saving lives, or a person in business, a person could be working 10, 12, 14 hours a day to just engage in one deal after another and and hungry to keep on going, and it's making his quality of life worse.

Forget, he doesn't have much time to spend with his family, he doesn't even have time to spend as much on ta'avot. It's a ta'avah taking him away from other ta'avot with really zero actual pleasure other than very theoretical. It's all in his electronic bank account, whether it's $10 million or $100 million, it's more money than he could ever touch if he wanted to. So תאוות ממון is like the emptiest ta'avah there is. We've discussed and now we're going to go forward, but we've discussed תאוות ניאוף, so you're taking something that goes to the ultimate productive, right, we know that chayim and life is the ultimate expression in certain sense of productivity, so then the then l'hefech of that is the אבי אבות הטומאה, is the

dead body when the neshamah gets taken out. So we have the zivug between an איש and an אשה that can produce and bring down a neshamah into the world. L'hefech, a person to use that for selfish pleasure, that's l'hefech from that. But תאוות ממון is like in a league of its own. It's it's not even you can't even almost understand the ta'avah. It's literally just taking a person out of anything, not only of things that are בקדושה, it's not even allowing it's not even taking away from the ta'avah even to invest in himself.

So lehefekh if a person until they break their ta'avot mamon, and they end up being have איזהו עשיר השמח בחלקו, that's that's true ashirut, ashirut, and they they're able to be Once they're able to do that, so they're able to be one of the six questions a person gets asked after they die, נשאת ונתת באמונה, if a person engaged in business with emunah. When a person is able to relate to parnasah in a grounded way that's based and rooted in emunah, what they need, they see yad Hashem in their life, and money is is I you know, I heard a mashal once, I think it was coming from Rabbi Noach Weinberg, you know, you get up and you brush your teeth to have healthy teeth

so that you can eat, so that you can have energy, so you can live, so you can do what's important. If you spend all of your energy and all you do is brush your teeth all day, so then are you a meshuggeneh? Then you totally miss the point of what you're doing. Until a person is able to engage in business, but that puts it back where it is, so then that becomes that that becomes prioritizing his life. So to this end, we're going to explain soon that ta'avot mamon is really is really an avodah zarah.

When there's avodah zarah, that brings a charon af, an anger, as it were, into the world, and it's going to be me'orer din from Hakadosh Baruch Hu. These these concepts we have to flesh out a little bit more a little bit more in the background, I think. If you did Torah י״ב, it's a totally different Torah, but we gave introductions in terms of anthropomorphisms, and we quoted a Shelah that discusses these things. So it could be that that would act, some of these, as an important introduction as we discuss this idea of the middot of Hashem.

But at any event, so the ta'avot mamon, which is really almost a form of it's a form of avodah zarah, bring charon af, bring Hakadosh Baruch Hu's anger, as it were, into the world, be me'orer din, and hashgachah sheleimah is going to come when we're going to be able to be me'orer the middah of chesed. Veshviratah, and breaking the ta'avot mamon, hu al yedei tzedakah, which makes sense also. Why? Because just in this context, if you have a certain ta'avah, so there's two ways you want to get rid of the ta'avah.

One way to get rid of the ta'avah is to say, 'I'm not going to do it. I'm not going to have this ta'avah. I'm not going to go after mamon. I'm not going to go after this niuf. I'm not going to get angry.' That's just pushing down the spring until one day it's going to explode, because the koach, the drive didn't go anywhere. You're just trying The real way to do it is to replace it with something else, right? In a different context, let's say Say there's somebody who's always acting, who's always acting nasty to you, so you're going to get angry at him, you're going to be upset at him.

But let's say you can replace that emotion with pity. All of a sudden, you find out that this guy is always trying to build himself up or herself up and be such a such a gavra, why is it? Because they have a bad marriage at home, because they're picked on by their friends, they're picked on their siblings, they don't have they don't have a lot of money, and all of a sudden you realize that he's lashing out in other ways to compensate for such a very difficult life.

Nobody really likes him, they want to spend time with him or her. So now that that anger at the person can be transformed into pity, and all of a sudden you relate to them differently. So over here, how are you going to break ta'avot mamon? "I don't care about money." No, what you do is tzedakah. When you give from yourself and then you give to others, you relate to money differently. What's tzedakah? Tzedakah is really If you If I have and you don't have, why should I give you?

So if it's a selfish reason, it's a shelo lishmah, I give you because I want to put my name on a building, if what goes around comes around, if I give you, you'll give me, people will think But a true tzedakah, if I'm just giving of myself and giving to you because I have and you don't have, I mean you have stories of people in hard times where there was one piece of bread and somebody shared their only piece of bread. A person gives tzedakah, so then that and it's and it not just in principle, but it's an act, they become invested, it becomes part of them, and they they take סיפוק in it, and they give tzedakah, that's going to take off the תאוות

ממון, a person becomes sameach b'chelko. I I I give maaser, I I how do I teach myself that everything comes from Hakadosh Baruch Hu, because I have 10, but it's not 10 for me, Hakadosh Baruch Hu gave me nine, and one is just it's a פקדון by me until I give maaser, I give to somebody else. You give maaser over and over again, that puts into your head emunah and bitachon that it says it doesn't belong to me, even the nine that I have doesn't belong to me, Hakadosh Baruch Hu is giving it to me for a purpose so that I should use it.

And therefore, and therefore when a person gives tzedakah, he's going to be able to break the the the שבירת ממון. Now, I'm going to quote a little bit. It's coming really from a Zohar. I'm going to quote from Rav Chaim Kramer's note. He's coming off of the passage in the Zohar explaining what we're going to what we're going to be explaining in a second, we're going to quote it. So he says there's a the passage in the Zohar is really בעצם discussing the korbanot in the Beis Hamikdash, and these korbanot would have a fragrance that would go up, while as they were doing the korbanot, the Levi'im would be playing their instruments.

And Rabbi Yehuda says that when there's a korban, there's עשן, there's smoke, and there's ריח ניחוח, which is like a pleasant aroma. And these align respectively. Again, take the information for what it is, because it's referencing concepts that if if if we don't relate to them, so then they don't necessarily have meaning. But as we become more and more familiar and we draw the dots in around around kind of the circle, we gain perspective from different places. So we know that Hakadosh Baruch Hu's הנהגה with us, we call it the right and the left, so that the right will be more of, let's say, the chesed, and the left will be more of the gevurah.

And this reflects itself through the sefirot in terms of Hakadosh Baruch Hu's הנהגה. So we can talk, let's say, about chochmah on the right and and binah on the left, which is more structured, chesed is on the right, gevurah is on the left, netzach is on the right, hod is on the left. So there's different הנהגות that Hakadosh Baruch Hu has with us, each one in its place. One is more expansive, divergent and convergence, right? However whatever terms, you're a נותן and a מקבל. But this reflects itself through the בריאה, and there's a and there's a ממוצע where they come together and it's able to to to integrate them into before it goes on to the next level.

So the way that he says is that a korban has עשן, there's smoke, and there's ריח ניחוח. The עשן relates to the left side and the and the ריח ניחוח relates to the relates to the right side. So now I'm going to read the passage of the Zohar, and then we're going to see it inside Rabbeinu's language. The language of the Zohar is: בחוטמא אית תרין חלונין. In the חוטם, we've already referenced חוטם, בבחינת of חוטם in terms of tefillah. In several of the תורות, we'll mention a little bit by Torah ב', but for now, again, let's not get caught up, chas v'shalom, in anthropomorphisms.

We had a very long introduction last time. בחוטמא אית תרין חלונין, in the nose there are two נקבים, there are two entranceways, openings, windows. ואיתמר, בשמאלא, and it says about the left one, עלה עשן באפו, it's a pasuk in Tehillim, that the smoke goes into the אפו, goes into the nose, but also it generates an אף, an anger, as it were, from הקדוש ברוך הוא. מאי עלה? From where? אלא מליבא דאיהו בשמאלא לקבל גבורה. It's from the לב that's on the left side, which is כנגד the ספירה of גבורה.

Okay? ממינא נחית רוחא לגביה לקררא ליה, from the right side, as it were, of the nose, then a רוח will descend to the לב, לשככא רוגזיה, in order to cool off this אף, to cool off this anger, מסטרא דחסד, that's coming from the side of חסד, דתמן מוחא חכמה לימינא, that that's where the חכמה's also on the on the right side. All of that lines up. Again, חכמה on the right, בינה on the left, חסד on the right. גבורה on the left. הרוצה להחכים ידרים, בינה דליבא כל...

So this is coming off of a Gemara that as a person walks into the into the היכל, then the מנורה would be on the the דרום. So a person that wants to the way it says, a person that wants to look towards the Chochmah, הרוצה להחכים ידרים will turn towards the Menorah. בינה ליבא כלפי שמאלא, and the Gevurah is on the left. הרוצה להעשיר יצפין, a person that wants to look towards עשירות represented by the Shulchan will look toward the north. ובגין דא, and the the peirush is עלה עשן באפו, מבינה לגבי חכמה, the עשן goes up from Binah, which is on the left, at least in relation to the Chochmah, which is on the right.

ודהאי לימינא מקבליה בחדוה בניגונא דליואי, and then the lev will be able to be it's going to come together, it will integrate, and through this process then the lev is going to be able with the songs of the Leviyim, the nigun of the Leviyim is going to be it's going to be ממתק the דין, it's going to come together. The ריח ניחוח from the right is going to cool off the af that was generated on the left, and that's going to generate a certain שמחה, שמח בחלקו.

And we're going to see that this af on the left is going to relate specifically to עשירות in a in a negative way. But that once a person relates to this עשירות in a positive way, in a sameach b'chelko way, in an עשירות דקדושה'דיק type way, so then it's going to come together, and it's going to be in a productive way. So let's not get too lost. This Torah, like I said, is a little bit hard, but hopefully as we go forward we'll be able to bring it together into something that's going to be meaningful for us.

כי איתא baZohar, so back in the תורה, רוחא נחית לשכך חמימא דליבא. A ruach, which we're going to align with tzedakah, but okay, רוחא נחית, descends, לשכך, to cool off, to calm down, חמימא דליבא, the heat of the heart, which we're going to identify as being a תאוות ממון. Again, this ruach it was relating to we're relating to it to from in the Zohar for the ruach of the of the קרבנות, the ריח ניחוח. וכד נחית רוחא, when this ruach comes down, ליבא מקבליה בחדוה. The heart is able to be, which we say is like the Binah, because in other words the the this riach is coming from the right, and it mixes, it's able to cool off what's on the left on the בינה

side, it's able to calm down the גבורות, and then the the lev will be able to be מקבל with simchah, חדוה is simchah, because a person is שמח בחלקו, they relate to business, נשאת ונתת באמונה instead of through תאוות ממון, דניגונא דליואי, they'll be zocheh to a tikkun of this parnasah through the song of the Leviyim with the simchah of the songs of the Leviyim. Which the Leviyim I think also represent the left side. What's the peirush? רוחא זה בחינת צדקה. This ruach that's able to address the תאוות ממון, the Zohar is speaking about קרבנות, this ruach, which is a בחינה of צדקה, שהיא רוח נדיבה, a person who gives tzedakah is בנדבות לב, so that's done על ידו מקרר חמימות תאוות ממון.

Through the tzedakah, through this ruach, it's able to calm down the חמימות, עלה עשן באפו, the עשן that's from the left side, that's representative of the תאוות ממון, the heat of the תאוות ממון, that's cooled off through giving tzedakah. וזה בחינת יבצור רוח נגידים. The peshat in the pasuk is that Hakadosh Baruch Hu like shrinks down the רוח נגידים, is like the the גאוה'דיק the the the גס, the גסות of like the princes, but the way we're learning in פנימיות is יבצור רוח, the ruach will shrink down, בציר is less, יבצור רוח to the נגידים, the ruach, the tzedakah will shrink down the נגידים, the תאוות ממון, the עשירות, שהרוח ממעט תאוות הנגידות והעשירות, because ruach, the tzedakah is able to negate this תאווה, this

תאווה for ממון. So again, in this Zohar we're we're we're going to go to the ניגון לוים in a second. What we're doing is we're identifying ruach as corresponding to tzedakah, the burning, the חמימות is is identified with the desire of of ממון, the תאוות ממון, cooling it off is breaking that תאוות ממון, and now we're going to see the ניגון לוים is related, we're going to see, to business and specifically in a positive way business with emunah. The לב is ultimately going to be מקבל that with חדוה, with simcha, which is going to be represented also in the ketoret, which is why ketoret the Gemara associates with עשירות, but עשירות is really sameach bechelko, עשירות in the positive sense.

The עשן is representative of of עבודה זרה, of idolatry, which really תאוות ממון is itself its own עבודה זרה, which brings down the anger of HaKadosh Baruch Hu, and we're able to get rid of that, and we're able to draw down chesed, and we can move towards Beit HaMikdash and דעת and גאולה, and the קרבנות are ultimately דעת and בית... המקדש. So it says through the ניגונא דליוואי, through the nigun of the Leviim, that the לב we said is מקבל it bechedvah, besimchah in place of the desire, the heat of the ממון.

Once that ruach comes down, so the ruach calms down the תאוות ממון and we are able to incorporate it with the nigun of the Leviyim into sameach bechelko and we'll be zocheh to עשירות of kedushah we're going to see, which is there's two things: there's breaking תאוות ממון and then there's the tikkun of עשירות דקדושה, which is משא ומתן באמונה, relating to business in the positive sense, right? In a cer- certain sense I guess סור מרע ועשה טוב. There's the negation of the תאוות ממון, but that doesn't mean just you sit down and you don't want any money.

There's a tikkun to it. There's a there's a relating to it in a positive way. Understanding that that the same way that in any תאוה, there's the there's using the תאוה in a personal, in a selfish way that which is which is not using it towards kedushah. But that doesn't mean just to abstain. That means to engage in it in a positive sense. Why? Because nigun is זה בחינת משא ומתן באמונה, ששמח בחלקו, that a person is satisfied with what they have. עשה לי כל צרכי, right?

If I have it, then it's there There's no extra pieces in the world. If Hakadosh Baruch Hu gave me a certain כח, Hakadosh Baruch Hu gave me what I had, that's I have what I need. If I don't have it, or if you just need to work and do your hishtadlut, it's one thing, but if I don't have it, it's inaccessible to me, then why am I so Why am I jealous of somebody else? Why Why am I ק- right, קנאה ותאוה וכבוד מוציאין את האדם מן העולם.

Why am I jealous of something else, something that's not coming to me? Because I don't like my job in the world. I don't understand my תכלית. I want it to be the תכלית of the rich man. But but if I'm sameach bechelko, I understand the השגחה פרטית what Hakadosh Baruch Hu gave me. My חלק is perfect for me, and I can If I had more, if I had different, then I might get all absorbed with that other those other possessions or that other כח that I would have, and I wouldn't focus as much on I wouldn't focus as much right?

The Let's say a person has a a very good voice, so they might they might become a join you know, I'm not saying whether a person should or shouldn't, let's say they would join a choir and they would become all absorbed in their younger years in 7th, 8th, 9th grade and they wouldn't invest their their their power in other כחות. They have a they have a power If they they have a power of language, maybe they could become a Rabbi. So a person, let's say he's hoarse, you know, or he doesn't have as nice of a voice, and therefore he uses his כח הדיבור for other things, but if he used it because he was able to, you know, to be on stage, then he

might not engage in the תכלית in why he had that כח. So a person has the nigun of the Leviyim, it's משא ומתן באמונה in a positive sense, ששמח בחלקו ואינו אץ, and he's not driven, he's not driven to run להעשיר in order to do it only to accumulate accumulate wealth. So we have these two things: the tikkun of תאוות ממון through tzedakah, and the tikkun of עשירות דקדושה in a positive sense through masa umatan b'emunah, and that's through nigun on these two levels. כי הנגינה זה משא ומתן, כמו שכתוב, where do we see that song is associated with business in a positive sense?

שאו זמרה, that's משא with with with music, ותנו תף, and that's מתן. שאו ותנו, משא ומתן. This is so זמרה associated with song, תף is like a an instrument. So we see that this לשון of שאו ותנו is associated with neginah. And when a person does masa umatan, they engage in their business anchored in emunah that Hakadosh Baruch Hu Hakadosh Baruch Hu is the one who sends parnasah. Yes, we have a chiyuv of hishtadlut and therefore the hishtadlut that we do, sometimes it's very hard. If a person makes let's say $20 an hour, so if they work for 10 hours, they made $200.

It's very hard, so now they have $200 at the end of it. Sometimes it could be very hard to say that since I did my חיוב השתדלות, therefore Hakadosh Baruch Hu gives me the money. But maybe he made $200, and then all of a sudden he got $100 from someplace else, or he lost $100 from someplace else. He had what was coming to him because he put in his חיוב השתדלות. So we have to do our business associated with emunah, but ultimately understanding that once we do our חיוב השתדלות, then Hakadosh Baruch Hu gives us what we need.

Sometimes it might not be as much or more, some who knows, as we would like, but when a person is sameach b'chelko, then they're relating also even to their חיוב השתדלות, everything from emunah. And this this nigun represents that. The חדווה, זה ששמח בחלקו, איזהו עשיר השמח בחלקו. This simchah that's associated with the nigun, what the nigun is talking about, masa umatan, his business, so the חדווה that's brought by the music is the simchah that's brought when somebody is able to engage in business with a sameach b'chelko, with an emunah, with understanding that everything is coming from Hakadosh Baruch Hu.

So this idea comes and the way that he's able to do this is by giving tzedakah, by taking what he earned, giving to somebody else, recognizing that he has a job in the world, Hakadosh Baruch Hu gave him the money to use for proper reasons, that Baruch Hashem he's in a position to support Torah let's say or to give to those in need, and the tzedakah is able to break down the תאוות ממון, which is is going to get in the way. And then when he does when when he That I said, that stage one is that the tzedakah broke breaks down the תאוות ממון, stage two is when he's able to be masa u'matan b'emunah, he's able also to be sameach b'chelko, and he's

able to be metaken in the positive way of עשירות דקדושה. וזה, this idea of koach to bring tzedakah into the לב, בבחינת קטורת. This idea of of cooling off the תאוות ממון and and almost replacing it, bringing it together, not that he's not he's not accumulating any money at all, but that as he engages in business he's doing that and it's coming from a koach of emunah and kedushah and sameach b'chelko, it binds together this the the drive for money but the emunah also, that's ketores, in Aramaic קטר is a קשר, it's a knot, it brings it together, שמקשר חימום הלב עם הרוח.

The the ta'avah, the drive to engage in business or and to engage in parnasah, but that's coming together with the ruach, with the charitable spirit, the the which is ketores, the bringing the כח הצדקה into the lev. And that's actually he brings in Likutei Halachot over here on the bottom in my in my print that he says זה הלשון from רבי נתן, עיקר השלמות הוא דוקא לקשר חימום הלב עם הרוח. It doesn't mean to sit around and necessarily just be withdraw from any sort of productive productive efforts in the financial realm, לא שיבטל בחינת חימום הלב לגמרי, but to use it towards to engage in a positive event relate to, כדי שיוכל לעשות על ידי משא ומתן באמונה, to direct it in a positive way,

and that's going to make a big tikun, a תיקון גדול, it's going to be able to elevate, whatever these terms mean, עליות הניצוצות הקדושה הרבה, that takes these ניצוצות, these sparks of of, we'll call them for now without getting into the technicalities of it, the sparks of energy in the world that relate to the תאוות ממון, but to elevate them towards a positive purpose, which again, we discuss this very often in the שמירת הברית realm and that's one thing, but when you talk about תאוות הממון, which is like the emptiest type of a ta'avah, it's an incredibly strong drive, and yet it's totally empty and we we are able to relate this and plug this into emunah, which is the ultimate attachment to to Hakadosh

Baruch Hu, then then that's going to form a tremendous a tremendous tikun. וזה קטורת ישמח לב, this idea it says in Mishlei that the ketores is mesameach the lev, it brings a person to שמחה, וזה בחינת ישימו קטורה באפך. This is what it says in the brachos of Moshe to שבט לוי, ישימו קטורה באפך, the קטורת is going to solve the problem of parnassah. It says ישימו the קטורה באפך, it's going to like squash the af. The af is the תאוות ממון, the af is what what brings the anger of Hakadosh Baruch Hu, it's and then it's מעורר דין, but when a person is ישימו קטורה, a person has this idea where the ריח cools off the תאוות ממון and it plugs it into משא

ומתן באמונה, that all of our dealings in this world are really an expression of אמונה, שאז על ידי בחינת קטורת הנ״ל נתבטל בחינת בזעת אפך תאכל לחם, that's the end, the kelalah of parnassah. It doesn't mean that that even adam was put into the גן עדן לעבדה ולשמרה, it doesn't mean that a person wouldn't have to do anything, but certainly in terms of בזעת אפך where it eats your kishkes out, where you have to sweat over it, where it takes up your consciousness, where there's a a תאוות ממון where a person has to be constantly toiling, and it literally takes the life out of you, that זעת אפך תאכל לחם, that אפך is going to be squashed out when we have ישימו קטורה באפך, and

therefore a person's going to work. If you want to work in life towards engaging in the תאוות ממון and trying to accumulate wealth and saying, "Yes, because I need to support my family," but if you take your your your life and you gear it towards emunah and sameach b'chelko and you put your efforts towards Hakadosh Baruch Hu and emunah and Torah, so then you can free yourself little by little from this curse of זעת אפך. A person wants parnassah, in a certain sense who's richer also, right?

Just in principle, a person who has $10, but they only need nine, or a person who has a million dollars, but they need a million and one? The person who's not sameach b'chelko is in a certain sense poorer. We relate to them as rich, cuz we all wish we had a million dollars. I don't know if a million dollars is a lot anymore. But but if a person wants to take off the curse of זעת אפך, and they want they could be number one they are shover their תאוות ממון, a shevirah in the תאוות ממון which comes out through tzedakah, and they work towards sameach b'chelko, which is going to be in a positive sense that they're going to engage in business b'emunah, and that's

going to bring עשירות דקדושה. So now that we explained that through tzedakah a person has this רוח נדיבה that cools off their תאוות ממון, and they work towards עשירות בקדושה and they're not going to have to run after it anymore, and this is these two ideas are representative in the ketoret, which is the ruach that cools it off, and also it brings עשירות and simchah from the ניגון הלווים. So now we're going to explain that through this, we're going to be able to relate to the Beis Hamikdash, we're going to be able to attach to chesed, and we're going to be able to relate to the Beis Hamikdash.

even in our days and ultimately במהרה בימינו. So וזה, this idea. Now, by the way, just to make one point because, not that I want to spend time on it, but just to at least just to at least mention the language from תורה ב׳. Hold on. We had said in the beginning of תורה ב׳, כי עיקר כלי זיינו של משיח, because now we're going to be going into Mashiach and Beis Hamikdash. What's that? הוא התפילה, which now we're relating, even in the Torah so far, we're relating to korbanot and to ריח ניחוח and to the ketoret.

And nowadays, the way that we relate to korbanot is נשלמה פרים שפתינו through our tefillah, through our through our language. So this עיקר כלי זיינו של משיח is תפילה, שהוא בחינת חותם, right? We're already discussing the idea of חותם, ותהלתי אחטם לך. Okay, and then he and he goes on over there, and he says once a person has this כח התפילה, how are they going to direct the tefillah in the where where it needs to go? In אות ג׳ in תורה ב׳: אי אפשר אלא על ידי בחינת משפט, כי משפט הוא עמודא דאמצעותא, when you take the the right and the left and you're able, like we said just now, that you have the עלה עשן באפו, that's on the left, and the ריח ניחוח

is on the right, and then by through the ketoret, through the קשר, through they come together, so the משפט also represents the אמצעיות between chesed and גבורה: אי אפשר אלא על ידי בחינת משפט, כי משפט הוא עמודא דאמצעותא שקולע כלי זיינו אל מקום שצריך, ואינו נוטה לימין ולא לשמאל. It brings it together. And how is a person in אות ד׳, it says over there, is זוכה to this בחינה of משפט? על ידי מה זוכה לבחינת משפט? על ידי צדקה, שעל ידי צדקה אוחזים במידת המשפט, כמו שכתוב...

So we see these concepts coming up over there. He talks a little bit more about שמירת הברית and תאוות ממון, but we see these concepts, each Torah is a universe that stands totally on its own, it's its own שלימות. But having said that, even though the שלימות is reflected on its own in each Torah, but the the the the אמת is the אמת, and we see certain certainly these concepts, at least to breed a certain familiarity, we're going we're going to see them we're going to see them come up over and over again.

Yeah, okay, weiter. So now it says וזה, this idea of ביטול תאוות ממון being שמח בחלקו בחינת התגלות משיח, that it's going to be that even now we're going to bring a גילוי of Mashiach into the world, because the שבירה of תאוות ממון and the idea of being שמח בחלקו is a בחינה of Mashiach now, right? We saw as an aside in תורה ד׳, כשאדם יודע שכל מאורעותיו הם לטובתו, the first words in תורה ד׳, זאת הבחינה היא מעין עולם הבא. Right? It says וזאת הבחינה אי אפשר להשיג אלא כשמעלה בחינת מלכות דקדושה מגלות בין הגויים, okay?

When a when a person stamps out avodah zarah, literally, the these it's going to echo throughout our Torah. A person doesn't doesn't have a נשאת ונתת באמונה, he lives even in the financial realm, everything that comes from Hakadosh Baruch Hu, everything is an expression of hashgachah peratit, this is now a בחינה of מעין עולם הבא in this world. And as we stamp out the תאוות ממון, we can see תאוות ממון is avodah zarah. So that's going that's going to elevate the מלכות, and it's going to bring a בחינה of Mashiach and ultimately the the ultimate Mashiach.

So it says, שעל ידי זה נתבטל חמדת ממון. This בחינה of התגלות משיח is going to be we're going to stamp out the חמדת ממון, כמו שכתוב: ביום ההוא ישליך האדם את אלילי כספו ואלילי זהבו, going towards the going towards there's a pasuk in Yeshayahu talking about the the end of days, and it says a person is going to take his gods of silver and gods of gold. But what it means is all of our this-worldly priorities, the things that are, so to speak, our avodah zarahs, this was the the the universe of everything that drove us, and we're going to we're going to throw our throw our avodah zarahs away.

We're going to be like embarrassed about it. We're going to sit there and like hide in a cave, right? All these things that we were chasing after we're going to be embarrassed by. זה בחינת רוח אפינו משיח השם. So this idea, there's a pasuk in Eicha which says: רוח אפינו משיח השם. We're connecting the concept of משיח השם of the גאולה בימינו with the concept of ruach that through the idea again that the ruach, really representative of tzedakah also, but that the ruach is able to break the תאוות ממון, and it's able to cool off the ka'as and the af and the בזעת אפיך, the this-worldly קללה, through all of this we're able to have a התגלות of Mashiach.

וכל זמן שיש עבודה זרה זו של ממון בעולם, now we're associating specifically the תאווה of ממון with avodah zarah, and note over here that we're going to get more into that in Torah כ״ג, חרון אף בעולם. That's where there's still this anger in the in the world. Again, עלה עשן באפו, it has to get cooled off by the ruach. The first steps towards that are tzedakah. And then as we do that, we move towards towards building up our bitachon. The person that's very focused on money, the Gemara tells us that a person's yearly earnings are are decreed on Rosh Hashanah.

Rav Chaim Kramer brings in his note a Gemara in Bava Batra, but that a person is going to lose/spend, whatever it is, a certain amount of money from whatever his yearly income is, and then that's our choice. If a person wants to leave his pockets through tzedakah, it can leave through tzedakah, and it'll go into his heavenly bank account. He'll have it forever. It's going to cool off his תאות ממון. It'll be productive, bring Mashiach, and so forth. And if he doesn't want to have it to leave his pockets through tzedakah, then it'll lose through whatever it is.

He'll have an audit, but it'll be designed to leave his pocket no matter what. So he says over here כפי ביטול של עבודה זרה זו, כן נתבטל החרון אף בבחינת רוח אפינו משיח השם, that the ruach of Mashiach is going to מבטל the חרון אף, ונמשך חסד בעולם. Because what's the opposite of ka'as? The opposite of ka'as is chesed. It's going to be this this מיתוק, this sweetening. Again you have the af in the left, but once the reiach comes out of the right and it cools it off, you have this מיתוק of this nigun of Leviim, that it doesn't mean that it disappears, but it's a מיתוק.

When you sweeten something, it doesn't disappear. It tempers it to be productive, but that turns that תאות ממון towards business with אמונה and towards being שמח בחלקו, and it turns it into an expression of אמונה and a relationship with השם, בבחינת ועושה חסד למשיחו. At the time that Mashiach comes, then the world is going to be in a בחינה of חסד. כשיתגלה חסד הזה, when there's a גילוי of this חסד, נמשך הדעת, then there's going to be a drawing down of Hakadosh Baruch Hu's דעת, or a בחינה of שפע through דעת.

We're going to bring דעת into the world. דעת is there's חכמה, בינה, and דעת. דעת is the ממוצע. It's the integration of חסד and בינה, the actual integrated actualized actualized knowledge, שהיא בנין הבית, right? If you have חכמה, you can have a spark of an idea, and then בינה takes that idea. But similarly we have these expressions. We said, you know, a male provides the spark of life, right, the זרע, and then the woman is בינה, it's גבורה, puts borders. It takes that and forms it into a child.

The חכם isn't a spark of, I need some place to live. And now you need to say, well what am I going to need? I'm going to need a house, then I'm going to need to find land. You have the spark of an idea, and then the גדרים. What the דעת is, is that now takes this idea and these גדרים of an idea, and it turns it into an actualized integrated living knowledge, right, as וידע אדם את חוה. דעת is a it becomes an actualization, פועל, of an idea, and then we have it's next in the actualized realm, then this חסד and גבורה and תפארת and נצח, הוד, יסוד, until it goes, and then there's מלכות.

So we've discussed the progression of something from רצון to the idea to the actualization of the idea. And at each stage there's the there's the the the process that represents the חסד, and then the גבורה, the גדרים, and then there's the integration of this until it hands it over to the next stage. So this דעת, which is an actualization, the דעת of HaKadosh Baruch Hu in this world, that's binyan habayit. That's בית המקדש בימינו, בבחינת ואני ברוב חסדך אבוא ביתך. We associate chesed with with the bayit, with the Beit HaMikdash, which we're going to see is really is is da'at.

The Gemara says already, אמר רב אמי, גדולה דעה שניתנה בין שתי אותיות, כי אל דעות השם, and it says also the בית המקדש, אמר רבי אלעזר גדול מקדש שניתן בין שתי אותיות, פעלת השם מקדש אלף דלת נון יוד. אמר רב אלעזר כל אדם שיש בו דעה, כאילו נבנה בית המקדש בימיו. So we're associating da'at and Beit HaMikdash, and over here we see ברוב חסדך אבוא ביתך. A person is going to have this memutza, there's going to be da'at, and there's going to be bring בנין בית המקדש, כמו שכתוב בזהר, וימינא, the midah of חסד, דא זמין למבנא בי מקדשא, that this yamin is going to prepare us, that is going representative of the sefirah of chesed, where chesed is brought down, there's המשכת החסד once

we cool off the ka'as. So once we get rid of our תאות ממון and we bring down chesed into the world, that's going to bring ברוב חסדך אבוא ביתך. It's going to bring Beit HaMikdash and it's going to bring דעת, כי הדעת הוא בחינת בית, כמאמר חכמינו זכרונם לברכה, מי שיש בו דעה כאילו נבנה בית המקדש.