LM 23.3 — Tzivisa Tzedek, Part 3 of 7 · תורה כ״ג

We are holding in תורה כ״ג, בעזרת השם יתברך, we're going to start about a third of the way into paragraph ג, so it's about 10 lines down in the left column on page ל״ה, 35 in the standard print. We're getting to the point where we've discussed a lot of a lot of concepts, a lot of terms, so we'll take stock of some of those and some of the ideas that we've mentioned, and בעזרת השם, we're going to go forward in paragraph ג. I'm going to use the Kitzur Likutei Moharan to start summarizing some of the ideas that we've been discussing as we started.

We talked in paragraph א, where here in the Kitzur, we said that lining up some of the ideas, there's the פנים דקדושה, the פנים, the interface, the way that we relate to Hakadosh Baruch Hu, is אנפין נהירין, which is a shining face, but the light emanates from the source of light, and this is a bechinah of chaim. What's chaim? We said the difference between let's say a living body and and chas veshalom a niftar, there's nothing physically different, but there's the the attachment to energy, the attachment to the source of life, the neshamah. This is a bechinah of chaim, of of being davuk in Hakadosh Baruch Hu, and what's shining, what's emanating, what's coming off of the פנים דקדושה, which we said is בעצם קיום, הקדוש ברוך הוא is existence itself, associated with Hakadosh Baruch Hu.

חותמו של הקדוש ברוך הוא אמת, this is a bechinah of simchah, which we'll explore a little bit more soon, and a bechinah of emet and emunah. We talked about the idea of emet intrinsically, but to the extent that we understand and acknowledge emet, that's going to be limited to what we understand to be the truth, and therefore emet and emunah, to attach yourself to Hakadosh Baruch Hu, there's there's emunah that fills the gaps between where emet as we understand it stops and Hakadosh Baruch Hu, so that emunah is built on emet, and emet also at any point in time is built on emunah.

It's the things that we take as a as a given. Emunah is is not is not just arbitrary. Emunah is something that can fill the gap based on what makes sense where we're holding, and this will through this a person can be zocheh to arichut yamim, he brings. The opposite of this would be sheker. Sheker is temporary. Something that's intrinsically true is not dependent on circumstances. Something at the far end that sheker is just totally false, it's not based on anything, but even something in between, something that's based on circumstances as they are, but the circumstances are only in place for the time being, they're temporary, that is not going to be emet intrinsically, that doesn't have kiyum.

So the opposite of emet is sheker. This is a boxed in, it's not arichut yamim, it's not something that's inherently continuing, it's something that's mekatzer yamim, its existence is time-boxed, if you will. אנפין חשוכין, it's darkness, it's cut off from the light, from the what's emanating from the source of truth and vibrance and chayim and life in this world. It's the panim of סטרא אחרא, which we explained is an interface, but not at the level of, so to speak, of Hakadosh Baruch Hu and emet, it's something downline. It's some sort of a a later consideration and something that that we attribute the source of something to some other consideration.

We talked about the other nations and other characteristics, תאוות, מרה שחורה, bitterness, עבודה זרה, אלהים אחרים, attributing source and power and priority to other things, אלהים אחרים. Again, there's only one true א-ל, אלוקים, there's only true Hakadosh Baruch Hu. When a person relates to עבודה זרה as some other source, some other power, that's אלהים אחרים, בחינת מיתה, which is death, anything that's not attached to the source of life is just a question of how dead is it, right? In other words, if something is if you take falsehood and you mix it into truth, the question is how false is it?

Sometimes one kernel of falsehood can redirect the entire everything else that might be true on its own, the entire statement though it has falsehood and it it has the wrong the wrong tone, gives off the wrong messaging. So all of this is a bechinah of מיתה, בחינת עצבות, lethargy, which we'll compare atzvut to simchah soon. Paragraph ב of the Kitzur says that there are people that are נופל to תאוות ממון, and what תאוות ממון is Hakadosh Baruch Hu arranged the world so that we that that we work, we have money, money be'etzem is a means of supporting ourselves, to give us physical life, sustenance, needs, sometimes people need luxuries also, I guess depending how that's framed, sometimes one person's luxury is another person's necessity, but people need breaks.

But in any event, mamon is a heichi timtze to do something. But every other animal, if we think about it, I'm supplementing a little bit with my with with the way that I understand it, if you look at every other thing in the בריאה, הקדוש ברוך הוא directly gives it its sustenance. People are seem to be unique, I think, in the idea that we work in order to have money in order to buy things. There's an extra step, so that's part of our avodah, and I'm sure that there's various things that could be said about why Hakadosh Baruch Hu set up the system so that we work for money in order to buy things, but be that as it may, the what may the way that we now relate to this this extra piece that that's in the middle of the flow, the the the fact that we need money in order to get things,

now there is an extra room for for for avodah, and therefore, the way that we relate to this can be to actually, even though there's an extra step over there, we can line it up with Hakadosh... Baruch Hu, and yes, we have avodah, we have hishtadlut, and this is a chiyuv, and Hakadosh Baruch Hu gives us an opportunity to work for money in order to connect to Him. That will line up the pipes in the flow, and Hakadosh Baruch Hu will give us sustenance, maybe directly or indirectly associated with our hishtadlut, and maybe it'll be different, but a person who relates to תאוות, relates to the mamon as it's כחי ועצם ידי, and it's something that I have to do, and it's associated either with my intelligence or with my physical strength, and it's I I use that extra step in order to actually create distance between me and Hakadosh Baruch Hu, then that is

going to either align me up with chayim, with אנפין נהירין, with Hakadosh Baruch Hu, like we said, with life, with emet, or, on the other hand, we addressed several different ways that a person can relate to money in the wrong way, or it can relate to atzvut, to סטרא אחרא, to darkness, to אלהים אחרים, to other sources. Interestingly, we generally say, איזהו עשיר השמח בחלקו, we talk about, in the context of money, simchah associated with חלקו. Perhaps we can say, we talked at the end of the last shiur about the nature of simchah, what's שמח בחלקו?

We talked about simchah in terms, interestingly, of as being unifying things that would seem to be opposite. Now, things that are opposite may be opposite at one altitude. One example we've used in the past, which I don't believe is my example, is if you have an engine, the engine gets hot, the coolant cools it down, so maybe I don't need either one of them. No, because if you take a step up at a higher altitude, you realize that you need the engine to run, but it's going to cause heat, and the heat will overheat, and you need the coolant.

So, at the higher altitude of understanding purpose, those two things that seem to have opposites don't are not actually opposite. What they're doing is they're facilitating a greater purpose. So, the idea of unifying opposites, in a certain sense, is attaching yourself to a higher purpose, attaching yourself to Hakadosh Baruch Hu. What's simchah? We brought from a couple of sources, where we said Rav Wolbe says unifying things that would seem to be opposite so that, in fact, they're coming together. We brought from Rav Moshe Shapira saying that it's a simchah is an aspect of expanding oneself.

And so, getting married, be'ezrat Hashem, having children, things that are associated with simchah, and I think that when we talk about שמח בחלקו, what what is שמח בחלקו? The idea of understanding myself as a chelek in something greater. By definition, if I am שמח בחלקו, it means I understand that what I have is a chelek. A chelek in what? So, if you think about, let's say, a machine, and you understand that you're a part of a greater machine, and this could be a continuing process, right? But to the extent that I have a certain fulfillment and a שלמות in what I can contribute, but I understand that I am greater to something else, to a unit, to a family, to a community, to Klal Yisrael at large, to whatever my tikkun is at this point in time, at this point in space, I understand that I have a chelek that I can't accomplish it all

on my own, I can't be self-responsible ultimately to רצון השם. I have what I can contribute. When I can come at peace to that, with become at peace with this idea that I have a chelek and I'm שמח בחלקו, what that means is now that I can achieve, and I I am so to speak needed to achieve. Hakadosh Baruch Hu doesn't create the world with extra pieces. But that there is a greater purpose, and I am a necessary chelek of that, but on my own, I can't actually accomplish anything. To the extent that I am a chelek, there's no extra pieces in the puzzle, I am a chelek, it needs me, I need it.

And when we come together, now we can graduate to looking at it at the higher at the higher altitude, at greater purpose, at something that could be accomplished with me, and without me it can't be accomplished, and I can't accomplish it. That becomes unifying opposites. I'm graduating to the higher perspective, and it also becomes expansive because now I identify as part of a greater whole, rather than just identifying as one small piece of the puzzle. No, now I am, you're just you're pointing if you would point to a puzzle, so you might put your finger on a particular piece, but now that it's all constructed, you're pointing to the puzzle.

I no longer maintain my identity as being separate. So, once we look at תאוות ממון, yes, in a certain sense, are my accomplishments, but really I'm I'm fulfilling רצון השם, I'm doing my avodah in the context of making money, and I am now attaching myself to רצון השם and aligning myself up with emunah, with emet, Hakadosh Baruch Hu is now going to send the shefa, and I will benefit from that, I can now attach myself to the פנים דקדושה, אנפין נהירין, חיים, שמחה on one, emes and emunah on one end, or alternatively, תאוות ממון will be עבודה זרה, אנפין חשוכין, סטרא אחרא, מרה שחורה, עבודה זרה, and so on.

So, this idea of being sunk into תאוות ממון is, first of all, we associated with we said that when Hakadosh Baruch Hu brings shefa into the world, that that is like a birth, and we said that a person is in sunk into תאוות ממון, the Shechinah screams out twice, as it were, we said 140 cries, and we we said that there's two types of cries, קלני מראשי, קלני מזרועי. One of them is associated, different presentations of this, but associated with the intellectual, the way that I relate to money, the way that I relate to my strength, I relate to my understanding of parnasah, to the intellectual types of challenges or the also the למעשהדיק challenges that comes from my own strength, and therefore, both of these correspond to the 70 cries of a birthing mother, the challenges associated with with screaming, with connecting, with reaching out.

We talked about this in earlier תורות also, to bring shefa into the world, and therefore, in a certain sense, this is double the idea of having to scream out, to connect, to overcome these challenges to be able to bring productivity into the world, twice the cries of a birthing mother, because profit, we said again, is termed a birth, and breaking the desire for money in turn is the concept of truth, aligning it up, lining up the pipes to where it really comes from, and therefore having to break through whatever whatever, so to speak, is in the way to bring a life into the world, to bring a neshamah into the world, where bring something in directly from Hakadosh Baruch Hu, to get this the the the friction and the barriers out of the way in the two different aspects of bringing birth, of bringing shefa into the world, is going to be is going to

be this element of crying out to Hakadosh Baruch Hu in the context of birth. So a person we said who relates to money in the negative ways we're saying will actually never achieve the desired result. They're they're never going to they'll never be It's Since they don't relate them to themselves as a חלק of a whole and understand that greater purpose at that greater altitude, they'll forever be a חלק. They won't have enough, they're not going to be satisfied with their craving for money. This is really representative of the ultimate ta'avah. We drew a lot of parallels between תאות ממון and ta'avah of עריות, שמירת הבריתדיק issues in the sexual realm, and we said that similar to both, bringing shefa into the world, bring life into the world, relating to ממונדיק issues or or קדושהדיק issues in a kadosh sense, in an attach to Hakadosh Baruch Hu sense, then you're defining the act, you're defining

how you relate to it, and therefore, both of those things are essentially either self-serving in a physical pleasure way or in a ממון way, I'm working through my own efforts to make my own money and I will direct it the way that I want, or I'm contributing to a greater purpose and I'm bringing life into the world, I'm bringing shefa into the world. To the So we said further that through תיקון הברית, a person is able to line themselves up with kedushah, with Hakadosh Baruch Hu, whichever avenue one takes. We said that תיקון הברית can can transition one into being self-serving into becoming a giver.

Even when one has something they receive from Hakadosh Baruch Hu, there's a difference a big difference between being a taker and being a receiver, and part of how we define ourself is when we receive it, do we receive it in a way to give, to contribute, or are we taking for our own for our own benefit? When a person excels at תיקון הברית, then that will also take them out of תאות ממון. When a person gives tzedakah, that will also help them on the שמירת הברית side. Now, when Hakadosh Baruch Hu So therefore, תאות תאות ממון can really plunge a person into darkness.

Once a person succumbs to it, we said that a צדיק, צדיק יסוד עולם, somebody who excels at תיקון הברית, can take themself out of תאות ממון. When somebody comes into a a transaction, as it were, let's say with the צדיק, so either they relate to the צדיק, they become an extension of the צדיק, עמך כולם צדיקים, all of Klal Yisrael because of our commitment to שמירת הברית have this quality of tzaddik, so we can all be lined up with the tzaddik and therefore be saved from תאות ממון. But when a person opposes the tzaddik, they get into a discussion with tzaddik, it's not a machloket l'shem shamayim, it's the opposite, so now the person who is opposing the tzaddik, who now is more in darkness than the tzaddik, he will be associated with darkness, and he will fall into תאות ממון, which is associated with darkness, and that will lead him into a downward spiral

in a pit. And therefore, when a person opposes the tzaddik, Hakadosh Baruch Hu we we learned from pesukim that ויגרש מפניך אויב, Hakadosh Baruch Hu is going to drive away the enemy of the צדיקים מפניך, from the פנים דבער, meaning that the person is going to fall into תאות ממון. And interestingly, the Kitzur over here says therefore a person must be extremely careful when he encounters opposition from other people, so that he does not succumb to the desire for money, God forbid, because it could be that the person who's opposing him actually is right, and that's the tzaddik.

And therefore, a person when he starts opposing, if he's opposing the tzaddik, it could be that now he's at a a little bit of a a place in flux. And if he's actually lining himself up, even potentially with the best of intentions, with darkness, he's going to become more susceptible to תאות ממון, which is going to send him in the wrong direction. So now we're going to explore these concepts further as reflected in the story in Tanach by Rachav, the story in Sefer Yehoshua, Kalev and Pinchas hid in the house of Rachav, who saved them and she decided to do teshuvah, to come close to Hakadosh Baruch Hu, to convert, and with the impending invasion of Kena'an by Klal Yisrael, she she saved them, but requested not only that she were saved, but that her family would be spared as well, and the meraglim, the Yehoshua and Kalev accepted, and they Rachav had asked for

a true sign. We'll see, I'm looking at the note from Rav Chaim Kramer, a true sign, a sign of life to seal their pact, and they agreed that she should hang a crimson rope outside her window to indicate which house and the family Klal Yisrael should spare during the conquest, and we'll see how this is how this relates to the ideas that we've been discussing. וזה כשביקשה רחב סימנא דחיי, רחב had asked for a sign of life, a סימן חיים, כמו שכתוב: ״והחייתם את אבי ואת אמי״, that they should leave alive her family, her father and her mother, אמרה: ״ונתתם לי אות אמת״.

She asked for a sign of אמת, כי אמת הוא בחינת חיים, because emet, which we said was פנים דקדושה, אנפין נהירין, this is emet, attachment to Hakadosh Baruch Hu is a bechinah of חיים, חותמו של הקדוש ברוך הוא אמת. ואמרו לה, and they said, ״את תקות חוט השני תקשרי לך״, you should tie a strand of of a חוט השני, of of a crimson thread, and you should bind it for yourself. Based on the way that the Zohar explains this, they said, "Well, you're not in a position to be attached directly to emet, but we said that one who utilizes, who goes through accepts upon themselves emunah, emunah can bring them to emet.

So even where they're not prepared to directly attach to emet, then emunah can fill that gap." So they said, ״את תקות חוט השני תקשרי לך״. In the context of our Torah, how do we approach this pasuk? תקוה, זה בחינת אמונה. Tikvah, hope, is a בחינה of אמונה, כמו שכתוב: ״ויש תקוה לאחריתך״. Rav Chaim Kramer fleshes out the notes, pasuk in Yirmiyahu says there's tikvah, there's hope for your end, prophecies the hope in the promised end of exile. This, too, ties in with our text that melancholy, atzvus, is a form of exile. So tikvah, emunah can bring one out of the darkness, out of this atzvus, which is a form of galut, and he brings the Parperaot LaChochmah that it's quite rare for the average person to be able to gaze upon the godly light, the הארת פנים, for only the true tzaddik rises to such a great and lofty level of daat, which which is

interesting also, the way that we had framed it earlier, that a person relates to emet to things that they know, that they relate to as a fact. There are things that are facts that we need emunah to fill that gap. Think about any study information in the world. When you go to a doctor, you go to some sort of another professional, you don't doubt that they are giving you advice based on certain things that they understand to be the facts based on their education and experience, so your emet brings you to the point of what you understand and brings you to the point that you trust this person, assuming that they're honest, and they their their experience and education is reliable, so your emunah allows you to leverage their emet.

Interestingly, if if you if we go into it with that idea, a tzaddik now a person can eternally become closer to Hakadosh Baruch Hu, so there's always going to be that gap between emunah and emet, so to speak, of הקדוש ברוך הוא והארת פנים, a person צדיק באמונתו יחיה, even at the level of a tzaddik. A tzaddik can get to that ultimate point of daat and emet as close as possible to Hakadosh Baruch Hu, and then where יחיה, where will he attach to הקדוש ברוך הוא, אלקים חיים, that's going to be emunah even at the level of a tzaddik.

But we said ״עמך כולם צדיקים״, we all of Klal Yisrael relates to this, but we're going to be farther behind where our emes stops, and we need emunah, or even just think about a younger person, right, or a person earlier in their stage of avodah, we're we're always going to be what we have as emes and where emunah is going to fill that gap. So the majority of people, including the tzaddik also, but in general, everybody has to rely upon emunah. What we can do is we have leadership, we have the tzaddik, we've discussed this in a lot of different contexts, is we go, not necessarily to the professional, to the doctor, who's our professional, our doctor, our leader, our connection point, that's going to be the tzaddik.

And what the tzaddik has now because of his attachment, where he's holding, to אלקים חיים, to emes, to הקדוש ברוך הוא, because of his hitbatlut, what we can do is we can be mevatel ourself and align ourself with the tzaddik, and that emunah, our putting ourself into the hand of the tzaddik, that will allow us to leverage what the tzaddik understands as as emes. I think that that's that's one way, potentially, of looking at it, maybe there's others. So over here, they said, "Well, you're not holding by emes." She was coming to do teshuvah to to to convert, so she wanted a sign of emes.

They said, "Well, you're not holding by emes. What you can do is have a tikvah, have a hope." In the words, it's the the strand of the of the scarlet thread. But if you put your tikvah, you have אמונה, כמו שכתוב: ״ויש תקוה לאחריתך״, so see that tikvah aligns with אחריתך, what's coming, getting out of galut, getting out of the darkness, aligning yourself with Klal Yisrael and הקדוש ברוך הוא, אמונה היא אחרית הימים. So emunah will get you there, and emunah lines up with תקוה לאחריתך. Why is אחרית הימים? We relate to the middot, actually there's the מוחין and then there's the שבע מדות: חסד, גבורה, תפארת, נצח, הוד, יסוד, and malchut.

These line up with the seven days. For our purposes, we'll say that if chesed goes to malchut, then אחרית הימים, the end of days or the lasting day—Shabbos, by the way, is a, I think we say 1/60th of olam haba—Shabbos lines up with this also. That's going to line up with מלכות, and מלכות is a bechinah of אמונה, כי עליה—and I know that we're leaving, we're not fully fleshing that out, but for now, let's take that. כי עליה עומדים כל המדות. All of the מדות rely on emunah or they stand on emunah, they incorporate emunah.

All of the מדות, in a certain sense, are going to be limited by whatever that מדה is, whatever that כלי is. If אמונה, לית לה מגרמיה כלום, אמונה is hitbatlut, emunah is relying on הקדוש ברוך הוא, it's not adding anything of its own. So what can really transform, create an attachment point of all of the מדות? Emunah. כמו שאמרו, בא חבקוק והעמידן, חבקוק came and took all of the mitzvot in the Torah, and he incorporated it within the principle of על אחת, of one principle. This was צדיק באמונתו יחיה, that the emunah is the עיקר, through that a person could be זוכה to all the מדות, all the mitzvot.

I think that I saw, I don't have in front of me, based on a Rashi even, that by כלל גדול, ואהבת לרעך כמוך, that רעך could be a reference to הקדוש ברוך הוא, that we, ואהבת לרעך כמוך, עשה רצונו כרצונך, that if we align totally with הקדוש ברוך הוא, that will incorporate that. Everything we understand as רצון השם that we're going to do, we're going to incorporate. I'd have to look that up, so. But anyway, וחוט השני is a bechinah of זריחת הפנים. So her tikvah, her emunah related to the חוט השני, the crimson thread.

A crimson thread is a bechinah of זריחת הפנים, which we said lines up with emunah, with אלקים חיים. Where do we see that חוט שני lines up with an אנפין נהירין, with a zerichah? כמו שכתוב, ויקרא שמו זרח. By the twins of Yehudah, by Tamar, it says that the one of the children stuck out their hand, and in order to know that he was the firstborn, they tied on a crimson thread, and then the the second twin broke through and came out first, so he was Peretz, he broke through. But the other one that had the crimson thread, he was called Zerach, shining.

כי החושך יכסה ארץ, darkness will cover the earth, ועליך יזרח השם, but on you, יזרח השם, that's כנגד חושך. We see that yizrach is a lashon of or of shining. Which means that plugging it back into what we said, that again, Rachav wanted to attach herself directly with the emet. In order to have an attachment point from where she was with emet, she needed emunah. Emunah is tikvah relating to the חוט השני. חוט השני relates to זריחת הפנים. So that's where the connection point was, is that being mekabel emunah, emunah can lead to the emet, to the shining, to the zerichah.

Further, כי החושך יכסה ארץ ועליך יזרח השם, the darkness will cover the earth, but hakadosh baruch hu will shine on you. Again, we see that a lashon of yizrach of Zerach is or of shining. כי חושך הוא בחינת בעצבון. Choshech is, as we said, atzavon is despondency, ye'ush, lethargy, de'agot for תאות הפרנסה, where a person is worried about about where they're going to get shefa, parnasah, flow. We use money for life. We said also, by the way, that damim is money, dam is also blood, it's attachment, chayim, attachment to life. Instead of just saying that our hishtadlut is fulfilling retzon Hashem in our avodah, and then that opens up, makes a keli that hakadosh baruch hu's going to send shefa from, once we're worried about parnasa, why are we worried?

Because we're saying it's תלוי in us. A person who is relying on, a person who recognizes that none of the actual parnasa depends on their particular efforts, their efforts are hishtadlus to be mekayem their חיוב and ratzon Hashem, so Hakadosh Baruch Hu will send them parnasa. But when a person worries that parnasa is in their own hands, and nobody's perfect, or it's external factors, or maybe they'll be 99% accurate, but 1% of the time they can lose all their money, that de'agah comes from cutting themselves off from Hakadosh Baruch Hu, from choshech. צר כפלים כיולדה, it's a tza'ar that's twice as hard as a יולדת, the cries are what can end up bringing out that יולדת, bringing out the birth of shefa of parnasa.

אנפין חשוכין, dark face, as it were, cutting off the shining. It's a פנים חשוכין, it's a בחינה of עבודה זרה, where those who are שקוע in תאות ממון, in the darkness of forever chasing the elusive goal of having enough money, but that's only because you're chasing money. If what you're recognizing is that money is not something for its own sake, money is just the mechanism through which Hakadosh Baruch Hu gives you a means of life, so then once you line up with Hakadosh Baruch Hu, there's nowhere else to go. You have shleimut, you have perfection, you're lined up with the emet.

It's only because you relate to money as being something separate an entity reflective of your own efforts, that you're constantly chasing and never having enough. ועליך יזרח השם, but on Klal Yisrael, Hakadosh Baruch Hu will shine אמונת אלוקות, אור הפנים, by ויחן פני העיר, it'll be a chen to the פני העיר, תיקון מטבע, we're going back to what Yaakov Avinu, how he gave a tikkun to Shechem, a tikkun of the מטבע, we said of relating to parnasa in the appropriate way, תיקון תאוות ממון, בבחינת שמח זבולון, which we said that that Zevulun supported Yissachar, so this was bring together two all sides of the spectrum where the the whole was greater than the sum of its parts.

Period. Okay, just one just one interesting thought that's occurring to me as we read this is the way that we relate emotionally, if we take a cheshbon hanefesh, we take a step back, and we understand how we relate, where are our anxieties, what how do we relate to money, how do we relate to whether it's savings, whether it's making our bills, the way that we emotionally relate to money actually can be a siman, a point of self-reflection of something that goes much deeper, which also, you talk about siman or סיבה, something a symptom or a cause.

If we understand the way that we relate to money, we can actually take a step back and understand that what we have to work on is emunah. It's something that goes much deeper than just simply wondering, in a practical sense, where the next where the next dollar is coming from, whether it's for today, whether it's for this month, this year, whatever it is. Okay, so now that we've aligned the idea of תיקון תאוות ממון, which we already associated as the opposite of emunah, which emunah is necessarily to emet, so it's distance from HaKadosh Baruch Hu, it's עצבון, it's sadness, lethargy, depression, ultimately מיתה, and the tikkun for תאוות ממון is מלח, is salt, which represents the ברית, the covenant between HaKadosh Baruch Hu and the world.

Salt is added to korbanot, closeness with HaKadosh Baruch Hu, and it represents also תיקון הברית and kedushah issues, the ultimate embodiment of which is with the tzaddik. And even though עמך כולם צדיקים, and all of Klal Yisrael has this aspect within us individually, but collectively we have the tzaddik of the dor who embodies these principles, and we can attach ourselves to the tzaddik, and through the tzaddik to a bechinah of טוב and אור and זריחת אור הפנים. So we're going to see this reflected in a מאמר חז״ל from Masechet Berachot דף ח. וזה בחינת מצא או מוצא.

It says that when a chatan used to get married in Eretz Yisrael, they would ask him if he's being mekayem the פסוק in Mishlei of מצא אשה מצא טוב, a person found a woman, he has found טוב, or a פסוק from Kohelet: ומוצא אני מר ממות את האשה, I find more bitter than מות, we already explained מרירות and עצבון and מיתה, that I find more bitter than מות the אשה. Now we've made this point many times before, that as we as we dig deep into פנימיות התורה, we unravel the onion, we go all the way to the heart of how הקדוש ברוך הוא relates to the beriah, and then we we come to the formula, and the the beriah now is built and layered on top of the formula, we'll see these truths representing themselves in pesukim in Tanach, in ma'amarei Chazal, in halachot, in reality, in interpersonal relationships, so that even though something might

not see on the surface if you were starting from the outside looking in, peshat, but once you start from the inside looking out, you'll recognize that these are reflections of reality. So now that we're coming to uncover these truths, these principles of emet, we're now going to understand that ma'amarei Chazal are reflecting these principles. Now, sometimes there is a very easy peshat to a pasuk, or there's a very easy surface-deep explanation, when I say surface-deep, it doesn't mean that it's wrong or that there's anything wrong with it. It exists at a different level. I heard one time, just not to digress, Rav David Gottlieb talking about the idea of peshat, remez, derush, and sod.

He was coming to discuss a certain idea of Rashi in chumash, but he made a point that when we talk about different layers, different altitudes, peshat, remez, derush, sod, not necessarily that one is better or worse than the other, but they they're coming they're coming at different at different layers, and they all have their own value. So for instance, you could have something that's true at a level of remez, but it's not true at a level of peshat. For instance, let's say I was a spy, and I was sending you a letter, and I wanted to convey a message, but I didn't want it to get caught, and based on the color of ink, or based on how many words there were between commas and periods, whatever it was, it would send a message without really even making a difference what exactly I was saying.

Or maybe I was going to switch letters so that I I wrote a poem, and the way that it read in a peshat way was wrong, but the remez was true. On the other hand, you could write something that has a peshat, and it can create all sorts of hints, and there's no remezim over there, even if it happens to work out coincidentally, but the peshat is true. Then you could have something that has a remez and peshat, and they may or may not even be speaking about the same idea. If you put together the two things, I can have a a poem about whatever it is, and And the poem reads and it speaks about a relatively straightforward, simple truth, and there's also another meaning that may or may not be something that is deeper than a peshat, or it might be totally unrelated, and it's true at the remez level also.

So, what we have, sometimes you have something where there is an, where there is an equally, I don't want to say viable, because Torah has these different layers, but there's an equally accessible principle at every layer. Over here, the, the, the penimiyut if you will is screaming out to be uncovered, just because, he mentions in the note, it's very difficult to understand exactly what they were asking the chatan. First of all, are they asking about, this person's just getting married and they're saying, is the, is, does, does the woman, are you relating to the woman as מצא אשה מצא טוב, or מוצא אני מר ממות את האשה?

It's hard to understand, is it lashon hara, and what's the to'elet? What are they, maybe they should be saying her, her positive attributes, and also he just got married, how is he even going to know exactly anything about the ishah? Right, it wasn't like we're talking about a system where they were going out and spending all sorts of time with her. I mean, even if they were, I guess, who knows how it's going to be? So, the Chazal must be bringing something out that needs to be uncovered, that needs to be addressed. In line with how we are looking at these, at the principles we've been discussing, כי הפרנסה הוא בבחינת אשה.

Parnasah and ishah line up. There's, we're going to discuss in Torah ס״ט, אם ירצה השם, that the עיקר ממון בא לאדם על ידי אשתו. That money, shefa comes into the house through a, through one's wife, and there's many ma'amarei Chazal. Bava Metzia it says that המכבד את אשתו נעשה עשיר. It says, גוזל ממון מחבירו בא להרהורים באשתו של הנגזל. There's many גמרות that discuss, both in a positive, negative aspect, how a person relates to his wife, also relating to how he's going to be able to access parnasah. In line with how we've been explaining it, that parnasah is essentially an influx of ריבוי from Shamayim a person needs to live.

We go out and we're in business, and we look at parnasah oftentimes as money, but think about also parnasah as how the ground is going to grow. This is miracles. The idea that a seed is going to, is going to sprout, that it's going to, whether it rains or not, is going to affect the seed, and even if it rains, maybe it's going to come, maybe it's not going to come. The, if you think about it certainly in those types of terms, certainly the analogy is not far off of having a נותן and a מקבל in terms of a seed and the seed becoming nourished and then ultimately resulting in a ולד, or resulting in some sort of growth, and bring ריבוי to the world until it's ready to be harvested and picked and go off on its own, and we would be able to, to easily see an analogy between איש and אשה and

זרע, and cultivating it until it's able to turn into פירות, and, and, and children, and we would be able to see that in, in those other terms as well. But even in a, in a more abstract sense, the idea of הקדוש, of creating a כלי for Hakadosh Baruch Hu's influx into the world, children are certainly the, the bigger miracle than, than, than we can even discuss, and the idea of parnasah also, there's many גמרות that talk about the miracle of parnasah. I think the Gemara, I think even all the way, maybe דף ב׳, even in Sotah it talks about the two things that are a greater miracle than even קריעת ים סוף, and it talks about זיווגים and it talks about parnasah.

Okay, I can go look it up. But in any event, it says כי הפרנסה הוא בבחינת אשה. כמו שאמרו חכמינו זכרונם לברכה, גמרא in סנהדרין, היורד לפרנסת חבירו כאילו בא על אשתו. That a person who goes into the parnasah of his friend, Hakadosh Baruch Hu is going to be sending shefa and ריבוי, parnasah to one person, and somebody else goes and misappropriates that. So then the Gemara compares it to somebody who is בא על אשתו. ופרנסה שהוא בעצבון, and parnasah that's with עצבון could really mean, I don't know, sadness, depression, but just taking a step back and understanding if a person has ממש emunah, the example that we've used before, I think Rav Shimshon Pinkus brought it is that a baby who's nursing from his mother, where it doesn't make a difference whether they're in wartime, and it doesn't make a difference if they're in the lap of luxury, the baby knows when it cries,

the mother is going to feed it, not too much, not too little, exactly the nutrition that it needs. There's no anxiety over there. The baby cries out, and knows that when it cries out, it's going to be fed. It doesn't, by the way, mean that there's nothing hard. Hard is not the same thing as bad, and it's not the same thing as sad. It could be that the, that the, the process of this world, certainly post-chet, is that there is going to be some sort of effort, toil, having to work, and may, and again, like I said before, the chiyuv of hishtadlut.

We're not talking about the idea that everything should come easy, but the idea of simchah, sometimes the greatest simchah comes from putting in effort. In fact, if we just talk about the idea of, of not having נהמא דכיסופא, of the idea of being able to earn reward rather than being given it gratis, that brings a much greater simchah. So when we talk about שמחה בעצבון, it doesn't necessarily mean easy, but when a person relates to פרנסה בעצבון, he doesn't, he's not נושא ונותן באמונה, he does it with yegiah, he's, he has a lot of anxiety about parnassah, maybe he's also dishonest in business, maybe he sacrifices personal relationships or personal priorities to constantly be chasing ממון, and also never feels like he's going to have enough.

He doesn't wake up and say עשה לי כל צרכי, הקדוש ברוך הוא is going to give me exactly what I need. If I don't need it, then I then I'm not going to have it. And if I don't have it, then it means I don't need it. And again, there is a חיוב השתדלות, that's a conversation for another time. It doesn't mean a person should just sit back and and and not work, but a person is doing what he has to do and he has a relationship with Hakadosh Baruch Hu, and he's in a מצב where he's chasing parnassah with עצבון, he בבחינת מוצא אני מר ממות את האשה.

I find מר ממות את האשה. We're lining up אשה with פרנסה בבחינת מרירותא דעלמא. It's an idea of this bitterness שצריך להמתיק על ידי מלח and needs to be sweetened. And again, the המתקה על ידי מלח, we said before if a person is going to sweeten food, if something is bitter and then they add a spice, and the spice makes it taste good, it doesn't mean that they're throwing the food in the garbage. What it means is it's it's fundamentally changing or adapting or making the food itself that beforehand was inedible or would cause a negative reaction and now it makes it tasty, right?

We say that בראתי יצר הרע בראתי תורה תבלין. תורה תבלין doesn't mean not following the the substance of what the what the יצר would be trying to get you to do. If the if the יצר הרע for physical contact, and now that a person learns Torah, they understand that the relationship between איש and אשה is a relationship that could be done in kedushah, it doesn't mean that a person should not chas v'shalom not get married and be celibate. Adrabah, a person will build a בית נאמן בישראל. When we have the תורה תבלין, we have the מלח, we have the salt that allows us to do המתקה or allows us not to say that there's good and evil, there's good and good.

It allows us to utilize the entire world as there for avodah, and sometimes the avodah is also to reject certain things, but everything is coming lovingly gift-wrapped packaged from Hakadosh Baruch Hu to be utilized in whatever the context, and therefore שצריך להמתיק על ידי מלח, the parnassah has to have a המתקה through מלח, through שמירת הברית, כנזכר לעיל, אלמלא מלחא לא הוי יכיל עלמא למסבל מרירותא. If a person doesn't have this מלח, if a person doesn't have the relationship with the tzaddik and also cultivating that inner tzaddik within him, the idea of שמירת הברית, the idea of cultivating kedushah, which will lead a person to emunah, which will lead a person to emet, to the פנים דקדושה, the the the אנפין נהירין, to have a relationship with HaKadosh Baruch Hu and constantly be growing, if if a person doesn't have that, then they're going to relate to the things around them as being negative and

counter-forces and סטרא אחרא, and they're not going to break through. They're going to see the immediate the immediate things that are going on around them instead of being surrounded by ways to connect to HaKadosh Baruch Hu and see the hakarat hatov, both for what they have and for what they don't have, instead it's bitterness. They're directionally they're focused on in the wrong way. It doesn't mean a person always understands what their avodah is, that's why we need to learn Torah, and that's why we need to have rabbeim and chaverim and sefarim, and we need to learn and we need to sensitize ourselves, and work on emet and אמונה, נעשה ונשמע like in the last Torah.

But if a person doesn't have this covenant, this attachment with HaKadosh Baruch Hu, which again is accessed through kedushah and these types of inyanim, and working on all of the the human elements within himself as being expressions of kedushah and ways to get close to HaKadosh Baruch Hu, then the world is not going to be able to sustain itself because the world will be in a state of bitterness and distance from HaKadosh Baruch Hu. ועל כן, להיפך, בפרנסה דקדושה כתיב מצא אשה מצא טוב. When a person relates to parnasah, to the shefa, to the influx of ריבוי and berachah and sustenance, and HaKadosh Baruch Hu is giving every person what they need exactly for their role and their job in life, like when a person, let's say, joins the army, we're מקבל עול מלכות שמים.

A person doesn't have to ask, I need a uniform, and I need a gun, and I need food, and the list of all the things they need. Whatever their role is, if they sign up for it, then the army will give them army-issued things for exactly their role. If a person starts to itemize all the different things they need, then then it must be that either they don't really understand what their role is or they think that the head of the army, I guess, doesn't really understand what their role is. Why are they going and itemizing a million things?

Just tell the person that you're committed to whatever your role in this organization is, and they will give you everything that you need because you are part of their process, you're part of their army, you're part of the organization. And therefore, מצא אשה מצא טוב, a person that finds that engages in פרנסה דקדושה, they find tov. What's tov? Tov is בחינת צדיק, we said is שמירת הברית, בחינת מלח שהוא ממתק מרירותא, היינו, which the מרירות would be היינו תאוות ועצבון הפרנסה. So when a person engages in פרנסה דקדושה the appropriate way, let's just reframe for a second.

We are obviously in the position of needing to be a recipient. We need HaKadosh Baruch Hu to give us parnasah, otherwise we don't have anything. But if we look at HaKadosh Baruch Hu as being a giver and us as being a taker, then that means that we are on opposite sides of the transaction, we're not complementary. I wouldn't say that we're adversarial, but we don't have the same goals. HaKadosh Baruch Hu's goal is to give, and our goal is to take. Directionally, it's two different things. But if we view ourself as a recipient, as a mekabel, HaKadosh Baruch Hu is a noten, and we are a mekabel, then we have actually the same priorities.

Think about a plug that fits into the socket. They call that also the male and the female attachments in plumbing, whatever it is. If you have the plug and you have the wall, you don't have energy. The thing is not alive, it's not attached to chayim. It's not able to be functioning until the circuit is closed. When the זכר and the נקבה, the noten and the mekabel as it were, get together, those don't have competing priorities. Those have similar priorities. They just have different roles within that process. One is a noten and one is a mekabel, but they actually both have the same goal.

So when we engage in פרנסה דקדושה, and ברית קודש, and that aligns with איש and אשה, and those relationships, and our entire life is therefore to be cultivating ourself as a kli, but not as a kli to take, as a kli to receive, to ultimately take what we're receiving and utilize it as a function of avodat Hashem and as a vehicle to get closer to Hakadosh Baruch Hu. So then we are mamash in line. There's nothing getting in the way. There's a clear path. There's total hitbatlut. There's only one priority. Hakadosh Baruch Hu's priorities are our priorities.

We're engaged with the with the with the full אור הפנים, with the emet, and use the emet to emunah to bring us to emet, and emet to bring us to emunah, and its attachment to Hakadosh Baruch Hu. However, when a person does not have that, so then they're relating to what they have as their own goals, their own priorities, and that's where they're getting cut off from Hakadosh Baruch Hu, the source of life, the source of chaim. And what's the opposite of life? The opposite of life is going to be מוות and מרירות, the opposite of simcha, which we said simcha is also bring together opposites, but bring together opposites in a way that they're aligned.

It's also, by the way, we mentioned before that the tzad of chaim of emet that we're aligning with simcha has kiyum. I'm just going to mention one more footnote if you will. When two things are opposites, they have competing priorities, but for an isolated point in time, I can fulfill my priorities through you and you fulfill your priorities through me. So for that snapshot in time when we're aligned, then we're both engaged in a project as partners together. However, that's not emet, that doesn't have kiyum. That, we said before, whether you call it sheker, however you want to relate to it, that means that it's only a true partnership, we're not truly partners, it's only a true relationship insofar as the particular factors that are necessary to make us interdependent are in place right now, but that's not an intrinsic relationship.

But if two things, one is the noten, one is the mekabel, and they both have the same priorities, then they get together as a function of both being wanting to have hitbatlut, to give to a greater cause, to align themselves with Hakadosh Baruch Hu. I don't need you for my purposes and you need me for your purposes. We're both trying to get closer to Hakadosh Baruch Hu, and we're complementary, even if we have roles that are that are, so to speak, opposite. But in the terms that we mentioned before, that's only at one altitude. If you raise yourself up a level and you understand that really they're both getting together for the same purpose, then in a certain sense, they're not opposites.

They're leveraging the opposite characteristics, but actually towards the same goal. Perhaps we could say that, you know, אש ומים, we know as שמים, that אש ומים, like the ברד by מצרים, maybe this is one of the messages perhaps we can say at that מכה that Hakadosh Baruch Hu is showing us that even אש ומים בעצם בעצם get together, they're not opposites. They also coexist when it's when it's to fulfill רצון השם. Okay. אלא שיהיה ופרנסה שהוא בחינת שמח זבולן בצאתך, we said a couple of moments ago, Zevulun had parnasa. Zevulun is supporting Yissachar to learn.

Here I am, I have parnasa, I'm a big mentsh, I'm giving you, why should I give you anything that I have? Well, am I getting anything in return? But where they're partners, it wasn't בתורת צדקה. The Yissachar Zevulun partnership is בעצם a partnership. It's a unification, it's a yichud towards a common goal. And therefore, it's not that I have money and I'm giving you something that I have, I'm a pipe. הקדוש ברוך הוא is sending the shefa through me towards a common goal. This brings us both together and therefore there is no תאוות ממון, because as far as I'm concerned, it's not me chasing ממון in order for me to have, it's not that I am a taking the money, it's that I am I am part of that chain, I'm part of that flow, I'm receiving it towards a common goal and that goal is going to involve channeling it to the right purposes.

הוא בחינת מצא אשה מצא טוב, I'm relating to the אשה, I'm relating to the parnasa in a way of מצא טוב, of of of אור, ואין טוב אלא צדיק. Tzaddik which is התבטלות, which is a בחינה of צדיק יסוד עולם, it's a בחינה of שמירת הברית, which is also a tikkun in תאוות ממון, and it's also a tikkun in, I would say, in עריות, היינו ברית, that this is ברית because the tzaddik is שומר the ברית, כמו שכתוב אמרו צדיק כי טוב. So you see that צדיק and טוב are associated, וכמו שכתוב ותרא אותו כי טוב הוא.

It says by the לידה of Moshe Rabbeinu, which earlier on we mentioned the idea of תיקון מרחצות, that Batyah bat Pharaoh went to go, went went to go wash off בתורת גרות and getting rid of avodah zarah, which we also associate with תאוות ממון, and at that point she she found Moshe Rabbeinu. So it says ותרא אותו כי טוב הוא שנולד מהול, that Moshe Rabbeinu, the tzaddik who was נולד מהול, that's a that's a statement of תיקון הברית, which is tov. ואין טוב אלא אור. And we already said or is אנפין נהירין, it's attachment to the emet and emunah, כמו שכתוב וירא אלקים את האור.

וזה בחינת ועליך יזרח ה׳. So we see that the or is tov, and that's a bechinah of אור פנים, ועליך יזרח ה׳ בחינת חוט השני, which we explained already by Rachav that חוט חוט השני was a bechinah of זריחת אור פנים that we said as תקות חוט השני תכשירי לך, that if you want to reach the emet and a person is not already holding by emet, then they attach themselves to emunah. The emunah brings them to emet. And this is the זריחת אור פנים, they attach themselves to Hakadosh Baruch Hu, which again is lined up with all of the concepts that we're talking about, תיקון הברית, תיקון הברית, שמירת הברית, being מתקן תאוות ממון, which is be'etzem a bechinah of עבודה זרה, of darkness, of distance from Hakadosh Baruch Hu, so that one can essentially pave all of the pave the way, all of the other אלהים אחרים, so that they can have hitbatlut, attach

themselves directly to the emet, directly to Hakadosh Baruch Hu, and thereby bring shefa into the world. Okay, going forward to paragraph ד, now that we associated the תיקון הברית with מלח, but through תיקון הברית a person saves himself from תאוות ממון, we're going to introduce the idea of mezuzah, and say that the mezuzah also is in a bechinah of תיקון הברית, just וזה בחינת מזוזה. Just to say at the outset, we're going to see a lot of ideas, just how they're layered on top of on top of the other, that they they all come together, and just a hint a hint of a hint of what's the secrets that are in in in the idea of a mezuzah.

Mezuzot, the pasuk says וכתבתם על מזוזות ביתך ובשעריך, the pesukim of Kriat Shema on mezuzah. The Tikkunei Zohar says mezuzot, if you break up the letters, is זז מות מן ביתא דאיהי שכינתא. Where does the Shechinah reside? In in a in in a house. A person brings, we've spoken to context of איש ואשה, a person should build a בית נאמן בישראל, ושכנתי בתוכם in a person. The Shechinah resides in a house, and the mezuzah is זז מות, it keeps מות away from the house. And the Tikkunei Zohar finishes off, I'll read over here in the Hebrew translation, it says בשביל זה מי ששומר ברית מילה, דהוא חותמו שלו, this is a person's seal as it were, זז מות ממנו.

I'll just quote from Rabbi Maiman, he mentions mezuzot, if you take the way that mezuzot are spelled, the מ and the ת are at the outer edges, and the middle of the word מזוזות is ז, ו, ז, ו. That's how you spell מזוזות. If the גימטריא of ז, ו, seven and six is 13, ז, ו again is 13, that's 26, י-ק-ו-ק is 26, and the way if you think about it how an א is written in the Torah, there's a י on the top, there's a י on the bottom, and then the ו would be the line in between.

So the letter א is also 26. If you take the א and you attach it to מת, to מ and ת, you have אמת. But when a person has a mezuzah on their house, they attach themselves to the אור פנים, they put this this is the חותם on the house, this is by the face, by the פנים of the house, this brings אמת, the חותמו של הקדוש ברוך הוא אמת, again the emunah, parshiyot in Kriat Shema, this is where how a person is able to attach themselves to Hakadosh Baruch Hu, and we're going to talk about this as relates to parnasah as well.

כי איתא במדרש למה נקרא שמן זוזי? Why is money called זוזי, something that moves? מפני שזזים מזה לזה. Money is something that goes from one to the other. We I feel we said all the way at the, I think in Torah ב, we talked about the idea of giving tzedakah before davenen. Tzedakah is an element of mishpat when you take from one and you give to another, you open up those pipes of realignment. Go back to the shiur to see exactly how we said it. The idea that a person who gives tzedakah opens up these pipes of of mishpat, of shefa, of tzedakah, so before he comes to ask Hakadosh Baruch Hu to give him.

But over here, I heard also a beautiful Chassidishe vort, I don't know I don't know who says it, says that we talk about the wheel of fortune, so to speak, the wheel of parnasah, it gets filled up and then it goes back down. People have money, they don't have money, sometimes within a person's lifetime, within generations. How could a person make it so that his keli, that his cup will not be filled up to then go back the other way? If he a person turns themselves into a pipe, their keli can't get filled up because it has no bottom, they're a pipe and they allow the shefa to go through them, and as the shefa goes through them, a person that's carrying perfume, like we said, they end up smelling smelling good, where the shefa the money goes through them, they can also benefit through that, and then their keli won't get filled up.

However, זוזי we were saying, it's money is the type of thing inherently that goes from one to the other. וזה והיה שדי בצריך. It's a pasuk in Iyov, I'm just going to read from the ArtScroll Iyov and Rabbi Schwab's shiur. Shiurim on it, going back to the pesukim right beforehand, it's in פרק כ״ב, going back a couple pesukim, just going to read in the English, says, "If you return to Shaddai, you will be rebuilt, distance ill-gotten gains from your tent." And Shaddai is the is the letters is the name of Hakadosh Baruch Hu that's written on the outside of the mezuzah, which we're going to say is associated with business, associated with parnasah, it goes on the top third of the door, so associating Shaddai, and again we're going to tie this to parnasah, says, "Throw your treasures upon the dust, and your Ophir gold upon the deep river rocks, then Shaddai will become your

stronghold." Choose Hakadosh Baruch Hu, alignment with Hakadosh Baruch Hu in terms of how we relate to parnasah, how we relate to emunah. As we're about to leave the house, we kiss the mezuzah. So, a person that that attaches himself to HaKadosh Baruch Hu, and not to not to the עבודה זרה of mamon as it were, so this pasuk says again, כי where is it, והיה שדי בצריך, "then Shaddai will become your stronghold." By the way, the ציר הדלת is also the hinge, the place on the door where the mezuzah with Shaddai goes, וכסף תועפות לך, and then, money, it says, "and your high mounds of silver." But כסף תועפות לך, תועפות also a lashon of floating or flying, then money will come easy to you.

And Rav Schwab says over here, "If you listen to me and disown what is left of all your wealth which was acquired illegally and start from scratch, HaKadosh Baruch Hu will become your stronghold instead of your huge mound of silver." And he continues, "Once you have made peace with HaKadosh Baruch Hu by confessing your sins and accepting your suffering as punishment for having taken advantage of the weak and defenceless people and defenseless people and disowning all of those ill-gotten gains, you will find pleasure in your closeness to God. That will be your treasure." And then once you have that relationship, by the way, I'm adding in, then like we said before, a person that signs up for the army, they don't have to ask for the uniform, and the food, and the weapons, or whatever they need.

Once a person establishes their their their relationship with HaKadosh Baruch Hu in terms of opening up those channels, HaKadosh Baruch Hu's going to give them עשה לי כל צרכי. They don't have to ask for money on their own terms. And then he continues on, "Then you will be able unabashedly to lift your face to Him." And he contrasts it, we have the word פנים, תשא אל אלוק פניך, as opposed to בושתי ונכלמתי להרים אלוקי פני אליך, which works out very well with our Torah, that Rav Schwab puts in these these pesukim as relates to the relationship with HaKadosh Baruch Hu, and in the context of והיה שדי בצריך, also in these pesukim that reference פניך, פנים.

So back in our text, again it says, this is a bechinah of mezuzah. Why is זוזי relates to money? It says, והיה שדי בצריך, שדי will be your treasure, היינו על ידי מזוזה, through the Shaddai, the Shaddai is written on the mezuzah, this is going on the on the בצריך, on the ציר הדלת, וכסף תועפות לך, then the money will fly, will come easily to you, על ידי זה פרנסתו מעופפת לך, through Shaddai, through aligning yourself with Shaddai and we're and we're associating this with mezuzah, a person will have parnasah. A person kisses their mezuzah on the way out of the house and on the way into the house, the mezuzah is a shemirah on the house, but a person as they're leaving the house to go to work, one of the six questions a person will be asked after after 120 is, "Did you have business dealings, did you relate to that, נשאת ונתת

באמונה?" Why? כי שדי הוא בחינת ברית. Shaddai is a bechinah of ברית, כמו שכתוב, אני אל שדי פרה ורבה. That's a pasuk. Rabbi Maimon in his shiurim quoted the Arizal who says in in Kaddish, we say יתגדל ויתקדש, יתקדש is a lashon of קדושה, קדושת שמירת הברית, הברית. If you take the word יתקדש and you separate the the way that it's spelled, it's י-ת-ק-ד-ש. Take out the letters ש, ד, and י, that's Shaddai, you're left with ת-ק, you're left with 500. This this 500 is also, would be, we'll see, בצל שדי יתלונן. That's also the tzel, the milui.

If you take the word Shaddai and you spell it out ש-ד-י, so ש would be ש-י-נ, ד would be ד-ל-ת, and י would be י-ו-ד, you take what's hidden so to speak in the shadow of Shaddai, the י-נ from the ש, the ל-ת, and you add that up, so that would end up being also 500. י-נ is 60, ל and ת is 430, ו and ד is 10. Again, we're not going to keep track of all this, but just to show that once you see, once you go into the pnimiyut, then the the world is layered Hakadosh Baruch Hu's hanhagah is layered on top of it, you you see the entire world reflecting these these truths.

And if you do the the gematria by the way of pru urvu is also, pru is 286, urvu is 214, that's also 500. And a man has 248 limbs, the Gemara says that a woman has an additional four, okay, it's a machloket exactly, or five, but two an extra four limbs, 248 and 252 is also 500, we'd see צל שדי יתלונן, in the tzel, in the milui of Shadai, and back in the text, אני קל שדי פרה ורבה. The the name of Shadai is associated with פרו ורבו, with תיקון הברית in the right way, which again, the way to associate פרו ורבו and the איש and אישה and the house with kedushah is not to reject it, is not to to to go into a tower and to be celibate and to go away and to not have any parnasah and to not have a relationship, but rather to have a מיתוק.

To do this, we said תלמוד תורה, בראתי יצר הרע בראתי תורה תבלין, it's to do to have a מיתוק and to do in the right way to, which is actually much stronger, to take A over B, to say I'm not going to engage in these types of physical things, that's one darga, but then there's still a good and there's bad, and you're saying good over bad. But to show that all these things are actually associated with kedushah and turn them into expressions of kedushah, to shine the light through them, then it's not that good overpowers bad, it's that bad ceases to exist.

רע only exists in the potential, a person is using all of this potential as expressions of kedushah. So we see that שדי, קל שדי פרה ורבה is associated with תיקון הברית, and through this a person can be מבטל תאוות ממון. And we also associate it now with with mezuzah. It also stands for these ideas, which is associated with תיקון הברית, which is the chotam of emet. The Parperet laChochmah actually brings from a Gemara in Megillah talking about how and from a Tosafot, how a Megillah and ultimately a mezuzah also is supposed to be written in terms of the lines, similar to a Sefer Torah, to have the the lines by the letters, it's called שרטוט.

And he continues, he says that the mezuzah is called אמיתה של תורה, מפני שיש בה ייחוד מלכות שמים, that has the פרשיות of קריאת שמע. And he goes, הרי מצינו שמזוזה is a בחינה of אמת, שזה בחינת שלימות האמונה וקבלת מלכות שמים. This is a שלימות of emunah, that emunah is קריא, כד אתחבר באמת, it brings emet and emunah together like we saw. And a mezuzah he says is גימטריא א-ד-נ-י, which is a גימטריא of 65, which א-ד-נ-י is a בחינה of מלכות, it's a בחינה of אמונה. So the mezuzah, as a person goes out and they kiss the mezuzah, they have the mezuzah as a חותם on the פנים of their house, on the entrance of their house, this stands for אמת and אמונה coming together for attachment to the פנים, to the the the the פנים of our, to the attachment to הקדוש ברוך הוא, which takes away תאוות ממון.

And again, a person has the mezuzah, we're saying that this is going to open the channels for כסף תועפות לך. A person has והיה שדי בצריך, a person has שדי, the mezuzah, שדי on their door, on the hinge of their door, then כסף תועפות לך, this will bring פרנסה. וזה שדרשו חכמינו זכרונם לברכה שעשרת הדברות הן בקריאת שמע, ודיבור לא תחמוד כנגד וכתבתם על מזוזות. This is what Chazal in the Gemara in Berachos, in Yerushalmi in Berachos, associates קריאת שמע with the עשרת הדברות, with the words in קריאת שמע, meaning as reference points. If you look in a Siddur מתוק מדבש, sometimes you'll see the small letters, it'll say which דברות is כנגד which part of קריאת שמע.

And he says that the דיבור of לא תחמוד is כנגד וכתבתם על מזוזות ביתך, and not somebody else's house, your house and not somebody else's house, כי על ידי מזוזה נתבטל חמדת ממון. It's very interesting. When we talk about חמדה, there's different types of wanting things, there's different types of jealousy. חמדה is not just I want a lot of money, or I want something. It's I want his something. It's a it's a very specific type of type of wanting something, a very specific type of jealousy. I actually heard Rav Lopiansky quote Rabbeinu Bachya, I didn't see it inside, he was talking last week about the lottery of giving out the land and that we should go look at it.

He says that a lottery cures machloket, that makes sense. If me and you are not trying to fight over something, it's all coming from from הקדוש ברוך הוא or objective, a lottery, it's taking it out of our hands, then that would cure machloket. And he says also it it removes חמדה. Why? Because when when I have something, so sometimes I I want more than I have, but חמדה is a certain type of thing, if a if a person is making $1,000 and somebody else is making a million dollars, I'm not jealous of that person. There's always going to be people who have more and people who have less.

Where does a person mamash have a certain type of a חמדה? When you have something that belongs to me, you have something that that that I feel I I want and it's associated, there's an object to my חמדה. We have the same job, and you're making $1,000 more on your salary. Two people are looking for a shidduch, and one person finds it, I should have got that shidduch. When a person has emunah, it removes this idea of חמדה. Why? If I if I wanted to do something and you stop me from doing it, then I'm very upset.

Let's say there's an act of הקדוש ברוך הוא, so to speak, it's a snowy day, the weather, something external prevents me, I might not be happy about it, but it doesn't trigger the same emotion. There was a story, I think by Rav Chaim Brisker, that I've heard, I don't remember it exactly, but it was something along the lines of that he pasken'd like Reuven over Shimon, and Shimon mamash couldn't forgive and he didn't he couldn't be sovel To the point that he was badmouthing Rav Chaim and Rav Chaim went over by Elul I think to ask mechilah, and he told somebody afterwards, he said, "This same person, there was another דין תורה a couple of years ago, whatever it was, where it was a pasken on a on a certain type of an animal, I think the guy maybe was a meat distributor, he was a butcher, and the person lost much more money than

this particular case and he didn't nearly have this reaction. וגם זו לטובה, it's all in הקדוש ברוך הוא's hands. But when the situation that presents itself in this world is that he's associating his loss with somebody else, then he can't live it down." Over here, a person who has this mezuzah, he has shmirat habrit, he has the kedushah, he's associating with emet and emunah and הקדוש ברוך הוא, and this is how he relates to parnasah. And and to be sure, which we'll mention in a second, a person does have to do hishtadlut, but that's not the same as the yegiah and כחי ועוצם ידי and taking it into my own hands.

He's associating with הקדוש ברוך הוא, it's now in God's hands, this is going to remove the תאוות ממון. The תאוות ממון, a one-eyed man is king in the land of the blind, right? Or if you take a community where nobody has a car and one person has a car, he's a wealthy person. If everybody has a car, then he he feels like a shlepper because he doesn't have as nice of a car. When a person lives inside their house, outside their house, every place that they go, and every transaction, interaction that they have, that there's a mezuzah on the doorway of that, they kiss the mezuzah, this is going to be מבטל חמדת ממון.

כנזכר לעיל, like we say from the Gemara, we mentioned this before, מלח ממון, what preserves ממון? חסר. But what's מלח? We say that that that the way the peshat in the Gemara is that the preservative of money is חסר, is when a person gives tzedakah. Over here we're saying מלח, מלח, we said salt is is stands for brit, stands for Shaddai, stands for mezuzah. What's going to be a tikkun in the תאוות ממון? It's going to be the mezuzah. וזהו וזיז, the pasuk in תהלים וזיז שדי עמדי, that the the teeming things in the field belong to me, it's Hakadosh Baruch Hu speaking as it were, but it says וזיז, a lashon of movement, היינו ממון, we said that zuzim is money.

שדי עמי, שדי is a the the language of Shaddai, same letters, שמירת הברית. Therefore, it's וזיז, to have money, היינו ממון, שדי עמדי, it's when I'm with Hakadosh Baruch Hu, or Shaddai is with me, Shaddai associated with שמירת הברית, associated with mezuzah. על ידי שמירת הברית, על ידי מזוזה, we said אני קל ש-די פרה ורבה. Shaddai is the name of Hakadosh Baruch Hu associated with פרו ורבו, associated with תיקון הברית, associated with מזוזה, זוכה לבחינת שמח זבולון, which we said what's simcha? Simcha is the הארת פנים, it's a בחינה of simcha, it's a בחינה of a מיתוק of two things coming together, not as opposites, but as as as complementary, as being on the same side of the table, of viewing two things as opposites, Yissachar and Zevulun, but no, they're actually partners.

They're partnered towards a certain goal, so even if you see that one person seems to be is a giver and a taker, it's not a giver and a taker, it's a giver and a recipient in order to create a שלמות. And when you look, instead of looking at it at at one level, you take a step up and you're looking down at it, and two parties, opposite opposites are or seemingly opposite roles, but they're coming together to complement each other towards a common goal, they actually are are directionally moving in the same direction. They're coming together to fulfill each other and move in the same direction rather than rather than, it's not like let's say a litigation where two parties are are are looking to come to a settlement so that they can so that they can remove the machloket and never see each other again, but it's rather like an איש and an אשה

when two parties are coming together to form a שלמות, to build a בית נאמן בישראל, to have a zivug, to have פרו ורבו. וזהו שאמרו זכרונם לברכה, I just want to finish this piece, I know it's late, וזהו שאמרו רבותינו זכרונם לברכה, וכתבתם שיהא כתיבה תמה. The פסוק by mezuzah says וכתבתם, you should write, but וכתבתם is also you should, כתב תם is a לשון of שלמות, like יעקב אבינו איש תם, שיהא כתיבה תמה, that it should be written in a complete way. The Gemara brings a דרשה, וזה בחינת יעקב that Yaakov we said is Yaakov is נולד מהול, Yaakov was born with a brit milah, Yaakov was born with the שמירת הברית, with this with this שלמות that's associated וכתבתם, this תמות associated with mezuzah.

Yaakov is associated with אמת, איש תם, כי על ידו, because through through יעקב, ויחן את פני העיר, we said that יעקב אבינו על ידו תיקן המטבע כנ״ל, יעקב אבינו who stood for אמת, who stood ויחן את פני העיר, he was able to attach the פני העיר, attach to the הארת פנים, how? Through being מתקן the תאוות ממון for Shechem. We know by the way from Shechem, the maaseh with Dinah, that Shechem had arayos'dik issues. Yaakov Avinu came and he associated, we already said that תיקון הברית can can be the remedy and the המתקה for תאוות ממון, and and and giving tzedakah can also be associated with שמירת הברית.

Yaakov Avinu, when he was מתקן the תאוות ממון, that was ויחן את פני העיר. It was, by the way, ויחן is to show favor on, it's not to reject. ויחן, he wanted to be megayer them. ויחן would be a המתקה in the פני העיר. וזהו שאמרו חכמינו זכרונם לברכה שאריכות ימים, people check their mezuzah, right, when people chas v'shalom, rachmana litzlan are sick, אריכות ימים על ידי מזוזה, that through through mezuzah can also bring arichut yamim. It says, and again in one of the parshiyot in מזוזה, סמוך לוכתבתם על מזוזות ביתך, right, it says by כתיבה תמה, by שמירת הברית, by כתיבה תמה by מזוזה, למען ירבו ימיכם.

כי על ידי, because through mezuzah a person is zocheh to emunah in business, in masa u'matan, and through כי על ידי אמונה במשא ומתן בא אור החיים, comes the אור החיים, comes the attachment we already said through emunah, and the עיקר אמונה is going to be associated with emunah in masa u'matan, we're going to see. Through that comes the emunah towards the emet to having the אנפין נהירין, the אור the אור that's associated we said with chaim as opposed to the סטרא אחרא, אלהים אחרים, associated with death. And this is not just chaim generally, this is chaim at every single second.

Hakadosh Baruch Hu is מחדש בכל יום תמיד מעשה בראשית. Every single second is drawing off the chaim, the energy of Hakadosh Baruch Hu, the life of the life, so to speak, that Hakadosh Baruch Hu is giving out. And when a person has arichut yamim, a person can have they can be up 24 hours a day and have zero unaccounted-for time, zero time to spend on Torah and mitzvot and family priorities, and just be running around all the time. And a person can have can have a 60-minute hour. We're not just talking about the the the length of how many days, but the the אורך of the day itself.

How long is your hour? How long is your day? Do you have a 60-minute hour, or do you have a zero-minute hour? The time is just passing, you have no time to do anything because you're busy with yegiah and and just agmat nefesh, and work, anxiety, and how hard you work, you can't even think about. A person who has emunah in in work, and emunah in נושא ונותן באמונה, emunah in how they relate to this world and the relationship with Hakadosh Baruch Hu, they're going to have אריכות ימים in this world. וזה שאמרו that the mezuzah brings אריכות ימים, מקרא נדרש לפניו.

The Gemara says that למען ירבו ימיכם is shayach to what's written before that of וכתבתם על מזוזות ביתך. So that's what it means that this pasuk is associated with the pasuk that came before. But it says נדרש לפניו. לפניו means before it, but it means פניו is also פנים. This pasuk relates to the אור הפנים, to attaching oneself to Hakadosh Baruch Hu. היינו בבחינת אור הפנים, which is חיים שהוא סימנא דחיי. That a person who has mezuzah, he's internalized these messages. He doesn't have the the the the בלבול, the confusion, being all over the place with the עצב and the מרירות of parnasah.

He's not chasing it with יגיעות גדולות, and he's not putting himself in danger, right? The Gemara actually says בכל מאדך, a person who values his money more than he values his life. What does that even mean, בכל מאדך? The Parperaot laChochmah says בכל מאדך is a person works like we said before, and now I see the Parperaot laChochmah I think is עומד on a similar point, a person will chase פרנסה עד שאינו יכול למלאות תאוותו בזה העולם, that he's not even going to be able to fulfill his taavot, he's not going to have time to spend the money on anything, on taavot, he's not even going to fulfill his taavot now.

He's just too busy working and amassing wealth and building his bank account, and he's going to chas veshalom die, and all of his bank account is still going to be full, he will have lived like a pauper. A person is putting, actually fulfilling, a person is working for money to buy needs and luxuries, to buy to fulfill his taavot, he's not even fulfilling his taavot because he's too busy with his entire headspace chasing money. So that's בכל מאדך. A person can value that in a certain sense. People read the Gemara, they said, what does it mean a person who values his life more than money, but a person who values his money more than life, that he should serve Hashem with all of his מאדך, what does that even mean?

That makes no sense when we look at it at a first glance, because we say why would anybody give up their life for money? A dead person doesn't need money. But we we we give up our life for money every day. People give up everything that's important. If they would put on a piece of paper all of the things that are important in life: God, family, self, right? These a person would think about everything that they prioritize, that they would say is important, that that's what it means to live life, to take advantage of life, and they give up all of that.

At some point they'll take advantage of it, but today they have to make money. And certainly a person has to do hishtadlut, but a person who has the mezuzah, the emunah in that area, the אור הפנים, that is the סימנא דחיי. ובשביל זה, and now we understand that קביעת המזוזה בשליש עליון על הפתח, that the mezuzah is placed in the top third of the doorway, at the beginning of the top third of the doorway, counting from the floor, כי אמרו חכמינו זכרונם לברכה, לעולם ישלש אדם את מעותיו. A person should divide their money in three: business, land, and cash.

שליש בפרקמטיא, and a third of it is in business. ושליש העליון, what is the שליש העליון? What is the best? The best is business, because business brings פירות. הוא שליש בפרקמטיא, and business, כמו שאמרו זכרונם לברכה, טבין חמשין דעבדין, $50 that can produce, ממאתן דלא עבדין. $50 that's that that's building additional wealth, that's working for you, is better than having $200 that's not. It's relevant to halacha in in tzedakah, but we'll leave it for now. ועיקר אמונה צריך להיות במ... Masa u'matan, the עיקר אמונה that when we talk about emet, emunah, the mezuzah, the the attaching oneself to the אור הפנים, to the, to חיים, to life, and what is this עיקר אמונה?

It's דוקא במשא ומתן which is the area we would have כחי ועוצם ידי. A lot of times we prioritize, chas v'shalom, our תאוות and ourselves over what we'd rather be doing, but in how a person has to work, in some capacity a person has to do hishtadlut, but fundamentally, does that bring a person, even though we work many hours, we work hard, does that bring a person closer to HaKadosh Baruch Hu? I'm fulfilling hishtadlut and everything, everything I'm doing is for HaKadosh Baruch Hu, or is that bringing a person far? With the same actions, I could be attaching myself to HaKadosh Baruch Hu, or I could be building my own self-interest and self-reliance, כמו שאמרו, נשאת ונתת באמונה, this Gemara, שבת דף ל״א ע״א, it's the question that we're going to be asked at the end of days, at the end of our days, נמצא שעיקר הממון ששם צריך אמונה, that עיקר of ממון in

business, where a person needs אמונה, הוא בשליש עליון which is the mezuzah, as we leave the house to go out, as we come back after the day, how do we relate to it? והיה אם שמוע, we relate to the pesukim of emunah, these pesukim bring emunah and emet, attach ourselves to the truth, to the, to הארת פנים, to Hakadosh Baruch Hu, how we relate to Hakadosh Baruch Hu, how we relate to parnasa, and this is at the, where we put the mezuzah at the שליש עליון, the the חותם, the the חותם on the house, שהוא בשליש שבפרקמטיא, this is the third that represents the מעולה of ממון, which is money that produces, the money in business, this is where we put also the mezuzah to attach ourselves, to attach ourselves to Hakadosh Baruch Hu.

I had one more vort that I wanted to say, but Be'ezrat Hashem, I'm going to save it for next time. I think it was a very nice vort, but okay, Be'ezrat Hashem.