LM 23.6 — Tzivisa Tzedek, Part 6 of 7 · תורה כ״ג

בעזרת Hashem, we're continuing and hopefully finishing Torah, Torah כ״ג. We're starting on page ל״ו all the way in the left-hand column in the standard print where it says זאת התורה היא לשון רבינו ז״ל בעצמו. This is coming after earlier it had said עד כאן לשון רבינו ז״ל. Now Rabbi Natan is coming back to flesh out some points from earlier in the Torah. Rabbi, רבינו's words are much more terse, much more sparing in the words, and therefore and therefore there's a there's a lot more to unpack, so even though there's a lot of words left over, we'll see we'll see how far that we can get.

One or two housekeeping things. Recently I posted Torah ע״ג from the תנינא, Tehillim סגולה לתשובה. I posted it here. I prepared it actually along with Torat Chaim, כולל Torat Chaim. I may I may do some more recordings for them as well, so along with the Torah, I might do sort 10 or 12 minute pieces that I pull out to really focus on isolated points. Over here, we have a goal of getting our way through the entire ספר כסדר, but if people do like that format, I'm happy to also add on and pull out pieces as we go through the main text inside, maybe post them separately.

One way or the other, feel free anytime reach out, shoot me a text, just let me know so that I know what you're responding to. You can shoot me a text directly: 718-926-3792. Feel free, text, WhatsApp. Hopefully I won't lose it if I don't respond right away. You can do that. Next, I just wanted to mention a vort that occurred to me that I think will help frame out as we go in to address the next point of תאוות ממון. It's really based on something Reb' Itche Meir said in the Sefer בים דרכך focusing on simcha, which goes right into our Torah, which we said at the beginning, right?

כי יש פנים דקדושה, אנפין נהירין, בחינת חיים, בחינת שמחה. So understanding how simcha fits into this, I think, is helpful and it's going to it'll it'll help be a useful introduction, I think, as we go forward. And this was my interpretation. This is how I remember it, so feel free to go check it up inside. It's a beautiful piece. Simcha comes from a feeling of שלמות. In a in a in a short in the short term, sometimes a person is, let's say, missing a garment, so when they get a garment, they're going to make a Shehecheyanu.

It's going to bring a feeling of שלמות, although in anything physical, it's going to be short-lived. Reb' Itche Meir goes on to explain that a person is always missing an attachment to vitality itself and, therefore, the only real simcha, the only true sense of שלמות is when a person is attached to Hakadosh Baruch Hu, and he goes on to explain it. I had a הרגשה a couple of weeks ago that very often a person is in a situation where everybody has certain things, doesn't have other things. There's always going to be those on the right and those on the left.

And a person, let's say for argument's sake, has A, B, and C, and this is this is where he's coming from, and often we take that for granted. And he understands that he has A, B, and C, but he's missing X, Y, and Z. Now, aside from the fact that at any point we might get something, we might want even more—somebody who has 100 wants 200, and then he gets the 200 and he wants even more than that—but let's assume for argument's sake that if a person has A, B, and C and he says, "If I would only have X, Y, and Z, I would be a שלם," and let's assume that that's even true.

What ends up happening is a person doesn't understand that if I would have X, Y, and Z, why would I be בשמחה? Why would that bring me happiness? Because then I would be בשלמות. What happens is a person takes for granted those things that they do have, and then they attribute the simcha, they attribute what's going to bring them happiness not to the idea that simcha will come from a sense of שלמות, but that because they're missing X, Y, and Z and they're under the sense that X, Y, and Z will bring them to שלמות, they attribute happiness to X, Y, and Z without taking into consideration the fact that everything has a cost.

So if a person sees a house that they want, and they would get into that house, well then that house wouldn't fit onto their block. They would have different friends, a different shul, maybe the social aspect would be different, it would be more of a commute. If a person is jealous that somebody else got a promotion, well if they got that job, maybe it would come with more travel, it would come with more pressure, more responsibility. They would have less time or less emotional bandwidth to focus on their own priorities and goals and their family.

And, therefore, a person has to be very careful in everyday life that when they feel that a sense that something is missing, and that causes them to feel lacking, it causes them to feel like they want to fill in those gaps, and they are under an assumption that this is going to bring them שלמות and this is going to bring them happiness, a person has to be very careful to understand that what they're looking for is שלמות, they're looking for shefa from Hakadosh Baruch Hu. The more that a person attributes happiness to any particular thing, then in essence, they're associating their desire not with שלמות, not with an attachment to the Source, not with Hakadosh Baruch Hu giving them everything that they need, even if in their own mind they don't have everything they need, they need a particular thing, but their desire is not to connect to the Source of שלמות, their desires their

desire desire becomes for something in a vacuum, and that is actually disassociated from the source. This is perhaps pshat or one idea, איזהו עשיר השמח בחלקו, what's an עשיר really? A person who has more than they need. A person who needs more than they have, it doesn't make a difference if it's a billion dollars, a trillion dollars, that person is poor, you can't make his necessities. A person who is an עשיר has more than they need, they have bandwidth. Now question of what should be necessities and luxuries is a separate question, so who is an עשיר?

השמח בחלקו. Those two things: the חלק perhaps is going on what it is that they have. Everybody only has a חלק. There's nobody that's ever going to have everything. The only way to have everything is when you say, "I have everything that they need." The person who שמח בחלקו means a person who reaches a sense of shleimus and attachment to Hakadosh Baruch Hu, that they have everything that they need, notwithstanding that they understand it's a חלק, they don't have everything in the world, they have a portion. What's their portion? Their portion is everything that they need for their avodah, for their job in life, that they can embrace, and then they can they can become part of a greater shleimus, and and and they can accomplish their task, that can bring them to the ultimate the ultimate fulfillment.

And anything more or different than that will actually only take them away from what their תפקיד is, either in terms of what they need to accomplish or in terms of their mental head space, and at that point anything extra is actually going to take away. For me, I thought that this was just a powerful התבוננות, especially as we go into Rosh Hashanah, we're going to be davening for many things, parnasah is going to be on a lot of people's mind, but as we relate and understand that we're drawing shefa from Hakadosh Baruch Hu, we're trying to attach ourselves to the source, certainly one avenue of the berachah that we receive is directly through parnasah, but the way that we relate to that parnasah that we receive, whether or not that's an expression the חלק of what we do have is relating to 100% of the shleimus that we're attached to of the parnasah and the

shefa that we're receiving from Hakadosh Baruch Hu, or whether in terms of תאות ממון, that takes on a life of its own, and rather than focusing on being מבטל ourselves to the רצון of Hakadosh Baruch Hu and being within the מלכות and in Hashem's army, and certainly part of that is Hakadosh Baruch Hu gives us all of our needs in order to accomplish our task, but no, the object of our desire itself on our own terms really comes to תאות ממון, which is not just one form of the parnasah and the shefa, but rather it's ממון that that that is within our own desires for money.

And we we explored at length the nature of the עבודה זרה, as it were, the nature of the תאות ממון, and why it really is such a tremendously powerful and broad יצר הרע. So we'll get back into it, but let's let's go into the text, and be'ezrat Hashem cover some ground. Okay, זאת התורה, this Torah up until this point, היא לשון רבינו ז״ל בעצמו, it was the lashon of רבינו, עד המקום שנרשם לעיל, which we pointed out before was really in the middle of a paragraph, but that's where there was a transition, ומשם והלאה הם לשוני, from there on the words were mine, says רבי נתן, מה ששמעתי עוד דברים שלא נתבארו בלשונו הקדוש, based on additional teachings that I heard from רבי נחמן, which were not clarified in the תורה, ועוד לאלוה מילין, this is really a paraphrase or it's bringing from a פסוק in איוב, מה ששמעתי והבנתי מפיו הקדוש בעת שזכיתי לשמוע

מפיו הקדוש התורה הזאת, that I understood and I heard more words, more godly words from him when I was זוכה to hear this Torah directly from him, וזהו, and now Rabbi Natan goes on, so we'll see definitely a different style from the beginning of the Torah. קשין מזונותיו כפלים כיולדה. Earning a person's livelihood, his mazonot, is twice as difficult as birth, כי היולדת, and now one of the things that we're pointing out, that the chidush over here is, the note in my in my print points out from the chavruta, the Likkutei Moharan, is that we are going to be talking, as it were, about the Shechinah crying out, "קלני מראשי, קלני מזרועי".

And there's a lot of there's a lot of different things that you could say about the Shechinah is in galut, the Shechinah is in pain, the way that we relate to the Shechinah, when a person falls into תאות ממון, the Shechinah has pain because now it's going to be a pegam in the Malchut, in the גילוי שכינה, when now we're relating to the shefa on our own terms instead of the Shechinah. But the chidush over here is that we're relating to money coming to the world as חבלי לידה, which in a certain sense I think is, I wouldn't say comforting, empowering, but as we engage in this avodah, we understand חבלי לידה is not because something went wrong, I mean I guess you could say post post חטא ראשון, but the idea that there's pain associated with and cries that are necessary to bring a life into the world, that's not because we fell into

tremendous depths, which means that if we're relating to חבלי To the the pain, the challenge of bring parnasah into the world in a kasher way, to relating to mamon in a kasher way, I'm just suggesting as חבלי לידה, what that also means is that this is part of the human experience. This is part of the world post galut and a person who now has to work on this tremendous challenge, this tremendous yetzer hara that's associated with mamon, a person could have could have turned in the wrong direction and therefore he has to climb out, but the idea that a person has this challenge is not is not on its own presumptively because he's done something wrong, but that this is part of the part of the human element.

And I think that when dealing with challenges people sometimes get embarrassed, "I went in the wrong direction. You know, why should I have this challenge? I should be holding above that." חבלי לידה is part of the human experience. So back again, קשים מזונותיו כפליים כיולדה, the difficulty of earning a livelihood is twice as much as a regular יולדה, כי היולדה רמז ע' קלין, associated with לידה is 70 קלין, and we'll try to unpack this as much as as we need for the piece. Obviously there's tremendously deep and Kabbalistic insights to this. והכא, when it comes to תאוות ממון, יש ק״מ קלין, there's 140, 70 * 2, that the Shechinah cries out either upon a person falling into תאוות ממון, or maybe even in advance as a person can have the wrong relationship with money, but in advance of that money coming out עין לעיל.

We'll speak more in a minute. Let's unpack it a little. כי צריכים להתנסות ולהצטרף בתאווה זו של ממון, we need to be tested and to be, מצטרף is to be purified. So we mentioned early on that there's numerous challenges, depending on the the particular stage of which a person is at, either in his avodah or just as relates to the to the parnasah. Some of the things that we mentioned were does a person conduct business honestly? When he's working, is it יגיעה מאוד to the point extra toil, effort makes him weary to the point that after he does his avodah, which is a mitzvah, after a person engages in parnasah, does he is he sapping all of his strength, he has nothing left over for Hakadosh Baruch Hu, for his family, for himself?

Is he going about it right? That shows not just that he that that he didn't leave enough over, but maybe that really is מגלה how he has a relationship with money and with work in the first place. When he has it, is it כחי ועצם ידי? Is he dissatisfied with what he does have? Does he understand, "I did my חיוב of השתדלות, and Hakadosh Baruch Hu gave me everything that I need. It might be might match might not match up with in my head what I want, but Hakadosh Baruch Hu gave me everything that I need, יש לי כל." Is a person selfish?

Is he self-centered when it comes to his money? He's only worried about his priorities. Hakadosh Baruch Hu gave everybody money, some for him, some to pass on. At the most basic level we have maaser. Is a person stingy when it comes to that? Does even if he gives, does he resent giving? How does a person relate to the money? So over here he says כי צריכים להתנסות ולהצטרף בתאווה זו של ממון. Now clearly Rabbeinu is making a דיוק, or he's being מחלק in the language להתנסות ולהצטרף, I can't I don't know 100%, but first of all להצטרף is like a crucible, it's to take out the dross, to make birurim.

If a person has a part of him, we all have a mixture within us, we have mixed motivations. When we make birurim, so we clarify, if a person can purify the way that he relates to ממון, once that ממון comes in, he's not going to have those challenges. להתנסות is a is is a challenge, it's something that brings out a כח, something that's there. When we had by Avraham Avinu, Avraham Avinu went through 10 נסיונות, a nes is like a flag, it's something that brings me כח אל הפועל, something that might otherwise be dormant, and now once it brings me כח אל הפועל, now it becomes real, and now when I when I I can always advance one stage.

Now that I take me כח אל הפועל, I've now exercised in a different place, I now understand that I have the strength, and through exercising that strength I double down, I solidify it, now I can go on to the next stage. So again, צריכים להתנסות ולהצטרף בתאווה זו של ממון קודם שזוכין למשא ומתן באמונה. If anybody had a chance to listen to the shiur we posted on תהלים מסוגל לתשובה, we talked about this idea of זוכה לעשות תשובה and זוכה לתשובה. In order to be successful at avodah, we have to keep our eyes on the ball.

Our task is to engage in avodah. Our task over here is to purify ourselves, to cleanse ourselves, to take on the right priorities. Whether or not that leads to a result, and it might be sooner or later, some people have different natural נטיות, some people are going to be able to clarify and to cleanse themselves of certain yetzer haras much easier than other people, but that doesn't necessarily mean that they get as much whether you want to talk about schar, whether you want to talk about as close to Hashem based on that avodah, they might not have had to change themselves as much.

Our focus, our goal is on the avodah. The result is be'etzem a zechut. We're trying to get close to אין סוף. אין סוף is infinite levels above us. The way that we addressed it in the in the תהלים סגולה תשובה שיעור, we brought in ספירת העומר, we talked about Tehillim, a person has to work on themself for forty-nine, seven times seven, and then on the fiftieth day, that's when Hakadosh Baruch Hu comes and Hakadosh Baruch Hu comes to us. That's when there's מתן מתן תורה, that's where there's מעמד הר סיני. So over here also, you see that a person has to engage in their avodah.

Once they engage in their avodah, that's the necessary קודם שיזכה and that becomes a zechut, משא ומתן באמונה. And this goes very well with what we said before, that the the תאוות ממון is really something that's within the human experience. We can't just get out of that. That's that's it's part of a human character trait. The the opportunity to rise above that is be'etzem a zechut, I'm suggesting, and therefore he he says a person has to work on himself the way that we said, and after a person works on himself, so then he can receive the gift and he can now relate to משא ומתן באמונה, business with אמונה, להרוויח ולהעלות ממון דקדושה, which is fascinating.

Again, we discussed some of this during the Torah itself. That means that the ממון is different. It's not just the ממון comes down, now it's a question of how I deal with it. Built into how I I invested effort into the process of generating income, which is an avodah. The example that I've used many times is you you tell a kid that he has to wash the dishes, clean his room, and then you'll take him to a baseball game. There's no real cause and effect to what the person did and the result other than the fact that you did your avodah, you did your חיוב, and then your father said that if you do X, then I'm going to give you Y.

Sometimes that's very hard, it's much more challenging. If a person works and they're making fifty dollars an hour, they work for ten hours, they make five hundred dollars, it's a very big challenge of כחי ועוצם ידי. If if the result comes from the avenue where the effort was directed, that's a very big test of כחי ועוצם ידי. It's a very big gift where Hakadosh Baruch Hu allows a person to put in their חיוב, to put in their effort, and the result doesn't come directly from where that effort was. But what comes down now, what's generated, what's מוליד into the world is ממון דקדושה.

It's a different ממון. דהיינו שצריכים להתגבר מאוד בשעה שעוסק במשא ומתן. A person has to be מתגבר מאוד while he's working, what before the money comes, while he's putting in the effort towards business, שלא יפול אז לתאוות ממון כלל, that he it's a it's a binary, it's either yes or no. Maybe he'll fall a little bit into תאוות ממון, okay, so then he's working on himself. But if you want the ממון to be קדושה, קדוש, הקדש, separate, you want that this ממון should be totally just an expression of shefa and it shouldn't be at all mixed in with an עירוב of כחי ועוצם ידי, of the עבודה זרה aspect, then a person has to make that he shouldn't be יפול to תאוות ממון כלל, חס ושלום, while he's working.

רק משאו ומתנו יהיה באמת ובאמונה. That and we we spoke again at length without going back into why emet and emunah go hand in hand, why each one is built on the other, but that as a person works, he's doing it based on emet and emunah. ולשבר, to break. You can have A and B. A is triumphant over B, A breaks B. ולבטל, not only that A is more powerful than B, B doesn't exist. כל המחשבות, all of the other thoughts, ubilbulim, they're not even substantial thoughts, they're bilbulim, they're confusions, והתאווה של ממון. What was your תאווה?

First, you could say I'm working to get close to Hashem, to understand, to shoot things for the right reasons instead of the wrong reasons, and then you say that the wrong reasons are garbage, it's a facade, it doesn't even exist. There's no such thing as תאוות ממון of ממון that exists on its own. שבאים עליו, that any of the תאווה of ממון that comes to him, רק כל כוונתו יהיה בשביל השם יתברך לבד. All of his intent is straight towards Hakadosh Baruch Hu. Hashem can give him money to go buy the water, Hakadosh Baruch Hu can make a spring of water pop up in front of him, he'll drink.

However Hakadosh Baruch Hu gives him the shefa, but one's intent is only to get close to Hakadosh Baruch Hu and to ultimately ask for to to give nachat to Hakadosh Baruch Hu and to be sustained and to get the shefa and to bring shefa to him and to the world, and that comes in the form of parnasah, but he's not focused on the he's not making the he's not making the ממון an end in and of itself. The ממון is a way that the source is able, the berachah is able to overflow towards him, that once a person is focused on the money itself, it's confusion, it's bilbulim, it totally shifts the way that he relates to this entire avodah of of משא ומתן, of working.

That's also an avodah, that's also a way to get close to Hakadosh Baruch Hu. A person שהנני מוכן ומזומן that I'm going to be mekayem a mitzvah to to serve Hakadosh Baruch Hu by supporting my family, by doing what I have to do כדי שיזכה לעבודת השם יתברך על ידי ממון שירוויח, so that he should be zocheh to now do avodah through this ממון, which is now ממון of kedushah. וליתן צדקה, להחזיק לומדי תורה ועובדי השם, and he should be and he should be now zocheh to give tzedakah, to be machzik the Torah. But now the money that's going to support the לומדי תורה, that's ממון of kedushah.

Two two points: first of all, just as relates to tzedakah, the Baal HaTanya talks about it, tzedakah is an incredible opportunity. A person has to spend x amount of his time working, of his waking hours, of his energy. How is a person I I would love to learn all day, I would love to daven all day, I would love to do mitzvot all day, but lemaaseh I have to work. How am I able to reconcile myself, I'm so inspired, and yet most of my day is mundane? When a person gives tzedakah, two points we're going to make, and again it's not none of these points are are mine.

Number one, a person doesn't, let's say he's giving maaser, a person doesn't make nine dollars for himself and one dollar for for somebody else. What it is, he recognizes out of every molecule of work that he does, out of every ounce of effort that he puts in, 10% of of the indivisible whole is tzedakah, 10% which means that some aspect of every single thing that a person does is הקדש. Now a person is able to elevate everything that he does. And the Baal HaTanya goes a step further, says a person gives tzedakah, I can look up, it's in Iggeret HaKodesh, a person gives tzedakah, so then sometimes that's harder, sometimes it's easier, but is he really tapping into his kishkes?

When a person goes to work, a person has to engage in parnasah, it's for himself, it's it's something that he's invested in. A person can utilize his innermost, his innermost character, his innermost רצון towards that. When a person now gives tzedakah, he's able to tap into that element of himself that might otherwise be inaccessible, and now he's able to use that to serve HaKadosh Baruch Hu also. So tzedakah is is a tremendous opportunity that a person can use to relate to and to understand the work itself as also being a form of avodat Hashem. The second thing which we're going to finish off this paragraph now is again, to me it's very hard, this idea, this concept of the 140 cries.

I'm going to read just a small piece from Likutei Halachot and we'll get out of it we'll get out of it what we can. One second, I'm just flipping the page. So the the Likutei Halachot in Choshen Mishpat, Halachot Geneivah says a lashon that עיקר האדם הוא הדעת, בחינת תורה, בחינת זאת תורת האדם, because what's called Adam, his daat, which is בחינה of Torah. When a person's daat comes into the world, so there's certain חיצונים that want to prevent his daat, that want to prevent the Torah from coming to the world, the screams are able to cut through that, and the 70 screams at the time of leidah are able to to facilitate to bring this da'at into the world.

Parnasah, he says over here, פרנסה ממון שנמשך מבחינת שמאל, אורך ימים בימינה, the da'at, the Torah comes from the yamin, but the parnasah comes from the smol, and therefore there's actually a double השתלשלות. On one hand, the the השתלשלות has to come, the shefa comes through the right, בבחינת כולה ימינה, and then it goes to the from the right to the left, and then it comes down from the left side. What does all this mean? Very hard, but I'm going to tell you I think just from reading a bunch of the notes, my my my takeaway from it.

Hakadosh Baruch Hu established a system of spiritual physics by which He generates and He gives and He bestows onto the world. The things that come into the world, some of them are going to be naturally, as it were, closer to the רוחניות, closer to Hakadosh Baruch Hu, as it were, that comes into the world, and some of them are going to be of steps steps removed. דעת, Torah, a person is closer, as it were, it's yamin, it's less steps away from as Hakadosh Baruch Hu gives it into the world. Therefore, there's going to be one, let's say gateway, window, opportunity for the חיצונים to attach themselves to try to give it challenges, and therefore there's going to be that one portal where there's going to be a system of cries.

Parnasah is going to go through two of these. What what are those two? Basically the two challenges, perhaps we could say, that exist at these two portals, there's kochi ve'otzem yadi. As a person is going to engage in a business venture or some way of making parnasah, was it my idea, is it my chachmah, I'm such a smart person, this is what I thought of it, and then once he has it, was it kochi ve'otzem yadi, practically speaking, I'm the person that worked on it, it's attached to my labor. So again, there's different discussions, I think it's very hard, but I think, perhaps, that that this is one way of relating why is it twice as hard as a leidah, not because it's on a greater level, but actually because parnasah coming into the world has to go through more steps before from Hakadosh Baruch Hu, as it were, whatever this means, as it comes

into the world, and therefore at each step there's a challenge before and after, but at the at the דעה level, at the intellectual level, and at the physical, was it the work of my own hands level, I'm the one who's responsible for it, and therefore there's more chances, as it were, for a person to relate to this in a עבודה זרה'דיק way, as it were, in a way that's divorced from Hakadosh Baruch Hu, that's associated with his own efforts or with something other than Hakadosh Baruch Hu, and therefore in order to remove remove these חיצונים, or the possibility of these חיצונים from attaching to the ממון, which would actually be inherent in the ממון itself, not making ממון קדוש, a person has to do these שבעין קלין at both of these stages, at both of the time that is the leidah, that the shefa is coming to the world.

ובשביל זה קשים מזונותיו של אדם כפליים כיולדת. That's why it's twice as hard. כי היולדת צריכה לסבול חבלי לידה צריכה לצעוק ע'. A woman giving birth has to scream 70 cries. ע' קלין קודם הלידה. והכא, but by פרנסה, יש ק״מ קלין. There's 140, 70 times two, cries שהשכינה צועקת that the שכינה, as it were, cries out חס ושלום, קלני מראשי, קלני מזרועי, על הנופלים בתאות ממון. Again, one associated with, you know, this כחי ועוצם ידי, one so you could say at the level of potential after it comes in, at the ראש level, the way that I relate to it in my head, and the way that I relate to it as being the result of my physical efforts.

But again, based on based on the way that I'm understanding it, it could be there's other ways in the מפרשים of understanding it also, that as much as this is chas v'shalom, it's also a לידה. A לידה is something that really is within the experience to be expected. This is how it is. We're born into the world and there is תאות ממון. We don't necessarily relate to the source straight from הקדוש ברוך הוא because we relate to the world as being physical, and therefore ממון seems in line with how we've been explaining, it seems more disassociated from Hashem, it's going through more steps, and therefore this תאות ממון is really the first interface that we have with any ממון that we get is that that it is coming from a physical source.

And therefore, even though it's chas v'shalom, even though this a person's already starting off with this almost negative attitude towards money, so it's it is chas v'shalom, but it's not necessarily because we did anything wrong at the outset. Otherwise, why would we be looking at it as as the cries associated with a לידה? A לידה is just part of what happens. Nobody did anything wrong. Okay. If again, feel free, shoot me a text. I would love to hear any anytime anybody hears anything that especially where we have these, you know, some of this these higher-level concepts and we're trying to bring them down to earth, I'd love to hear your take or just how you enjoy the shiur.

וקודם שמרווחין ממון, before a person profits, צריכין לילך ולעבור ולהתנסות ולהצטרף דרך אלו הק״מ קלין. Before a person profits, before this לידה, before the money comes into the world, a person has to be לילך ולעבור, he has to go and pass through, להתנסות ולהצטרף. There's multiple and different challenges and עבודות to purify, to bring out מכח אל הפועל and to purify, to be מברר these בירורים of how a person relates to parnasah, which every single person needs. It's not the type of thing that a person can step away from. ולצעוק, to scream out. The screaming out is what breaks past the חיצונים, which allows a person to relate in the proper way to the money, which is the only way to ultimately bring down the ממון as ממון דקדושה.

ולהתפלל, and to daven, we're introducing now the the the prayer into this לה' יתברך, so it's not just a matter of לצעוק, it's like to break past the חיצונים, but it's להתפלל to associate oneself with הקדוש ברוך הוא. So it's almost to break past the negative and to attach oneself to the positive. לעבור עליהם בשלום ולהנצל מהם, that a person should be able to pass by these challenges that will present it. It's unavoidable, but a person should be able to get past it b'shalom. Shalom, by the way, at its core is really the Baal HaTanya uses a לשון, I can look it up, of reconciling when you have shalom between two things, it's two things that are otherwise opposite, not necessarily complementary.

If they're complementary, you don't need shalom. To make shalom between two things is two things that don't go together and to and to be able to reconcile them. One of the examples that he gives, if you have Michael and Gavriel, if you have something associated with gevurah and something with chesed, at at the altitude of these two things, they don't go together. But if you say that they're both different arms of the same army, they both report into the same general and they just have different jobs, so then they're perfectly b'shalom. They they become complementary to the ratzon of the general.

And therefore, when we're mispallel, we attach ourselves to Hakadosh Baruch Hu. We need the parnasa, we need to be able to use the parnasa for our own needs, and on the other hand, we need to relate to it as coming from Hakadosh Baruch Hu, and that was bitul and we are subscribing being mevatel ourselves to Hakadosh Baruch Hu, so through the לצעוק ולהתפלל we can we can be able to get past this potential challenge b'shalom and to be saved from it. על כן קשים מזונותיו כפליים כיולדת, therefore, earning a livelihood is twice as difficult as as a יולדת, which is one לידה, דאילו התם ע' קלין והכא ק״מ קלין והבן, and understand it.

גם באר אות ז' further שק״מ קלין הם ב' פעמים ע', that 140 cries is two times 70, היינו קלני מראשי קלני מזרועי, again that's as if The Shechinah is crying out, קלני מראשי קלני מזרועי, that it's my my head is is heavy and my arm we associate with the כוחי ועוצם ידי, the challenges that Hakadosh Baruch Hu's children, as it were, can can relate to bring money into the world and wrongly in an עבודה זרה'דיק way both from a ראש and also from the זרוע, from the way that he relates to intellectually as well as practically, שהם בחינת שני מיני קולות מראשי ומזרועי.

וכל קול הוא בחינת ע' קולין של היולדת, and each one of these קולות, these צעקות that we're talking about is in the in the context of breaking past the potential chitzonim, the potential forces that can hold back the לידה, and the לידה that we're bringing in is not just ממון into the world. People bring bad ממון in all the time, but it's ממון from the source, it's ממון דקדושה. והכא הם כפולים, קלני מראשי, קלני מזרועי, קלני לשון קול, על כן הם ק״מ קולין. And he is tying this back in to קלני is לשון of קול, of ק״מ of צעקות, screams, which is twice ע', which is twice היולדת.

כי באמת, okay, again, כי באמת, כל הרווח המכונה בשם לידה, all profit, everything coming into the world, profit, if a person if what he brings in matches his expenditure, then there was no profit. Profit means that we're bringing in, we're entering in shefa into the world, that's מכונה בשם לידה, that that רווח is called בשם לידה, the the whole is greater than the sum of its parts. When an איש and an אשה come together, they bring another another life into the world, that's a לידה, that's something new, that's new influx of source into the world.

וכל הממון וכל ההשפעות, so not only the ממון, we're talking about שפע, נמשכין רק משבירת תאוות ממון. The ממון is the the the money itself, but the money along וכל ההשפעות, it's really one form, it's part of a greater picture of shefa coming into the world. Hakadosh Baruch Hu send rain, things can grow, and money, all of it is נמשכין רק משבירת תאוות ממון שהיא בחינת אמת, כנ״ל. This is משא ומתן באמונה. This is attaching ourselves to the ארבעה פנים. This is be'etzem the emes. Back to the first paragraph when we talked about Yaakov Avinu establishing the מטבע, attaching ourselves to the פנים דקדושה, to Hakadosh Baruch Hu, to חיים, to the אור פני חיים, to simcha, and we explained how emes and emunah go together, and and and we associated that also with תיקון הברית, but with Yaakov Avinu establishing the מטבע.

So this person who is able to break past the תאוות ממון, which would bring him the other way, with the פנים דסטרא אחרא, which is חושך, which is עצבות, lethargy, it's avodah zarah, it's detaching oneself from the source, וזהו בחינת קושטא קאי. The Gemara says that if you look at the letters of emes, the אלף has two legs, the מם as it were has two legs, and the תיו has two legs. שקר, the bottom of a sheker comes to a point, depending which כתב you're looking at, the קוף has a long point and the ריש has one point.

Emet is something that has קיום. We're going to associate ק״מ with קם, יקום, establishing. Emet, if something is 2 + 2 = 4 is true, why is it true? At least in this world, Hakadosh Baruch Hu made the world so that 2 + 2 is a truism. If I say, where is this person, even if I say something that's true for the moment, it's not inherently true if in a moment it might change. Something that's אמת בעצם has a קיום. The only thing that has בעצם בעצם a קיום is Hakadosh Baruch Hu, an attachment to Hakadosh Baruch Hu, which is בעצם existence, and therefore attaching yourself to Hakadosh Baruch Hu is emet, and again emet and emunah are built on each other as opposed to as opposed to sheker.

And therefore, קושטא קאי, קאי is קם, קם is to be established. כי אמרו רבותינו זכרונם לברכה, ואת כל היקום אשר ברגליהם, the Gemara talks about a pasuk in in דברים י״א, ו', and it refers to it refers to parnasah as יקום. זה ממונו של אדם שמעמידו על רגליו. This is the ממון of a person that stands him up on his feet. ועל כן עיקר המעמיד המעמיד פרנסה היינו ממונו של אדם שמעמידו על רגליו הוא על ידי אמת. The עיקר מעמיד פרנסה, פרנסה that stands one up, is the ממון of a person which is through emet, because emet and together with emunah, emet is associated with Hakadosh Baruch Hu, and therefore the parnasah that a person is getting directly from the source, which is really a relationship, it's down a pipeline connecting him with Hakadosh Baruch Hu, that has קיום, which associates not just with the עבודה of how he relates to money, but the the

way that he related to the work that resulted, as it were, in the money itself, that makes it ממון of קדושה, שהוא בחינת שבירת תאוות ממון כנ״ל, which really happens in advance of when he gets the money, it's as he's relating to the work itself and on the understanding what what what money is is represents. וזה בחינת קושטא קאי that emet has a קיום, אמת stands. היינו על ידי אמת יש לו ממון, through emes he will have mamon, but mamon which is yikum, mamon which stands him up, kum is ק״מ, is the through the 140 צעקות שבבחינת עמידה שמעמידו על רגליו כנ״ל.

אבל שקרא לא קאי, but shekara doesn't stand. Now, not only doesn't it doesn't it stand, what what does that mean? That if a person makes mamon that's not of kedushah, did he really profit? Certainly it gives off the appearance of profiting, but the fact that a person makes money doesn't necessarily mean he profits. On one end of the spectrum we can certainly say that the money is going to come and go, or he's not going to be able to benefit from it. Maybe he'll have illness, maybe it'll he'll end up in debt, maybe he'll invest in things that won't work out.

But even if you can even if you don't say it like that, perhaps we can suggest that it won't have a yikum, it'll be sheker. Why? Because if a person has a certain job in life and that job is associated with with him in a certain station in life, and let's say a person he invests all of his effort, הקדוש ברוך הוא gave him a budget of effort, and instead of using that effort towards Torah, towards mitzvot, towards connecting with with with people for kedushah and for getting close to הקדוש ברוך הוא, he uses all of his efforts, for argument's sake, let's say that this is true, and he goes to make money that otherwise he didn't need for that.

And now instead of spending, for argument's sake, 10 hours making money and 10 hours engaging in learning and kedushah, he spends 18 hours making money and 2 hours. So now he reattributed that effort. So let's say הקדוש ברוך הוא makes it so that out of the those extra hours he takeh makes money, but did he have a yikum? Now he's he's using it instead what's parnasah? I need money in order to buy necessities, maybe some luxuries in order to facilitate my job in life. That money, the the Rebbe doesn't say this, but I'm suggesting perhaps this is one way that we can think about it also why it's not really going to stand him up.

The money is killing him. He had a certain job in life that was associated with him living in a certain way, with certain types of friends, certain types of attitudes, and now that he that that he has money that he's that his תכונת הנפש is not really prepared for, so maybe that's really going to bring his end, it's going to it's going to kill him. So even if he does have that even if he does have that profit and it doesn't automatically get lost. But over here it says אבל שקרא לא קאי, כי שקר הוא עבודה זרה.

Sheker is avodah zarah. Anything associated with הקדוש ברוך הוא is בעצם אמת, that's the truth. Everything הקדוש ברוך הוא has a plan, הקדוש ברוך הוא is מלך מלכי המלכים. השם מלך השם מלך השם ימלוך לעולם ועד. We we have we're talking about David HaMelech recently. David David HaMelech, the the tzaddik the צדיק הדור puts everything together. When we relate to הקדוש ברוך הוא, so then there's a plan, and wherever whichever chelek we have is really our chelek in a shleimut. If one of those people doesn't do it, then it could be that there's something that's missing from the entire system.

But sheker, when I decide to redefine that for my own purposes, I relate to money differently, that's avodah zarah. So where did that priority come from? Something else. Could come from me, it come from I'm self-serving, I'm serving something else, the תאוות ממון, I'm pursuing something else as a goal. כמו שאמרו רבותינו זכרונם לברכה, המחליף בדיבורו כאילו עובד עבודה זרה. Somebody who is deceitful, it's as if he's oved avodah zarah. ועל כן על ידי שקר שהוא עבודה זרה, so that how we said, that's something that's שקר, המחליף בדיבורו is שקר, something that's שקר is associated with עבודה זרה, so now we associate that with with תאוות ממון, and therefore תאוות ממון אין לו שום קיום ומעמד, היינו שאין לו ממון הנקרא יקום כנ״ל.

So now we're associating שקר with עבודה זרה and why? Because המחליף בדיבורו, which is שקר, is עבודה זרה and that is associated with תאוות ממון, and therefore תאוות ממון is associated with שקר. Why? Because it it can't be called יקום because יקום is something from ק״מ, it's something from that that a person broke through with צעקה through תאוות ממון, through 140 קולות, צעקות. And this person did not or he related to תאוות ממון on his own terms and therefore שקר, it's עבודה זרה. וזהו שקרא לא קאי כנ״ל כי עבודה זרה אל אחר, אסתרית ולא עביד פירין.

Something that's שקר, how do you how do you know, or at least one way to tell, how can you know if something is real, if a tree is real or not or if apple is real or not, even if it smells good or tastes good, when you plant the seeds, does anything grow? A something that's שקר is not something that can perpetuate, כמבואר שם במאמר הנ״ל היטב. Go back and look. Okay, we can take a breath. So now, a person who relates to פרנסה not through יקום, קום, אמת, breaking through through the 140 קולות to הקדוש ברוך הוא, but rather it's שקר, which is like עבודה זרה, which we saw המחליף בדיבורו, which is שקר, which is עבודה זרה.

So we said that that is not going to result in any פירות. A person is not going to be מרויח from that. כי על פי הרוב אלו הרודפים ביותר אחר תאוות ממון, a person who is chases, he pursues money, הם עמוסים בעלי חובות. What's the We actually spoke about this a little bit earlier, pursuing money is not because, let's say, a person can't pay his mortgage or can't eat. In that case, a person's not pursuing money, a person is pursuing livelihood, a person is pursuing his ability to eat and to live. When we talk about pursuing money, it's almost divorced from what you're going to use the money on.

In fact, you could find people who have an illness, they can work their whole life, and they can die with wealth under their mattress, in their bank account. So, how much, at what point did they work past when they needed the money for anything? It was only for the pleasure of having, not even בפועל, not even exercising תאווה בפועל and using it for דברים אסורים, just to have the כח of being able, to have בעלות to be able to spend. Some of them even lived like paupers, only so that they should have more and more בכח.

If you if you're מתבונן on this, you come out with something very powerful. A person who pursues money, first of all, many of them end up dying בעלי חובות. They're constantly leveraging, they're borrowing against things to pursue business, ומאומה אין בידם, and they don't actually have anything. You have people that they're engaged in very large business projects, everything is leveraged and they're totally underwater. ואפילו אם אינם מתים בעלי חובות, even if they don't die in debt, הם בחייהם בעלי חובות לתאוותם. That being in debt, I mean, this is an unbelievably powerful powerful idea. What what does it mean to be in debt, right?

It means that I owe. I I have to spend my my efforts and I have to spend my time, my energy just to get back to ground level. I'm underneath. So therefore, one expression of being in debt, even if I have money, but I owe money, and therefore the money that I make is not even my own, what if I'm in debt to this need to pursue money? I don't even know what I'm pursuing the money for, but it's as if I owe, I owe this yetzer hara, I'm a בעל חוב to the ta'avah. I mean, I said it before, but it's just as as I every time I read it, it gives goosebumps.

שהם מתאווים כל כך לממון הרבה עד שהם רצים ויגעים, not only they're רצים, they're pursuing, not even walking, it's not even just the direction they're going, they're they're running. Running takes energy. ויגעים, they become weary, מאוד, כל ימיהם, not just in general, but all of their days, completion, all of it, ביגיעות גדולות, with tremendous amount of effort and weariness, ומסכנים עצמם סכנות גדולות, they put themselves into danger. I think we mentioned, I think it might even be a Beit Yosef, that a young person sacrifices his health for money, and an older person has to sacrifice his money for health, right?

But a person is putting themselves into danger, and again, if we were talking about somebody who needed to eat, that's why they needed the money, that's not what we're talking about, we're addressing the ta'avah head on. If a person does not know what we're talking about, ashreichem. בשביל למלאות תאוותם, only to fulfill their ta'avah, which can never really be fulfilled because it's not a ta'avah towards any end. There's no amount that if I had that amount, then then I have what I need, because you're pursuing the ta'avah. The ta'avah doesn't go anywhere. The ta'avah, in fact, isn't actually to to have If the ta'avah is associated with "I need a certain amount of money in order to afford something specific," so then I would argue that that's not even תאוות ממון, that's תאוות whatever the ממון is for.

So תאוות ממון is just forever. It's always going to be and you're never going to actually reach it. כאילו היה עליהם חוב גדול לשלם, היינו חוב עבודה זרה כמבואר לעיל. This is this outside other force, this strange עבודה, literally. וכל ימיהם אינם יכולים למלאות תאוותם, a person can never fulfill it, ולשלם חוב הזה של תאוותם, to pay off, as it were, the debt of this תאווה, כי אין אדם מת וחצי תאוותו בידו. A person can't die and have even half of the תאווה. They're always way behind the eight-ball. It's not even, "Oh, I have to make that last dollar." A person always has the the the greater half of their תאוות ahead of them, כנ״ל.

נמצא שאין ממונו ממון כלל, his ממון is not even ממון, כי אין לו שום הנאה מממונו. What is ממון? ממון is a way that you can purchase things that you will need or enjoy. Over here, he's not even able to spend his money because of his תאווה to have the money in his bank account or to pursue the money. Since if he doesn't even have הנאה, the ממון, ironically, is not even serving, it's not even defined as money. Money is something you use to purchase it, and over here this person can't even use it to purchase anything because he has to have it, so his ממון is not even ממון.

I mean, you can't you can't say it stronger than this. כי אל אחר אסתריס ולא עביד פירין, because once something is avodah zarah, it doesn't produce, it doesn't give any פירות, it's sterile, כנ״ל, period. ועל כן, אי אפשר I mean, if there was any Torah, many Torot, but if there's a Torah that would be appropriate as we as we really reconcile Rosh Hashanah and these questions, we're davening for הקדוש ברוך הוא מלך, a person should make personal requests, they shouldn't make personal requests, but certainly parnassah, if you ever have a kvitl and people are asking for things, parnassah is high up on the list.

I mean, as we go into thinking about appreciating all of what הקדוש ברוך הוא does for us and davening, I mean, I'm just struck over and over again what an opportunity it is to be going through this Torah. ועל כן אי אפשר להמשיך שפע ומזונות, therefore it's impossible to draw down shefa and מזונות, berachah, flow, mazonot, sustenance, ולהרוויח ממון and to profit from ממון הנקרא ממון, דהיינו ממון דקדושה. This itself is a profound line because when we think about ממון, I would say I can profit in the right way or I could profit in the wrong way.

I can relate to money in the appropriate way, I can relate to money in the inappropriate way. What this line is telling me is that ממון בעצם is something that's ממון דקדושה. Berachah and shefa and sustenance is something that is coming from the source. הקדוש ברוך הוא creates us, הקדוש ברוך הוא sustains us, and He gives us different mechanisms to sustain ourself. Sometimes הקדוש ברוך הוא sends the rain, we have the water. הקדוש ברוך הוא makes plants grow. הקדוש ברוך הוא gives gives us ממון in order to be able to spend on the things that we need.

What this means is that ממון is a way that we can connect to הקדוש ברוך הוא, and if when a person has money, a person has resources, they either don't relate to that as coming from הקדוש ברוך הוא, they're not using that as a vehicle to connect, but rather as a means in and of itself, they're relating to money in a way that they have בעלות over it instead of understanding that הקדוש ברוך הוא was extending them resources and the ability to gain access to that berachah. Not only are they using the ממון for the wrong way, what they're actually doing is disassociating themselves from the source of berachah.

That's not even ממון, it's just it's a facade. It presents itself as money, but that's not actually the true representation of what the ממון is. שיהא שמח בחלקו, שזהו עיקר עשירות. ממון דקדושה is where a person is attaching to הקדוש ברוך הוא. That means a person is finding himself within שלמות. הקדוש ברוך הוא עשה לי כל צרכי. הקדוש ברוך הוא created us. The ריבונו של עולם gives us everything that we need to fulfill our task. הקדוש ברוך הוא created a world, we're in the world, we're part of it, we're part of that mission. We have a חלק of that mission.

That חלק is our שלמות. That portion that that is assigned to us is our חלק in that שלמות, and therefore we find simcha. Therefore, we relate to it as a שלמות, we're settled, we're בשמחה. Simcha, it's it's interesting, I was thinking simcha, we usually think of the one one type of simcha as exuberance and joy and happiness, but simcha is really a feeling of of שלמות and of being settled. If a person on Rosh Hashanah, Yom Kippur has an unbelievably serious, intense tefillah, afterwards they'll be unbelievably happy, they nailed it. Even if l'havdil a person on on Tisha B'Av, they hear Eicha and they start crying, that tefillah will have made them incredibly happy, they were in the zone, they nailed it.

Simcha is when a person finds them finds themself in שלמות, they attach themselves to purpose, שזהו עיקר עשירות, and now that becomes really what עשירות is, because what's עשירות? עשירות is where I have everything and more, but I have all of the resources that I need, I'm not strapped. A person who's an עני doesn't have what they need, they're in a state of חיסרון. So if a person is שמח בחלקו, it doesn't make a difference that they have a חלק, they don't have all the money in the world, they don't have all the money that theoretically they could have.

They have everything that they could have, because now that they live a life attached to הקדוש ברוך הוא and purpose, anything that they have that would be extra would only be a cause for distraction. Maybe they would start spending it on things that they don't really need, or they would start pursuing it, they would start relating to it differently. When I relate to money as something הקדוש ברוך הוא gives me to fulfill my purpose, anything less leaves me lacking, but anything more is also weighing me down. כמו שאמרו רבותינו זכרונם לברכה, איזהו עשיר השמח בחלקו, which we said all the way in the introduction.

Who's an עשיר? A person who finds simcha with their חלק. כי על ידי שבירת תאוות ממון, through breaking the תאוות ממון, where the ממון takes on a תאווה, the ממון takes on a life of itself, שהוא בחינת אמת, that that's taking me away from the source. So if there's a source, כביכול a reservoir, and the ממון is what I get from that source in order to be able to divert it to what I need, that's an attachment to emes. When I start pursuing not the source and my attachment to the source, but I start pursuing ממון for something in and of itself, then I am disassociating myself with emes.

I'm now going to be in חושך, שמשם עיקר השפעה כנ״ל, because it's from the אמת, it's from the source, that's where the עיקר השפעה is from. And when I take myself away from the source and I start pursuing just the the dollars here and there, instead of that being my connection, that's actually taking me away from the אמת. ועל כן קשה מזונותיו כפליים כיולדה, and therefore parnassah is twice as difficult as יולדה. Again, both birth and both parnassah are bringing something, bringing shefa into the world. We explained some of the differences between them earlier. כי צריך לילך ולעבור ולשבר הק״מ קלין של תאוות ממון כנ״ל.

In order there there is a process associated with bringing shefa, bringing הולדה into the world. That process could be bring דעת into the world, it could be שבע קלין, שבעים פנים לתורה, attaching myself to the אור, attaching myself to the חכמה of הקדוש ברוך הוא. And we said that ממון is two is two steps removed from that, or one one extra step, right? Not only are you bringing it to the ימין, not only are you bringing it down the אור התורה, the שבעים פנים לתורה, but I'm bringing it over that ומשמאלה עושר וכבוד. Now I have to bring it over to the left side, it's a double process.

And therefore, not only is there 70 קלין that have to break through to be able to to be able to bring the shefa into the world, it's actually going to be ק״מ, אשר רק על ידי זה יכולין להרוויח ממון. And this ממון we're talking about is ממון דקדושה, true ממון. It's only through the ק״מ קלין that a person is going to be able to profit in a way that's true עשירות. כי עיקר השפע נמשך מאמת. The true shefa, the true ממון, עשירות, is coming from אמת, which means that you have to be associated with אמת, which means that you have to break through to attach yourself to the אמת, and break past all the sitra achra, all the קליפה, all of the things כוחי ועוצם ידי at both levels that could attach yourself and take, as it were, the ממון into their realm so that you associate it with your own intelligence, with your own

handiwork, and that's taking you away from a relationship with Hashem, שהוא בחינת שבירת תאוות ממון. A person has to break the תאוות ממון, ובזה מקושר המאמר היטב. And now we can understand this מאמר very well. Breaking תאוות ממון itself is unbelievable because it means that there's something to be broken. We're not even we're not saying that a person, again, went down the wrong path and now they have to climb back out. The תאוות ממון is there, it's like a יולדה. It's something that's part of the human experience, and it's our job to be able to break past that, to attach ourselves to הקדוש ברוך הוא, והבן שם היטב מאוד, כי דברי רבינו ז״ל הם עמוקים מאוד מאוד, ויש בהם עמקות גדול.

Okay, a lot of modifiers over here. It could be that each one of them is coming to tell me something different, but suffice it to say that this Torah not only lays out the the the job and the עבודה in front of us, we we said we have to overcome our challenges and purify the way that we relate to mamon, but it gives us a profound and a fundamental new understanding of how we look at so many of the things around us: parnasah, tzedakah, sustenance, supporting ourselves and those and our families. Ve-atah, this note is it's either from Rav Natan or from the author of the Parperaot la-Chochmah, but it was in one of the printings and we we're going to read it as part of the text: ועתה מובן היטב מה שאמר על אימא לן מידי דכדיבי, going back to the conversation when the Athenian scholars presented רבי יהושע בן חנניה: tell us something

false, שקרא תאוות ממון מילי דכדיבי. Interestingly, there's two ways really of learning the statement. We'll have to see how we learn it. Is this something that is false, it's a false statement, or is this something that is falsehood? Tell me something that represents falsehood itself, it's a facade. היינו שקר, עבודה זרה, כמו שכתוב שם, כי בוודאי הוא בחינת שקר. Tell us something that's a total bechinah of sheker. What's avodah zarah? When a person has a certain relationship with something and they relate to that as the source. When they walk over to the store clerk or the manager, and they say, instead of paying you $100, how about this: I'll give you $20, I'll do you a favor, and I want you to give me the item.

All of a sudden, they're replacing the source, the owner of the store, with the interim thing that they have a relationship with. HaKadosh Baruch Hu makes a drought. Why? So that people are going to do introspection, they'll make a ta'anit, they'll do teshuvah. And instead, a person goes to the local rain god, they do a rain dance in order to make it rain. This is why we see there's a A person can say that HaKadosh Baruch Hu is the ultimate source and still be serving avodah zarah, still relating to some interim source, you know, in a spiritual sense as a source of a source of shefa, a source of berachah.

This is mamash what תאוות ממון is. Mamon, again, is shefa, it's berachah. That, but the berachah is really coming from the reservoir. A person turns on the pipe and it goes through the pipes, and then it comes to them. If a person had a way to manipulate the pipes in order to get water rather than doing avodah, as it were, to the source, the source, the reservoir, the source of sources. HaKadosh Baruch Hu says, "I want you to be attached to Me and I will give you the water. I will give you the berachah. I will give you the shefa." Instead, this person not only finds another way that he wants to get the shefa, but he doesn't even relate to it as coming from an unlimited source from It doesn't relate to it as coming from HaKadosh Baruch Hu, the Ribbono shel Olam, the one who's constantly creating the world for a purpose and

assigning this person part of that part of that chelek in the beri'ah and saying, "I will support you." Instead, this person wants to pursue money for his own purposes, on his own terms, or even if he's doing the right thing, it's something between anything between geneivah and just being selfish or being stingy. כי נדמה לו שמרויח ומרויח. He thinks that he's going to get around the system and he's going to make money and then he'll feel good about that. Instead of using his efforts towards what Hashem wants him to use his efforts on, instead of going to daven, instead of spending time learning, instead of spending time working on himself, he's going to spend more time at work.

He's going to spend more time having money so that he can spend it on luxuries or on things that he wants to recreation. ולבסוף אין בידו מאומה. Hashem made the world, it's going to be Rosh Hashanah, HaKadosh Baruch Hu is going to decide on Rosh Hashanah the what the purpose of the world is for the coming year, how that's going to be executed, and each person's place in that task, and what resources they need to do that task. Now you have a person who can either attach himself to that task and now get all the resources that he needs, or he's going to pursue money.

And it's it's a high level when we think about it, even is he going to be davenen for the money? What are you davenen for money for? Just make HaKadosh Baruch Hu the Melech and you'll have everything you need. This person wants money on his own terms and he wants to spend it on what he wants to spend it on, right? In the end, he's not going to have any more than was assigned to him. If Hashem says you're supposed to have $1,000, and this person goes and they make their $1,000 and they go steal another 500, Hashem is going to even it out at the end.

There's no way to get around HaMakom, you can't get around רצון השם. Hakadosh Baruch Hu is the kivayachol the entire HaMakom, the entire universe of possibilities of where anything is going to come from. The fact that you try to manipulate the system is not going to be successful, but in the interim it looks like that. In the interim you don't see the מלכות, the שכינה is in גלות, you're operating on your own terms, we don't see that clarity in the world, this person thinks he's going to get around the system. Why? Because he doesn't relate to ממון as being a connection between him and the source, he relates to ממון on his own terms, כמו ששכיח עתה בעולם.

Perhaps by the way, we could say this is why famously money spent on Shabbos doesn't come off the cheshbon. What's Shabbos? We work six days, for six days we have a task that we have to work in order to make money, cuz that's our chiyuv. On the seventh day, a person doesn't have a seventh less income because they rest on Shabbos. On the seventh day, they're attached to Hakadosh Baruch Hu, they're attached to the source. So therefore, any money spent in order to have oneg Shabbos, in order to appreciate that relationship, that's also operating on a different cheshbon.

Similarly, perhaps we could say that's why there's a different cheshbon to maaser. A person has 10 things: nine is for me, one doesn't belong to me, one of them is for me to pass on, that's maaser. I don't have any בעלות over this money. It's assigned to me and that's you know a person is not That's why even a person is not supposed to estimate maasrot. Why? Because if I'm estimating, maybe I'll estimate up, and that's a wonderful thing. I'll give tzedakah, I'll give credit, but that's because it's mine to give. When I give exactly maaser, I'm just drawing a line down and saying that this money doesn't belong to me in the first place.

If it doesn't belong to me, I get it's not on my cheshbon. That's why it's going to come back to me. There's a there's a a brachah associated with maaser that a person that says could even test Hakadosh Baruch Hu on that, because when a person spends money on Shabbos, when a person gives maaser, it's not on their cheshbon. If anything, it's actually an attachment to Hakadosh Baruch Hu when they relate to ממון as this vehicle to attach themselves to the source. ועל כן כל זמן שיש בידו הממון אינו חי כלל. But this other person who makes money and he relates to תאוות ממון, even when he has the ממון, that's not chayim.

What's chai? Chai is energy, אלוקים חיים. Chayim is the life within us. What's the difference between a perfectly intact dead body, a corpse, and somebody who's alive? The neshamah, the attachment to Hakadosh Baruch Hu. This person who is serving the תאוות ממון, when he has that money, he relates to his sustenance as something that's disassociated from Hakadosh Baruch Hu, his life is not even life. He's self-serving, it's avodah zarah. True life is attachment to Hashem. This person is just like he's still walking, but he's not really alive. It's the example we've given before about like a leaf that falls off a tree.

It might be green, but it's just dying a slow death. Or I think the Gemara in places gives an example of like a lizard when you cut the tail off and the tail is still moving. ועל כן, כל זמן, yeah, sorry, כל זמן שיש בידו הממון אינו חי כלל, מאחר שאין לו שום שום הנאה מממונו, he's not going to get any hana'ah from the money, כי חסר לו בכל פעם יותר. First of all, once he's pursuing money, the more that he if he has $100 he wants $200, if he has $200 he wants $400. The more that he has, the more that he feels the חסר, because again, he doesn't want the money for the for some sort of a pleasure, then he wants the pleasure and the money's just how he gets it.

He wants the money for its own sake, and therefore the more that he has, he can't even enjoy what he has, because the more that he has, he only feels the lack. והוא בעל חוב תמיד, either because he actually has debt because he goes into a cycle of borrowing money, or he's a baal chov to the ta'avah itself, which, again, what's a baal chov? Somebody who's below below sea level, he's below the ground level, rather, he's below the line. He has to pay off his debt just to get to ground zero. על כן השיב להם, and therefore Rabbi Yehoshua ben Chananya said, היינו מילי דכדיבי, היינו שקר, this is something that's false, this is falsehood, שנדמה להם שהם מרויחים, ובאמת אינם מרויחים כנ״ל.

This is the facade. A person they see money coming, they see going, they think that they're profiting, but, like we said before, it's not only that the mamon is being used the wrong way, that's not even what money is, it's a facade, it presents itself as money. What is money? Mamon, money, ממון דקדושה, is shefa coming from the source in order to sustain oneself, so that he can attach himself to HaKadosh Baruch Hu. This is dollar bills, but it's not mamon. כי מתים בעלי חובות, this person is never really alive, he's a baal chov and then he dies as a baal chov.

כי על פי רוב הם נשארים בעלי חובות ממש, either literally the person is in debt, או שהם בעלי חובות לתאוותם כנ״ל, or like we explained, he's a baal chov to his ta'avah. עיין כל זה היטב לעיל, look all back very well, ותבין אתה איך הכל מקושר יפה, and you'll see how everything we said is tied together. והעיקר שתבין הדברים היטב, understand it well, emet, that what we said is truth, it's not just a nice vort, this is this is mamash emet. We peeled away all the sheker. This is the emet of the the physical world, of the money, of sustenance, of everything that we deal with all day long, lemaaseh.

So again, a person has to understand well, emet, get to the truth of what we're saying, and lemaaseh. What we're saying is it might sound very high, but it's practical. Lehishtadel, a person has to work, להציל נפשך, it's hatzalat nefashot. Otherwise, otherwise we said a person's not even alive, a person go through their whole life and they're not even alive. להציל נפשך ממר ממות שהיא תאוות ממון כנ״ל, from the bitterness of תאוות ממון. And this is there's Tehillim where Dovid HaMelech talks about the רשעים getting ahead, this is an unbelievable nisayon, especially when we see other people who might be serving תאוות ממון and they seem to be living it up in the short term, but the the idea of תאוות ממון can suck the life out of a person within their own self, when they relate to what other people have, and they start having a society where they're always looking to their right,

looking to their left. When a person understands that every single second it's an opportunity to attach to Hakadosh Baruch Hu, and that's how they have to relate to the physical world around them, to all of their possessions, to what's been assigned to them during life, and, yes, and through the chiyuv of going to work, so therefore הנני מוכן ומזומן to go to work, to try to make a living, but anything I get is Hakadosh Baruch Hu now pouring shefa down because I fulfilled my chiyuv, I'm attached to Hakadosh Baruch Hu, Hashem is now supporting me and sustaining me.

When I live that life, I can be sameach b'chelko, I can achieve shleimut. It doesn't always mean we daven on Rosh Hashanah that we should have a good year and a sweet year. Something could be good and not sweet, medicine could be bitter, and it could be sweet and not good, something that's very sweet and it's not healthy. We daven for a good year Im yirtzeh Hashem, we daven for a sweet year Im yirtzeh Hashem, and when a person is sameach and they reach שלמות בחלקו, it's only a chelek, but they reach this shleimut, then they can mamash live a life of happiness, a life attached to emet, a life attached to Hakadosh Baruch Hu, a life with the הארת פנים, a life full of light, and as opposed to just getting sucked into the bitterness of the מות of תאוות ממון.

Okay, and we will, there's a little bit left, we will finish.