Translation:Likutei Moharan/23

“Tell us something false.”

He said to them, “We had a mule. It gave birth and there was a note hanging on its neck. It read: Your father’s estate owes me one hundred thousand coins.”

They said to him, “Does a mule give birth?”

“That’s the falsehood!” he answered.

“Salt, when it spoils, with what can it be preserved?”

“With the placenta of a mule.”

“Does a mule have a placenta?”

“Does salt spoil?” (Bekhorot 8b).

“Tzivita Tzedek (You commanded the justice) of Your testimonies, and mighty faithfulness.” (Psalms 119:138)

[Shining Faces]
There is a countenance of holiness—shining faces, the aspect of life, as it is written (Proverbs 16:15), “In the light of the Living King’s countenance.” It is [also] the aspect of joy, as in (Psalms 16:11), “[You will make known to me the path of life,] the fullness of joys in Your countenance.” It is also written (Genesis 45:27), “And Yaakov’s spirit came alive”—this is the aspect of joy.

And there is a countenance of the Other Side—darkened faces, melancholy, idolatry. As it is written (Exodus 20:3), “You shall have no other gods before My countenance.”

Now, those people who succumb to the desire for money and do not believe that the Holy One can provide man with a livelihood through an easy way, extend great effort in chasing after their sustenance. They eat their bread with sorrow, as in (Genesis 3:17), “with great sorrow you will eat,”—sorrow being melancholy. Such people are tied to the countenance of the Other Side, “other gods,” darkness, the aspect of death, as is written (Lamentations 3:6), “He set me in darkness [as those long dead].”

Of them it is said (Ezekiel 7:19), “… and their gold is as something impure.” This corresponds to idolatry, as our Sages taught (Shabbat 82a): How do we know that idolatry makes impure like a menstruating woman? For it is written (Isaiah 30:22), “…[and the gold binding of your molten images] you will cast away as a monstrous thing.”

But those who conduct their business matters faithfully are attached to the light of the countenance of holiness. For there is no faith without truth, as is brought in the Zohar (III, 198b): “That is justice; that is faith.” {And it is concluded there: “It is called faith only when attached to truth.” Thus faith comes essentially through truth.} And truth is the Light of the Face, as is known.

This is what our Sages said: “And he graced the city’s countenance” (Genesis 33:18) —one says he struck a coin for them, and one says that he established bathhouses for them (Shabbat 33b). These are one and the same, they do not disagree. This is because Yaakov is the personification of truth, as in (Micah 7:20), “Give truth to Yaakov.” He also corresponds to the Light of the Face. And as soon as he arrived [in Shekhem], faith was rectified.

This is the meaning of, “he struck a coin.” He rectified the desire for money. And when he rectified greed, the blemish of idolatry was also rectified. And this is the meaning of, “he established bathhouses for them.” As it is written (Exodus 2:5), “The daughter of Pharaoh went down to bathe.” Our Sages expound that she went to cleanse herself from the idolatry of her father’s house (Megillah 13a).

This is the meaning of, “And he graced the city’s countenance.” Specifically “countenance,” the countenance of the Other Side, which is a coin—namely, the desire for money.

For all idolatry is based in money. This is why the word mamon (money) with its letters is numerically equivalent to one hundred forty; to counter the one hundred forty calls which the Divine Presence screams—“Heavy is My head! Heavy is My arm!” (Sanhedrin 46a) —over those who succumb to greed. This is idolatry, inclusive of all the idolatrous practices of the seventy nations. {This is why there are one hundred forty calls, twice seventy. For the Divine Presence screams a double call, corresponding to: “Heavy is My head! Heavy is My arm!”—an aspect of double calls. In other words, there are twice seventy calls that the Divine Presence screams for those who succumb to the desire for money, which is [the] idolatry inclusive of all the idolatrous practices of seventy nations.}

This is what our Sages taught: Earning one’s livelihood is twice as difficult as childbirth (Pesachim 118a). For the woman in labor screams seventy calls before giving birth. But here there are one hundred forty calls, which is twice seventy.

And this is: Be not wicked biphnei atz’mkha (before yourself) (Avot 2:13) — biPhNeI corresponds to the PNeI (the countenance) of the Other Side which comes as a result of the desire for money. For he does not believe in the Holy One, that He sustains and provides. But he thinks (Deuteronomy 8:17), “It was my own strength and the power of my hand that brought me all this prosperity.” And this is ATZ’Mkha, linguistically similar to “OTZeM (the power) of my hand.”

[Circumcision]
And know! by rectifying the holy brit (Covenant) he is saved from the countenance of the Other Side. Through the blood of circumcision, the blood of menstruation—the desire for money—is rectified. As it is written (Zechariah 9:11), “Also with the blood of your covenant”—through circumcision—“I have freed your prisoners from the pit.” “The pit” is the spleen, melancholy, “with great sorrow you will eat.”

For the Covenant corresponds to salt, which sweetens the sorrow of earning a living. As is brought in the Zohar (I, 241b): “Were it not for salt, the world could not bear the bitterness.” This is the meaning of (Numbers 18:19), “The covenant of salt is eternal”; and it is (Leviticus 2:13), “Do not leave out the salt of the covenant of your Lord.” Specifically “your Lord,” for through this you become bound to Godliness and separated from idolatry. As it is written (Job 19:26), “From my flesh I behold God.” By virtue of rectifying the brit, he causes “the light of the Living King’s countenance” to shine upon himself.

And this is: With salt, money is lessened (Ketuvot 66b). This is because through salt his desire for money is lessened.

[Greed]
'{ “He shall drive the enemy from your countenance and proclaim, ‘Hashmeid''! (Destroy!)’” (Deuteronomy 33:27).}' And this is the meaning of, “He shall drive the enemy from your countenance”—“from your countenance” of holiness; “and proclaim, ‘haShMeiD! ’”—linguistically similar to ShMaD'' (apostasy), idolatry, namely the desire for money. For all Jews are considered tzaddikim by virtue of the Covenant. And because of this, when He drives away the enemy from their countenance of holiness, He causes these enemies to succumb to the countenance of the Other Side—namely, apostasy.

Thus [for] each and every tzaddik, when the Holy One wants to drive away the tzaddik’s enemy, He causes the enemy to succumb to greed. This is because “the tzaddik is an eternal covenant” (Tikkuney Zohar #48, p.85a), and the tzaddik’s enemy, the one who quarrels with the tzaddik, has no salt to sweeten his bitterness. For “with salt, money is lessened”; because, essentially, greed is only diminished through the Covenant.

This is why it is said of Zevulun, who was beloved to Yissachar (Deuteronomy 33:18), “Zevulun, rejoice.” “Rejoice” is the reverse of “with great sorrow”—“the fullness of joys in Your countenance.”

Thus, when Rachav asked for a sign of life—as in (Joshua 2:13), “That you will keep alive my father and my mother”—she said, “… and give me a true sign” (ibid.:12), for truth corresponds to life, as explained.

And they said to her (ibid.: 18), “This tikvah (strand) of crimson thread bind for yourself.” “Tikvah” alludes to faith, as in (Jeremiah 31:16), “There is tikvah (hope) for your end.” And faith is the End-of-Days because all the traits are based upon it, as in (Makkot 24a): Chabakkuk came and based them on one [principle, as is written (Habakkuk 2:4), “The tzaddik lives by his faith”].

And the “crimson thread” corresponds to the Z’RiChat (the shining) of the Light of the Face, as in (Genesis 38:30), “…[with the crimson thread on his hand… Yehudah] named him ZeRaCh.”

“For the darkness covers the earth… but upon you God shines” (Isaiah 60:2). This is because “darkness” corresponds to: “with great sorrow,” the worry and desire for livelihood, a pain which is “double that of childbirth,” darkened faces, idolatry. “But upon you God shines”: this is faith in God, the Light of the Face, “And he graced the city’s countenance,” the rectification of the coin, [i.e.,] the rectification of the desire for money, corresponding to “Zevulun, rejoice.”

This is the meaning of (Berakhot 8a): [When a man takes a wife they ask him,] “Found or find?” This is because a livelihood corresponds to a wife. As our Sages said: Whoever interferes with his friend’s livelihood is as if he had relations with his wife (Sanhedrin 81a). And a livelihood which is “with great sorrow” corresponds to (Ecclesiastes 7:26), “I find that more bitter than death is the wife.” {This corresponds to the bitterness of the world which has to be sweetened with salt. As explained: “Were it not for salt, the world could not bear the bitterness.” Conversely, therefore, of a livelihood which is holy it is written (Proverbs 18:22), “He who has found a wife has found good.” “Good” corresponds to the tzaddik, the covenant of salt which sweetens the bitterness, namely the desire for, and sorrow of, livelihood.}

And a livelihood, which corresponds to “Zevulun, rejoice in your going out,” is an aspect of “He who has found a wife has found good.” And “good” is nothing other than the tzaddik (Yoma 38b); namely the Covenant, as in (Isaiah 3:10), “Say of the tzaddik that he is good.”

Moreover it is written (Exodus 2:2), “She saw that he was good”—for he was born circumcised (Shemot Rabbah 1:20). And “good” is nothing other than light, as in (Genesis 1:4), “God saw the light [that it was good]” (Shemot Rabbah, ibid.). This corresponds to “But upon you God shines,” the aspect of the “crimson thread.”

[Mezuzah]
And this is the concept of meZuZah. For we find in the Midrash (Bamidbar Rabbah 22:8): Why are [coins] called ZuZin? because they ZaZ (move) from one person to the next. {“Shadai (The Almighty) will be your treasure, and money will fly to you” (Job 22:25).}

And this is the meaning of, “Shadai will be your treasure”—that is, through the mezuzah; “and money will fly to you”—through this your livelihood will fly into your hand. This is because Shadai corresponds to the Covenant, as in (Genesis 35:11), “I am God, Shadai; be fruitful and multiply.”

This is what our Sages expounded (Jerusalem Talmud, Berakhot 1:5): The Ten Commandments are [all alluded to] in the Shema … and the commandment “You shall not covet” (Exodus 20:14) parallels “And you shall write them on the mezuzot” (Deuteronomy 6:9; 11:20). This is because by virtue of the mezuzah, the money’s attraction is eliminated; as mentioned above: “With salt, money is lessened.” {“And ziz sadai (the bird of the field) is with me” (Psalms 50:11).}

And this is the meaning of, “And ZiZ”—money—“SaDaI is with me.” Through guarding the brit, through mezuzah, he merits the aspect of “Zevulun, rejoice.”

And this is what our Sages said: “And you shall write them”—the writing shall be whole (Shabbat 103b). This corresponds to (Genesis 25:27), “Yaakov was a whole person.” For through him—“And he graced the city’s countenance”—there was a rectification of the coin.

This is also what our Sages said: Length of days is as a result of the mezuzah (Shabbat 32b). This is because juxtaposed to “And you shall write them” is [the verse] “In order that your days be lengthened” (Deuteronomy 11:21). As explained, the light of life comes from conducting business matters faithfully. And this is what they said: A verse may be expounded based on what “faces” (precedes) it (Shabbat, op. cit.). In other words, this corresponds to the Light of the Face, which is a sign of life.

This is the reason that the mezuzah is affixed to the upper third of the doorpost (Menachot 33a). For our Sages have taught: A person should always divide his capital in thirds: a third invested in business, [a third in the ground, and a third in cash] (Bava Metzia 42a). The third invested in business is the upper third, as in the teaching of our Sages: Fifty producing more is better than two hundred sitting idle (Jerusalem Talmud, Peah 8:8). And faith should be mainly applied in business matters, as in (Shabbat 31a): Have you conducted your business affairs faithfully? Thus the essence of money, where one needs faith, is in the upper third—the third invested in business.

[Money / Faithfulness / Idolatry]
{“Tzivita tzedek (You commanded the justice) of Your testimonies, and mighty faithfulness.”} Now, all the mitzvot that a person performs without money—he does not want to spend any money on the mitzvah—this aspect is called “justice.” This is the meaning of, “You commanded the justice of Your testimonies.” But when the mitzvah is so precious that he does not feel the loss of money, this aspect is called “faith.” For faith is mainly in money—when he breaks the desire for money, as explained—which is where the countenance of holiness is found.

And this is the meaning of, “… and mighty faithfulness”—this is money, as in (Deuteronomy 6:5), “with all your might.”

This is the explanation of what the Wise Men of Athens said: Tell us something false — This corresponds to an untruth, idolatry. As our Sages said: Whoever doesn’t keep his word is as if he served idolatry (Sanhedrin 92a).

'''He said to them: We had a mule. It gave birth' — “A mule” is a PiRDah''. This is the aspect of idol worshippers who dwell in PeRuDa (separation). As is brought in the Zohar (II, 95a): “They start out united but end up disunited.” It gave birth — This corresponds to profit, which is referred to as “birth.”

And they said to him: Does a mule give birth? — This is because [it is said of] idol worship: “An other-god is sterile… and produces no offspring” (ibid. 103a).

And he answered them:And he answered them: That’s the falsehood — In other words, the untruth. It seems to them that they are profiting, but in truth they are not profiting.

'''and there was a note hanging on its neck. It read: Your father’s estate owes me one hundred thousand coins''' — “Your father’s estate” is idolatry, as in (Jeremiah 2:27), “Who says to [an idol formed from] a tree, ‘You are my father.’”

And idolatry is a debt, it tilts everything to the side of debit. All those attached to it are debtors. As is readily observed, this burden hangs around the necks of people: they do not make do with the money they have, but borrow money from others. It appears to them that they are benefitting greatly, but afterwards die debtors. And even if they do not die owing, they live their lives owing. They put themselves through great toil and endanger themselves by traveling for a little bit of profit; in order to pay off their father’s debt, the debt of idolatry, for it is a mitzvah to fulfill the wishes of the deceased.

And this matter is like a bequest from their father, that they should pay off his debts. This is how Maharsha explains it: “There was a note hanging on its neck”—a will.

And afterwards they said to him:

Salt, when it spoils, with what can it be preserved? — For the rectification of the desire for money is the rectification of the covenant of salt, as explained.

So they asked him: A person who has rectified his brit, if he succumbs to the stench of greed, how can he be rectified? And he answered them:

With the placenta of a mule — For in truth there is a further rectification for greed: he should look to the source from which all money and bounty come. By focusing there his desire will be eliminated. This is because there, at its source, the influx of bounty is an entirely clear light and a spiritual delight. It only becomes below. Who is the fool that would turn away (cf. Proverbs 9:16) —casting off spiritual delight and choosing material pleasure?

However, it is impossible to achieve this focus without first rectifying the brit. As it is written, “From my flesh I behold God.” It is first necessary to rectify the holy flesh, and then it is possible to observe Godliness. Because of this the main rectification of the desire for money is by means of the Covenant. And when a person rectifies his brit, it is impossible to succumb to greed. This is because through salt the desire for money is lessened, as above.

Now, the source of bounty is referred to as “placenta,” for that is where the offspring rests. This is because the placenta is an aspect of the “doors of my womb.” For a woman has two doors, as in (Job 3:9), “He did not close the DaLTey (doors) of my womb.” From two DaLeTs is made the form of a closed mem, which is where the offspring rests. This corresponds to the mem days of the formation of the offspring (Niddah 30a).

Likewise Above, there are doors of heaven from where the influx of bounty is spawned. As it is written (Psalms 78:23,27), “He opened the doors of heaven… and rained upon them meat [as plentiful as] earth.”

And this is what he answered them:

With the placenta of a mule. This is the rectification for the one who guards the brit when he succumbs to the desire for money. And they said to him:

Does a mule have a placenta? — For idolatry does not even have a womb. He said to them:

Does salt spoil? — For the truth is that one who rectifies the brit does not succumb to the desire for money.

[Trust in God]
“Men of bloodshed and trickery will not have half their days, [but I will trust in You]” (Psalms 55:24). That is, someone who is contentious succumbs to greed. His days are consumed with running after luxuries.

This is the meaning of, “will not have half their days”—man dies without even half his material desires satisfied (Kohelet Rabbah 1:34). This is “will not have half”—he will not achieve half his desires, as brought above on the verse, “He shall drive the enemy from your countenance and proclaim, ‘Destroy!’” Study there.

And thus [the Psalmist] concluded: “but I will trust in You,” which is the opposite of greed. For someone who is steeped in the desire for money does not trust in God. He serves all idolatry. Rather, “I will trust in You”—that You can provide me with my livelihood in an easy way. I will rejoice in my lot and not become steeped in greed. Therefore, those who are steeped in [the desire for] money—the greater his wealth, the greater his worries, sadness and melancholy. This is because his money and wealth are in the category of “with great sorrow you will eat,” which is sadness, melancholy, darkened faces, death, as above. So the more money and wealth he has, the more he feels sadness, melancholy and worry. For his money is from the aspect of sadness, melancholy, etc.

This is what our Sages taught: One who increases his possessions increases his worry (Avot 2:7). For he certainly increases worry and sadness because of an increase in possessions and wealth. For the possessions which he owns are themselves the aspect of sadness. Therefore, the more they increase, the more the sadness and worry increase, as above.

Thus money and wealth shorten and consume a person’s days and life. For there is nothing that saps one’s vitality like worry and sadness, as competent doctors know. And the money and wealth add worry and sadness, as explained. Thus he diminishes and consumes his life, for he is bound to the countenance of the Other Side, “other gods,” darkness—which corresponds to death, the reverse of “the light of the Living King’s countenance,” as explained. Therefore, the money kills him. For it is in the category of death, which is sadness, etc. For all this is the desire for money, as above.

This is the meaning of what is written (Genesis 3:14), “You will eat dust all the days of your life.” “Dust” corresponds to money, as in (Job 28:6), “Its dust is gold.” That is, the money and wealth, which correspond to dust, “will eat all the days of your life.” For money eats up and consumes all of a person’s days, as explained. This is because dust corresponds to sadness, which is greed, as is written in the Tikkuney Zohar: Dust is cold and dry. The spleen, too, is cold and dry (#70, p.134a). And from the spleen comes sadness, as is known. Thus the Tikkuney Zohar concludes there: Because of this, “you will eat dust all the days of your life.” This is as explained above. Study there and understand this well.

And this is what is written in the Tikkuney Zohar (Addendum #3, p.140a): “The spleen is Lilit, the mother of the mixed multitude, the levity of the fool. Who is the fool? It is an other-god…. And she is the death which afflicts the infants of those who are guilty; she ensnares them with wealth in this world and afterwards kills them.”

For those who are steeped in [the desire for] money are in the category of “with great sorrow you will eat,” the aspect of the spleen, which is sadness, melancholy and an increase of worries. They are bound to the countenance of the Other Side, an other-god, as above. All this corresponds to the spleen, the mother of the mixed multitude, the levity of the fool, an other-god.

This is what is written there, “and afterwards kills them.” For certainly the money—the aspect of the spleen, sadness, etc.—kills them. This is because the money which he owns is in the category of death, darkened faces, sadness, etc., as explained.

And this is what is written above, “Found or find.” The desire for money corresponds to “I find that more bitter than death is the wife.” For this is how it is explained there in the Tikkuney Zohar (#70, p.134a): “I find that more bitter than death is the wife”—this is the spleen, etc.

But a livelihood of holiness corresponds to “He who has found a wife has found good,” which is the aspect of tzaddik, as explained. For the true tzaddik is spared from this, because the money does not harm him. Of him it is said (Ecclesiastes 7:26), “The one who is good before the Lord will escape from her, [but the sinner will be caught by her].” As it is written there in the Tikkuney Zohar (Addendum #3): And why are they called “infants”? because they lack the knowledge to flee from her. But an understanding heart flees from her—because that is where the tzaddik is. This is the hidden meaning of, “The one who is good before the Lord will escape from her, but the sinner will be caught by her.”

Because one needs great wisdom and intelligence for the money not to harm him, for it not to consume the days of his life. For most of the world gets caught in this, namely in the desire for money. But the money murders and kills them, as explained. And it is only possible to escape from this through the tzaddik. Of him it is said, “The one who is good before the Lord will escape from her.” Happy is he.

Study there in the Tikkuney Zohar and you will see amazing things; how now that Rebbe Nachman, of blessed memory, has opened our eyes and revealed to us these new and amazing introductions which have been explained above in this lesson—only now are the words of the Tikkuney Zohar clearly explained. For now, all the Rebbe’s words are clear. See. Understand. Be enlightened.

Study that which is written there in Tikkun #70 (p.134): If he is worthy, [she will be] “a helpmate” (Genesis 2:18); if not, [she will be] “against him” (ibid.). Of this it is said: “I find that more bitter than death is the wife”—this is the spleen, Saturn, etc. {namely, the aspect of sadness/melancholy, which is the spleen/Saturn/a black vessel, as is known}. “A helpmate”—this is the Divine Presence. Of her it is said, “He who has found a wife has found good, and obtains favor from God.” And because of this, the masters of the Mishnah taught: “Found or find.” Study it well and understand; see that all of Rebbe Nachman’s words are now clearly explained, there and in Tikkun #3.

The lesson, up until the point noted above, is leshon Rabbeinu —the words of the Rebbe himself. From there on the words are mine [Reb Noson], based on additional teachings that I heard [from the Rebbe] but which were not clarified in his holy discourse. I heard and understood more Godly words from him when I merited hearing this lesson directly from his holy lips:

[Livelihood]
'''Earning one’s livelihood is twice as difficult as childbirth. For the woman in labor cries seventy calls, but here there are one hundred forty calls, which is twice seventy.''' See above. For it is necessary to be tested and refined in this desire for money before meriting to conduct one’s business matters faithfully, to earn and “give birth” to money in holiness. In other words, at the time one engages in business it is necessary to be very strong so as not to succumb then to greed at all, God forbid. Rather, one’s dealings should be with honesty and faith, and one should break and eliminate all the thoughts and confusions and the desire for money which one experiences. Instead, one’s intention should be for God alone; in order to become worthy of serving Him through the money that one earns, and to give charity to support those who study Torah, serve God, etc.

This is why “earning one’s livelihood is twice as difficult as childbirth.” For the woman in labor must suffer labor pains and she cries seventy calls before giving birth. But here there are one hundred forty calls that the Divine Presence screams, God forbid—“Heavy is My head! Heavy is My arm!”—over those who succumb to the desire for money.

And before people can profit financially, they need to undergo, experience, be tested and refined in the path of these one hundred forty calls. They need to cry out and pray to God to survive them in peace and be saved from them. Therefore, “earning one’s livelihood is twice as difficult as childbirth.” For whereas there, there are seventy calls, here there are one hundred forty calls. Understand this.

[Breaking Greed]
He also explained then that the one hundred forty calls are twice seventy. That is, “Heavy is My head! Heavy is My arm!” correspond to two types of calls: from “My head” and from “My arm.” Each call is an aspect of the seventy calls of the woman in labor. But here they are doubled: “Kalani My head! Kalani My arm!” KaLani is linguistically similar to KoL (a sound). This is why there are one hundred forty calls.

For in truth, all profit, which is referred to as “a birth,” and all money and bounty are drawn only from the breaking of greed—the aspect of truth, as explained. This corresponds to (Shabbat 104a): Truth stands; [falsehood does not stand]. For our Sages taught: “and all the subsistence at their feet” (Deuteronomy 11:6) —this is a man’s money which puts him on his feet (Pesachim 119a). Thus the main basis [for] livelihood, namely a person’s money which puts him on his feet, is through truth—the aspect of breaking greed, as explained. This is the concept of “truth stands.” That is, as a result of truth he has money, which corresponds to standing because it puts him on his feet.

But “falsehood does not stand.” This is because falsehood is idolatry, a desire for money, as our Sages taught: Whoever changes his word is as if he served idolatry. Therefore, as a result of falsehood, which is idolatry/greed, he has no maintenance and support—he has no money, which is called “subsistence.” This is the meaning of, “falsehood does not stand,” because idolatry, an other-god, “is sterile… and produces no offspring,” as has been clearly explained in the lesson.

For, generally speaking, those who are very caught up in a desire for money die as debtors, having gained nothing. And even if they do not die in debt, they live their lives as debtors to their desires. So great is their desire for a lot of money that they are forever rushing and straining, putting themselves in great danger in order to satisfy their desires. It is as if they are burdened with a great debt to repay—the debt of idolatry, as explained. Throughout their lives, they are unable to fill their desires and pay off this debt of their desires, because “man dies without even half his desires satisfied.”

It comes out that his money is no money at all. He has no pleasure from his money, for “an other-god is sterile… and produces no offspring,” as above. It is therefore impossible to draw an influx of bounty and sustenance, and earn money which is called “money,” namely money of holiness, so that one is happy with one’s lot—for this is the essence of wealth, as our Sages said: Who is wealthy? He who is happy with his lot (Avot 4:1) —except by breaking the desire for money, which corresponds to truth, from which comes the main influx of bounty.

Therefore, “earning one’s livelihood is twice as difficult as childbirth.” For it is necessary to undergo, experience and break the one hundred forty calls of greed. Only by doing this is it possible to earn a profit, because the main influx of bounty is drawn from truth—breaking the desire for money.

With this, the [different concepts of the] lesson are tied together. Understand them well, because Rebbe Nachman’s words are very profound and contain great depth.

[Darkened Faces]
The following relates to section 1. There it is explained that money corresponds to the countenance. See there.

Thus our Sages taught: The countenance of the land are the wealthy. As Rashi expounds on the verse (Genesis 41:56), “There was famine across the face of the earth”—who are the “face of the earth”? These are the wealthy. This is because both money and wealth are an aspect of countenance, as explained.

There [the following also relates to section 1]: The desire for money corresponds to darkness, darkened faces…. Study there. This is likewise alluded to in the Zohar (I, 193a): “He puts an end to darkness” (Job 28:3) —this is the dross of gold.

[The Covenant]
The following relates to section 3: '''“He shall drive the enemy from your countenance and proclaim, ‘Destroy!’”…. For all Jews are considered tzaddikim by virtue of the Covenant.''' Study there.

It is therefore possible for any person who guards the brit more than his fellow, to defeat his fellow, because he is in the category of tzaddik/a countenance of holiness vis-à-vis his fellow. Of him, too, it is said, “He shall drive the enemy from your countenance….”

Because of this, when a person is in a quarrel, he has to be careful not to succumb to a desire for money. For it is possible that the other person is [in the category of] a countenance of holiness vis-à-vis him, and has the power to defeat him. The defeat is that the other makes him succumb to greed, and so he should be on the alert for this.

There [the following also relates to section 3]: For all Jews are considered tzaddikim by virtue of the Covenant. I [Reb Noson] explicitly heard him [Rebbe Nachman] say then, “All Jews—because they are circumcised—are therefore all considered tzaddikim.”

[Guarding the Brit]
The following relates to section 4: 'And this is the concept of mezuzah… And this is the meaning of, “Shadai'' (the Almighty) will be your treasure, and money will fly to you”…. This is because Shadai corresponds to the Covenant.''' Study there. This is the concept of Shadai: “[When God reached the Shabbat of Creation,] He said to His world, ‘Dai! (Enough!)’” (Chagigah 12a). In other words, a person is “happy with his lot.” He says, “Enough!” about what he has and has no desire for more. This corresponds to breaking the desire for money, which is achieved through guarding the brit, as above.

[You Shall Not Covet]
This too relates to section 4: It is explained there: 'By virtue of the mitzvah of mezuzah'', the money’s attraction is eliminated …. Therefore, “And you shall write them on the mezuzot” parallels “You shall not covet.”''' Study there. Now, come and see the wonders of God. It is explained in Jerusalem Talmud, Peah: Artaban sent a beautiful pearl to Rebbi. Rebbi sent back a mezuzah (1:1; Bereishit Rabbah 35:4). On the face of it, this is surprising. Why did he send him specifically a mezuzah and not some other religious object? However, based on what Rebbe Nachman has disclosed in this lesson, the matter is well clarified: The mezuzah in particular eliminates the attraction of money. This is why he specifically sent him a mezuzah, because Artaban had sent him a beautiful pearl—namely, wealth and money. It was worth a great deal of money, which he saw as the main thing. Therefore, to counter this, Rebbe specifically sent him a mezuzah. This is because the mezuzah eliminates the attraction of wealth, as explained.

[Stench of Greed]
[The following relates to section 5:] Salt, when it spoils, with what can it be preserved?… One who succumbs to the stench of greed. Therefore, the expression “when it SaRya (spoils)” was used, for this is a term used in connection with idol worship, as in (Exodus 32:8), “SaRu (They have turned) quickly [from the way that I ordered them to follow].” This is because someone who is steeped in [the desire for] money worships all idolatry, as explained. And so, the idol of each idolatrous nation is etched onto its currency.

Based on these teachings, the intelligent will understand how to explain the entire subject of “gold acquires silver, but silver does not acquire… copper acquires… and the principle: That which is a coin and current is considered money” (Bava Metzia 44a). Study the entire subject there. And the subject of “whether money can be acquired through barter” (ibid. 45b), and also the subject of “something that is treated as money for something else” (Kiddushin 28a) —all will become clear to the wise based on this lesson and a few additional introductions.