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The Rebbe On Money

  1. 5721 Second Day Of Rosh Hashanah – Rosh Hashanah and Future Wealth


The Verse States: “Continually are the Eyes of G-d upon the land from the beginning of the year till the end.”


The word Mireishis (beginning) is written (in the verse) without an alef, which also translates as poor.


Our sages extrapolate, “Any year which begins poor, ends rich.”


Rashi explains, that this need not refer to actual poverty, rather when we pray and supplicate.


In other words, this need not be poverty in the true sense; but the fact that we supplicate “as a poor person,” creates the blessings.


Now as this blessing comes from G-d who is unlimited, hence so the blessing.


Certainly this is the whole point of Rosh Hashanah – physical blessings.


Chassidus explains that the blessing “that it ends rich,” means that this follows immediately the poor beginning.


Seeing that we have already blown the Shofar and said the prayers and blessings on the first day of Rosh Hashanah (and furthermore the second) hence the blessings begin.


Quite simply, that the upcoming year should bring untold fortunes, which is an appropriate preparation for Moshiach (when this will certainly occur.)


  1. 5752 Shabbos Parshas Terumah:  Become Wealthy – Now is the time – Three benefits


Hashem ordains in his Torah that every Jew is connected to gold – in other words, every Jew must be wealthy both spiritually and physically – in the literal sense!


Furthermore, it is not that a Jew must become wealthy, but in fact already is – and if this physically is not here, it’s not that it’s not – rather through our service it will.


Furthermore, the very fact that it takes effort – “digging the mine…”  adds to the incredible benefit… – (in other words (ED.) wealth without brains, could be a curse.)


This applies so much more to our generation, the last of exile, the first of redemption – for we have completed all which was required (in Avodas Habirrurim – the refinement of the world) and all that is missing is to actually greet Moshiach – hence certainly G-d blesses every Jew with gold, silver and copper, quite, literally.


For this we have a clear directive – a Jew must strive to be wealthy both spiritually and physically – beginning with Torah and Mitzvos and continuing to material wealth – in order to be able to do Hashem’s will without material concerns, and to give Tzeddakah, and doing Mitzvos in the most beautiful manner – and generally speaking, to use one’s wealth to turn one’s home into a dwelling for Hashem – a Chabad-House – and also (cause Hashem’s dwelling) through building a shul, school etc.


  1. Likutie Sichos 34 Page 89 – How to get a good Judgment


As we approach Rosh Hashanah – seeing that only Tzaddikim receive sustenance in their own merit – yet through increasing in our charity, hence we will.


  1. Likutie Sichos 8 Page 29 – Charity Mentality



The Torah teaches that we give the best of our first fruits to a Cohen.


There is a profound lesson.


When a Jew has money and can donate it, the Yetzer Hara is likely to tell him – “I understand if you are donating to a synagogue, school etc. – but why give so much money to one person?”


Furthermore, you could even split it (giving to many.)


Hence the first and foremost misunderstanding that allows such erroneous thinking is the belief that the money you earned is yours.


True it may have taken effort, but just as a field’s growth is hardly the result of the farmer (for without the ground, the rain, the seed, the miracle, no food could grow..) hence so to, your money always is Hashem’s.


A Jew must give happily to whatever G-d requests, and in return is plenty rewarded.


  1. Likutie Sichos 34 Page 82 – How To Continually Give


The Torah uses a double expression when speaking of giving, “You should open open your hand”, “You should give, give.”


Our sages teach, this is to teach us that even if required to give to the same person a hundred times!


The Rebbe explains, these two verses also refer to two dimensions: the giver and the receiver.


From the perspective of the giver, it may seem, “I gave once…” but the Torah commands us, that whenever there is a need… – no matter how many times previously… Today he is needing.


Secondly, as it refers to the receiver, our obligation is to ensure that each time we give, we must give everything (not a paltry sum.)


In fact, continues the Rebbe, the very act that we need to overcome our Yetzer Hara (innate selfishness) to continually give and in the max., reveals our highest infinite (not bound by our selfishness) self.


  1. Likutie Sichos 19 Page 135 – How To Continually Give


When a slave is freed, the Torah tells us that he must be given valuable presents.


In other words, a person might erroneously think, well this person is a slave – Do I need that his standards should be truly middle-class…? – however as Hashem repays in kind…


Furthermore, the six thousand years of doing Hashem’s will in which He is the master, hence He undertook to support us, yet when Moshiach comes, He will give infinite gifts!


  1. Likutie Sichos 1 Page 60 – How To Be Above Below


We find that Torah and Mitvos are the ultimate – if this is the case, why did G-d cause us to need to work?


The answer to this we find by Yaakov, who specifically leaves Yeshivah (of Shem V’Ever, and obviously his father’s sublime spiritual space) and heads to Charan (which as the commentaries tell us, refers to the fact, it angers G-d.)


Specifically as Yaakov is going to build a Jewish home and the Jewish destiny, he must do so not within the sacred walls of holiness, but within the mundane and even evil domain.


This of-course is because the purpose of being alive is not to run from life, but rather to integrate Divinity, hence making it a beautiful space.


We see this was Yaakov’s intent, for as he went to Charan, we know he stops and surrounds his head with stones (before lying to sleep.)


The obvious question is, if he needs to protect his body – why the need to only protect his head?


However, in essence, Yaakov was doing a spiritual exercise – for as he was to descend into the morass of the physical, thus it was necessary for him to be aware, that though he would have to work, earn, marry, have children, amass, nonetheless, his primary focus always was, is, and will be the Torah.


  1. Likutie Sichos 4 Page 1099 – How To Unlock Divine Flow


There are two tests – for a wealthy person, his challenge is to believe not that he is the creator (of wealth.)


For the person in dire straits, to still believe.


Both can be educated through the “Ma-an” (the daily seeds which fell, giving the Jews food during their duration in the desert.)


For the wealthy person, the Ma-an which was literally the Jews sustenance (for though people were famously wealthy – having taken the Egyptian wealth, nonetheless being in a desert, their sole sustenance ED.) forced them to daily look heavenward.


In contrast, the Ma-an had a miracle, that if you left over even for one day, it rotted (in other words, a poor person can appreciate, that extra is never a blessing.)


However the key to unlock the Divine infinite flow, is by setting aside one’s ego – acknowledging that everything is merely G-d’s kindness.


  1. Likutie Sichos 5 Page 12 – How To Unlock Divine Flow


We find there is a commentary that explains that after Yitzchok gave Maaser (tithe) on the produce of his fields, he discovers that the same produce, multiplies one hundred times.


In other words, what Hashem is coming to teach us, that from the reward of giving Maaser, man is blessed even a hundred times more.


  1. Likutie Sichos 37 Page 79 – How To Unlock Divine Flow


We can ask, if the ultimate is spirituality, and fulfilling unconditionally G-d’s will, why does the Torah promise physical rewards (as we learn in Shema.)


Furthermore, why would it be so laudable that in the messianic era so many Divine miracles will create a miraculous physical abundance (such as “When you plant things will grow” – “The taste of the tree’s bark will be like its fruit” – all indicating a world of complete physical pleasure.)


The answer is that in truth, everything in the physical flows from the Torah.


Hence when a Jew engages in the Torah (as the Zohar teaches, “First G-d creates through Torah, then Jews maintain through its study”) so this manifests not only spirituality, but the very physical.


However in the era of Moshiach this flow will be apparent.


Likuitie Sichos 30 Page 34 – Why This World And The Mundanity Of Earning Is The Ultimate


We find that when Leah had Zevulun she was happy, naming him Zevulan, indicating that now Yaakov’s permanent home would be in her tent.


In Judaism, a name has tremendous significance (referring to an essential quality) now we know that the quality of Zevulan was that they were businessmen (who supported the Torah learning – Yissacher.)


Why would it be that Yaakov – the best of the forefathers – would specifically dwell within the businessman’s “tent.”


Would it not make more sense to dwell within the tent of Torah?


But we find that G-d himself specifically desires earth – with all her trials and tribulations – narcissism and stupidities – would it not make more sense to desire heaven?


The answer is that the person in the tent of Torah (or soul in heaven) cannot actually be sure – is he really a good person?


Only when faced with trials which s/he overcome – this then is the true sign of his (or her) eternal goodness.


  1. Likutie Sichos 25 Page 213 – How To Access G-d’s Infinite Blessings


We find twice the Torah speaks about Josef’s success.


When he was in the house of Potifar, “Whatever he did G-d made his hand successful.” The second time in the prison, “Whatever he did, G-d made successful.”


The first time it mentions his hand, the second time not.


There are two types of success – one in which we say, “He has a golden hands” – we realize that his good fortune comes from above, yet simultaneously we do recognize his prowess.


The second is that the good fortune is so high, that we cannot help but completely attribute it to G-d.


Now this is fundamentally connected: To the extent that we assume it is our hand – for to whatever extent the ego is involved, is the extent that G-d isn’t – hence when Josef was in prison, which is obviously the greatest sense of humbling, therefore it was his very low station that enables G-d to truly shine.


This is also why specifically through the bitter dark oppressive exile we merit the infinite Divine revelation.


  1. Likutie Sichos 1 Page 86 – How To Access G-d’s Infinite Blessings


Why did the brothers of Yosef not recognize him?


The brothers of Yosef were shepherds, who practically felt, that the only way to live a spiritual life would be to remove themselves from the lies and difficulties of dealing with a false world.


Seeing Yosef, they couldn’t imagine that a Jew could be so connected to G-d, that no matter the circumstance, he is always pure.


This is in essence why G-d made that most Jews should go into the world.


  1. Likutie Sichos 3 Page 823 – Why Work?


We find Yosef tells his brothers that “G-d has made me a ruler over all of Egypt,” hence “tell father to come to Egypt.”


The obvious question is, what’s the connection (just because a son becomes a ruler in a distant country, means his father must descend?)


However Yosef knew that the Jewish people had a mission which necessitated their descent.


And this mission was connected, that within Egypt’s debased immoral narcissistic cruelty, were sparks of holiness (in fact, we know that generally speaking there are 288 sparks of Divinity buried within the physical, which the Jews, being in Egypt redeemed 244 ED.)


This also is a direction to life, as one may not say “why descend?” – “better to live exclusively within the walls of Torah etc.”


The answer is the entire purpose is the bringing of the Torah lifestyle to transform the world.


  1. Likutie Sichos 25 Page 227 – Nature/Nurture


We find an interesting thing, that when Yaakov’s sons tell him that they need to bring Binyomin to Yosef, he initially though hesitant, tells them to take elaborate gifts (to appease the ruler) and then he says “and may G-d make him merciful.”


The Jewish way (as we see even in Yaakov’s conduct elsewhere) is to first pray (and then work within the natural limitations.)


Why the change?


The lesson is that as Yaakov saw this in a natural occurrence (namely that the ruler thought they were spies) nonetheless though the solution seemed obvious (after all, he had requested to see Binyamin) a Jew knows that nothing with his life, truly is natural.




  1. During Dollars 5751 26 Shvat – Ensuring G-d’s blessing


To one who requested a blessing the Rebbe said: “Perhaps take G-d as your partner – when you promise him ten percent of your profit – he will accept and bless.”


  1. During Dollars 5751 20 Sivan – Ensuring G-d’s blessing


One requested a blessing for business wealth


Rebbe: Do you have a charity box in the business?


The individual – I do at home.


The Rebbe – You need business not only in your home, but also in your business; hence leave that one there, and put one in your business, and place this dollar in it.


(It seems the Rebbe foresaw how a charity box with coins within, bring blessings.)


  1. During Dollars 5751, 20 Sivan – People Have


One came by and told the Rebbe that young Anash families lack income.


The Rebbe replied, “This is only imaginary – G-d gives sustenance to them… and you say they don’t have.”


  1. During Dollars 5751, 8 Kislev – Desiring

One requested a blessing for his son to be wealthy.


The Rebbe: “He wishes for money – may G-d fulfill this lust.”

  1. Toras Menachem – 5746 – Parshas Nosoi – Wealth brings an open mind to study


The Rambam writes, “The Torah has promised us that if we do it with joy and gladness – and we delve into His wisdom continuously – hence in order to facilitate this pursuit, G-d removes any obstacle, such as illness, war, hunger etc.



Furthermore, he will give us everything that strengthens us in order to keep and study Torah, such as plenty, peace, much silver and gold – in order, we need not be preoccupied with matters that our body needs; rather, we can in a relaxed manner study its wisdom and do her Mitzvos; in order we merit the world to come.”


Rambam Laws Of Teshuvah Chapter 9


When a Jew is in a financially rich position, this allows the mind freedom to study – hence, therefore G-d must give to each and every Jew, everything he needs in the most rich manner.


Namely, the blessings of Nachas from children – income, health, and all in the most extraordinary best way; so all Jews can in a relaxed manner study…


  1. Simchas Toirah – Both the challenge, hence honor of wealth


The Gemarah says that Rabbi Yehudah Hanasi honored the wealthy.


The reason – some say – that as he was fabulously wealthy, he desired that others should emulate.


(The Rebbe then said jokingly) “As I have no wealth, neither diamonds, gold or silver, no one can emulate wealth.”


But the real reason he did so: for truly the wealthy should be honored… as we see that G-d does.


In order to understand this we need to preface that the challenge of wealth is an extraordinary one.


Though it is challenging to be poor, nonetheless the challenge of wealth is far greater, for the poor person is limited (hence how much can he already sin?…)


But the rich person has as the Rebbe Rashab said, that, his challenge is to direct his money properly.


For example, if one needs to give money for a Yeshiva – the Yetzer Hara argues – why should you give away this hard earned cash? – specifically for young people to study Torah… who should go work…


Furthermore the Yetzer Hara claims – not only are they not working; to what end is all their Torah study?


And to cap it off… – he argues, that not only are they wasting their time, but furthermore, this will cause them to be bums; so not only are you not making a contribution, rather a corruption.


And as the Yetzer Hara has such a convincing argument, therefore in the mind of the wealthy, this is truly a challenging proposition.


Therefore we can attest, that despite, it is such a difficult challenge, G-d personally has such a faith, that this person will rise.


(The Rebbe concluded) “May G-d assist that they use their finances in the best manner.”




  1. Purim 5715 – A Story



During Purim 5715, first the Rebbe spoke how difficult is the test of wealth.


Then he said that as we are in America and everything is decided by vote, hence those who would like to be wealthy should raise their right hand with a complete desire.


When the Rebbe saw that but a few did so, he was quite upset (saying, that it was a unique propitious time… – generally the Rebbe believed we should both be wealthy and give.)


  1. Purim 5715 – Opening up the pathway


One of the reasons for lack, is small-mindedness (as opposed to thinking big.)


  1. Torahs Menachem 5715 13 Tammuz – Think Big


The Friedikeh Rebbe abhorred the trait of cheapness (and generally being small-minded.)


He believed that a Segalah (merit) for wealth, is thinking big.


And this is certainly in regard to giving charity.


  1. Torahs Menachem 5717: 12 Tammuz – Charity = Wealth


How great is the merit of Tzeddakah, for though in all circumstances it states, “Test not G-d” regarding Tzedakah G-d specifically states “Test me!”


Namely give your maaser (ten percent) in order to become wealthy.


  1. Torahs Menachem 5717 12 Tammuz – G-d’s blessing = Wealth which is beneficial


When G-d gives a blessing for wealth (this was said in particular as a response to one’s giving maaser.) Then as the blessing “Yivarechecha Hashem Vishmarecha” (G-d shall bless you and protect you) in other words, not only does one receive wealth, but furthermore, one is blessed that its use will be for only good, healthy and beneficial matters.


  1. 5721 Shabbos Parshas Eikev – Passing the test wealth/poverty


Passing the test of wealth means to create a belief, until it is firmly personally entrenched, that my wealth is not from me, rather G-d.


Passing the test of poverty is to believe that it is my own sins… – this is a remarkable technique, for in this way (as one blames not) one accepts.


  1. 5721 Shabbos Parshas Eikev – Unblocking


The flow of life, sustenance etc. from above is in a very broad giving manner – when a person is small minded (cheap – fearful) this loses it (like if it is raining hard, but instead of putting out a bucket,  a person puts out a cup.)


Furthermore, if one begins to “get involved” through imagining “it is my prowess” (not really G-d) one begins to mess it up.


Instead one must have complete faith, trust and knowledge in G-d.


  1. 5721 Shabbos Parshas Eikev – Wealth = Extra Spirituality


A lesson from wealth is, that as one is certain it is G-d’s blessing, not only does it not cause G-d-forbid arrogance (in that a person may feel so smart etc.) rather as one feels so grateful and indebted, it causes extra spirituality.


  1. 5721 Shabbos Parshas Eikev – Joy


A Jew’s essential character is spirituality – hence if he cuts his spirit out and dedicates himself to materialism, not only does this not cause joy, rather as he is distancing himself from his true delight (hence the opposite.)


This means not, that one will lack – rather both in the material and spiritual realm the ultimate destination is not “holding” (being a “somebody” – in other words, when our ego feels wise;) rather by feeling like you are nothing (and the Creator everything)! this unlocks both spiritual and physical channels (and in fact the physical is a most beneficial tool.)


  1. Toras Menachem – Shabbos Parshas Mikeit 5716 – Wealth – Chanukah – Beyond Limitations


We find an interesting thing, that when Yaakov’s sons tell him that they need to bring Binyomin to Yosef, he initially, though hesitant, tells them to take elaborate gifts (to appease the ruler) and then he says “and may G-d make him merciful.”


The Jewish way (as we see even in Yaakov’s conduct elsewhere) is to first pray (and then work within the natural limitations.)


Why the change?


The lesson is that as Yaakov saw this, in a natural occurrence (namely that the ruler thought they were spies) nonetheless though the solution seemed obvious (after all, he had requested to see Binyamin) a Jew knows that nothing with his life truly is natural.




  1. 5717, Toras Menachem Vol. 18, Pages 136-138 The Challenge and Solution


It states regarding the messianic era, “And those lost in the land of Ashur (Assyriah) and those banished to the land of Egypt (will return to the Holy-Land and bow on the holy mountain.”)


These two references to Egypt and Assyria, refer to the two trials that generally we Jews have faced.


The first is the trial of Mitzrayim (limitation) both physical and spiritual (for in the past we were both oppressed economically as well as spiritually.)


However in times of plenty, such as in America (as was the case in Assyriah) the challenge now is to not allow the Yetzer-Hara; as our sages teach, “first he pays a visit, then he becomes a guest, until finally he dominates.”


The way to prevent this is that when a breach is made, it must be fortified – hence as the Yetzer Hara can breach an individual, but when we gather together we form an impenetrable wall.



  1. 5719, Toras Menachem Vol. 25, Pages 63 Physical and Spiritual


Generally life divides into the realm of the spiritual (G-dly) and selfish (material.)


The goal is not to live a dichotomized life (so, here or there…) rather when we use the physical as channels for the spiritual we fulfill its intent.


  1. 5718, Toras Menachem Vol. 21, Pages 275 Better the challenge of too much


True, wealth (as poverty) is a challenge – however it is a far nicer! – not only nicer for the individual, but also as the individual can assist, nicer for everyone.


Think big! and G-d will shower!


  1. 5718, Toras Menachem Vol. 22, Pages 172-174 How to elicit the three primary blessings of Nachas, Health, and Wealth


The Rebbe correlates the three primary blessings of children (and nachas) health and sustenance is similar to as it says “when one ignores one’s will and follows the Divine, then G-d causes that the will of others should be nullified and follow for you.”


So, to elicit the blessing of nachas, you must create “Torah children” – assisting those whose knowledge is like children, to come closer.


To receive the blessing of health etc. one must engage in true life – which as the Alter Rebbe says, for a Tzaddik it means to have an absolute conviction in the Creator – to have a fear (of transgression) and a love for obedience.


And finally in order to receive an abundance of sustenance, this comes through the practical study of Torah and fulfillment of Mitzvos, and the more, the more.


  1. 5719, Toras Menachem Vol. 26, Pages 198 How Money Earns Torah


King Solomon said, “I have seen that money allows not its holder to sleep.”


Our sages teach, this refers to Torah.


Now both money and Torah can either put one to sleep (spiritually) or keep one alive.


In regards to money, if a person has an obsession for it – he loses both this and the next world – his soul becomes like an addict, preoccupied (and he has eventually nothing (to show.)


However if he supports the study of Torah then…


Now in Torah there are two possibilities – one can learn, as this is G-d’s request – furthermore if he (as we all have, no obligation, hence opportunity and ability) to add in Torah (new insights, as each soul has specific insights to reveal) then when future generations study, our lips move in the grave – the Torah becomes life in this and the next (dimension.)


However, likewise, Torah not only could “put one to sleep” (sleep is said to be 1/60th of death ) but even G-d forbid be “deathly” – when it adds (when this is the intent…) to ego; (such as unfortunately the misnagdic cult, who study to become a gadol, and as one Tzaddik said, after every page of Talmud they study, it literally smells – a stench a Tzaddik can smell – for 400 parsah. ED.)


So just as those who study Torah and bring forth from their soul positive messages, inspiration, insights that light up the world forever, those who support it – they sleep not in this, nor the next world.


  1. 5719, Toras Menachem Vol. 22, Page 121 How to unlock infinity

When G-d said, “Test me by giving charity … Will I not open the floodgates of heaven with infinite blessings” this is not only a promise, it is actually a desire! – and when G-d’s blessing comes, it is not only wealth, but health and nachas (in fact, as it’s infinite, it’s in everything.)


5722, Toras Menachem Vol. 33, Pages 112


The Torah proscribes that silver (our basic necessities) G-d provides.


  1. 5722, Toras Menachem Vol. 33, Pages 112-116 The Cosmic Wealth Machine


King David asked G-d, “Why should there be divisions – make all rich or poor.”


G-d replied, “If all were equal, who would do kindness?”


The entire universe (not only earth, but the spiritual universes which as we know are infinite) all are based on the giver / receiver paradigm.



What is thus important to comprehend is that when you give someone something, it is not yours rather his! (but for this paradigm to work, there must be a giver / receiver – and of-course the benefit of this paradigm is unity – which is why, if the gift is given in a mechanism that shames, it is considered evil.)


  1. 5722, Toras Menachem Vol. 33, Pages 112-116 The Infinite Reach Of Charity


To appreciate the absolute amazing profundity of assisting, we must understand that if the entire goal (as mentioned in 88) the creation of unity – (the cosmic reason behind the giver / receiver paradigm) hence by necessity this means that the spiritual location wherein the kindness affects is the essence of G-d.


In other words, in order to effect unity between two opposing parties, there must be a third – which both being humble toward, allow its higher self to harmonize the lower selves – as such, as we know that even within the world of Atzilus (the highest spiritual sublime zone) there already exists this giver / receiver paradigm, it must mean that the benefit of charity is such, it touches the infinity of G-d (beyond all.)


As such, it elicits, that eventually (and as the Rebbe states, has already begun) that the infinite infinity of the infinite one, will penetrate into the finite finitude of the finite ones.


  1. 5712 Shabbos Parshas Bamidbar – The Jewish Businessman


A Jewish businessman rises not from bed in order to work.


He first says “Modeh Ani,” washes negel vasser, goes to shul, davens, and after davening has a daily shiur – then not only does he go home for breakfast, but he brings a few fellow Yidden.


This is similar to the story of a very wealthy Chassid who was a diamond dealer, and for his morning prayers and learning he would only begin business in the afternoon.


Once someone came to make a very large order- as it was already two-a-clock, his family began to pressure him, “Oy” said he, “they allow not a Jew to relax.”


This is also analogous to the story with Binyomin Kletzker who was a large timber merchant – and once as he was away doing his timber purchases he began meditating for a few hours on Chassidus.


When people told him, this was not the time, he said – “when someone in middle of Shema thinks about business, no-one questions… – but in truth that is a far greater wonder, than the reverse.”


So one may say, “is this the conduct of a businessman?”! – the answer is, a Jewish businessman using Torah as his guide, has a supernatural success!


  1. 5712 Shabbos Parshas Bamidbar – The Jewish Businessman


The Rebbe’s Gvir – Philanthropist


A Chassidishe businessman – “The Rebbe’s a Gvir” doesn’t just give the local Meshulach (a fundraiser from out of town) a donation – as he understands this person doesn’t have local connections, he personally takes him around – raises for him money – and then covers his shortfall.

When someone behaves in such a manner, then he receives from the overflowing Rebbe’s Brochois (Divine blessings.)


  1. 5749, The Rebbes Talk On The Fourth Night Of Sukkois – Eliciting On Simchas Torah, Wealth

Simchas Torah – dancing brings wealth.


When one contemplates that Mosheh Rabeinu, the Rebbe Maharash – Moshe who gave from his bread to others, the Rebbe Maharash who acted richly (in other words as mentioned, had broad-mindedness which brings riches) the fourteen regular and Chassidic ushpizin are not only there, but dancing with him.


The joy this elicits certainly will cause that their wealth will flow.


  1. 5721, The Rebbes Talk On Shabbos Matois – Maasie – Today We Can Be Wealthy


After The Jewish People Have Been Through Two Thousand Years Of Galus (Which Humbles) They Can Now Effectively Withstand The Challenge Of Wealth.


  1. 5751, The Rebbes Talk On Shabbos Bamidbar – The Greatest Wealth

It is through, as Moshe Rabeinu, the humblest man who ever lived – completely giving your will to G-d, that you allow yourself to be the vessel through which infinite blessings (which is why Mosheh Rabbeinu, not only was so infinitely spiritually rich, but even physically) flow.



  1. Talk of the Rebbe to the Macheneh Yisroel Development fund 5750 – Monday Chof Adar Sheini




As last time (see 95) we will talk in Mameh Lashoin (Yiddish) which is our Jewish language, which is a source of unity for all of us.


Though we find ourselves in different parts of the word and time zones, nonetheless, fundamentally at the core, we are unified – we are one (people.)


Furthermore, particularly this group which represents people whom G-d has blessed with both talent and Mazal (good fortune) to be able to use their natural gifts in order to acquire wealth, thereby making the world (through charity etc.) a better place.


(It is noteworthy to mention that the Rebbe brought down the Gemarah – No one can, hence does, take away from another – in other words, G-d, every Rosh Hashanah decides who will make – how much.. – this cannot be affected.)



The reason why someone is given wealth is because G-d trusts that this person will use his wealth not only for themselves, but in helping another, to the extent of helping in every circumstance.


Furthermore, one must be cognizant that one is not giving away one’s own – rather the very reason they were chosen to have, is because G-d desires to give them the incredible privilege of serving as his emissary – as such, when one gives, one should be cognizant that beyond the incredible Mitzvah of giving – the Mitzvah of Ahavas Yisreol – lies a far greater merit, the fact one has merited to serve as the Divine emissary, as the Rebbe mentions elsewhere, this is the entire purpose – namely, that the world becomes unified, through acts of goodness and kindness.)



When a person is cognizant that they are the one who is lucky – in other words, “It’s not that I am a benefactor to someone unlucky, rather the reverse” (see above). Hence as when one gives, one does so with joy; therefore the person who receives, feels not uncomfortable.


How much more so does the above apply to this group.

This group assists Shluchim who establish Chabad Houses that spread Judaism – especially the children – educating them a. that they are Jewish, and b. they should take joy in the Mitzvah.


There are no words to describe the privilege of assisting such holy work.


Furthermore, (as mentioned) one should not create a discomfort, allowing the Shliach to come “beg…” one should from their own come to a Shliach and offer again and again.


And mainly as we know, Tzeddakah brings Moshiach (hence you have the greatest possible privilege.)


There is a propitious lesson for how this gathering falls out on the eighth day of the consecration of the Mishkan – which of-course was the dwelling of Hashem.


For the first seven Days, the Nissiem (princes, leaders) offered sacrifices, though that was not the Mishakan’s intent – it was especially on the eighth day, when all Jews were present – in which they had financially contributed to, no doubt being so awed by their privilege – that G-d’s glory (cloud like presence) descended.


The reason for this is, that as we know, the whole purpose of creation is for G-d to dwell – to be here – and hence this appearance was made, not only to the mind’s, but the physical eye.


As such, we learn that every facet of life, be it eating, drinking, sleep etc. through dedicating its purpose to G-d, we literally manifest Divinity.


If the above is said about any Jew – how much more so about communal workers who are like Moshe, Betzalel, Aharon, Aliav (the builders of the Mishkan) spreading the Shechina.




We also learn from the Mishkan, that no matter how much good you have “accumulated” (just like money) G-d desires that you should add!


This should be noticeable to everyone, that “here lives a philanthropist whom G-d has blessed.”


And when you give, as you have seen in the past, then G-d increases- and so a continually giving / receiving cycle rotates.




And the main thing is you should have true Jewish Nachas (personal pride) in yourself.

And true Jewish Nachas from your children and grandchildren.

That they are growing up and behaving as their parents; furthermore, they far exceed – and as we see, when a son or daughter succeeds to do even more – his parents and grandparents, far from being jealous, actually are extraordinarily proud. Similarly grandchildren try to exceed what their grandparents have accomplished, much to their grandparents pride.


May it be G-d’s will that this gathering similar to the dynamic when Moshe Rabeinu gathered the Jewish people – a gathering which takes place in the Synagogue of the Previous Rebbe, a place from which Torah, Teffilah and goodness and kindness spread, should encourage all of you to add.


This addition is not only in “fanfare” stuff – such as a new Shul etc. but additionally to each and every individual – whom we are instructed to help in the most inconspicuous manner (so as not to cause G-d forbid any shame).


And though it is not known, nonetheless, G-d does know! (and hence rewards – furthermore, eventually G-d will make these deeds (like the fanfare stuff) known.)




And the main thing is that through the additional acts of goodness and kindness, this should bring about the complete and total redemption.



That as the verse teaches, “I will collect you, one by one;” G-d will come to every Jew, even in the most far flung remotest island, and bring him and his possessions (and of-course money) to Israel.


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