Likutei Moharan 69:10/ליקוטי מוהר"ן ס״ט:י׳

110. And know, making money one’s goal creates enemies. Love is dependent on daat and intelligence, and so hatred grows strong mainly because the mind is confused and clouded. As it is written (Job 39:16-17), “She is callous toward her children, as if they were not hers… because God deprived her of wisdom”—i.e., she feels no love for her children because she is lacking wisdom.

2Thus, when one’s mind is clouded, enemies are nourished and strengthened. They are empowered in proportion to the measure of confusion and clouding of the mind that results from one’s desire for money. Sometimes, this gives rise to enemies whose hate is without cause. A person becomes foolish, his mind becomes clouded, and enemies become strong in proportion to his desire and striving for money.

3Now, as long as his mind remains clouded, the enemies that gain strength from there—i.e., from the clouding of the mind—are enemies with daat and thought. There is reason to their hatred. Although this daat corresponds to a clouded mind, which is the primary source of hatred, [the enemies] nevertheless have a reason for their hatred, since the clouding is still in the mind.

4But know, occasionally a person’s lusting for money is so great and he becomes so foolish, that the mind cannot bear all the clouding. Eventually, it emerges as hair, since the hairs are the extraneous elements of the mind, as is known.

5Then, also the enemies that stem from there—i.e., from this clouding, the aspect of the extraneous elements of the mind, the hair—are enemies whose hate is without cause. They have no reason for their hatred, because they do not come from even the clouding in the mind, but from the mind’s extraneous elements, the aspect of the hair. Therefore, their hatred has neither reason nor the daat of even a clouded mind. They are merely enemies whose hate is without cause. This is as in “More numerous than the hairs of my head are those who hate me without cause” (Psalms 69:5), since enemies whose hate is without cause come from the aspect of the hair, the extraneous elements of the mind, as explained above.

6And although also the mind of a wise person contains extraneous elements, the aspect of hair—know, that for one who is wise, his mind’s extraneous elements and saar (hair) are the aspect of a shaar (gate); [the punctuation] above the letter shin is on the right. His mind’s extraneous elements are the aspect of “gates.” He uses them to open the gates of wisdom and daat in devotion to God.

7Because people cannot relate to his essential intellect such that they benefit from its light, he must cover and conceal himself. He has to humble himself with trivial and lowly matters in order that people might benefit from him; that he might open for them the gates of wisdom and knowledge in order to bring them closer to God, as in “Evildoers will be brought low before good people, and the wicked at the gates of the tzaddik” (Proverbs 14:19). In order to subdue evildoers and bring them low before good people, one has to bring the wicked before the tzaddik’s gates—which in the tzaddik’s case is the aspect of the mind’s extraneous elements, the hair. Thus it is that the hair of a person who is wise is the aspect of a shaar; [the punctuation is] on the right. But for the wicked fool they are actual saar; [the punctuation is] on the left. This is the aspect of “a wise man’s heart is at his right, while a fool’s heart is at his left.”

8Therefore our Sages, of blessed memory, said: Whoever marries a woman that is improper for him, Eliyahu binds him [and God lashes him] (Kiddushin 70a). He who marries a woman that is improper for him is unquestionably dissatisfied with his lot: with his money, with the wife of his youth. Instead, he chooses that which is not his, that which is not proper for him. As a result, he is the aspect of extraneous elements, the hair, as explained above. Eliyahu is therefore assigned to punish him. For he is “a hairy man” (2 Kings 1:8). He is appointed over this aspect of the hair, to execute judgment through it.

9And so our Sages, of blessed memory, said: “Eliyahu binds him and God lashes him.” This alludes to the mind and the extraneous elements of the mind. “Binds him” corresponds to the mind, the aspect of tefilin. This is as in “a king is bound in the ReHaTim (locks)” (Song of Songs 7:6)—in the RaHaTei (conduits) of the mind (Tikkuney Zohar #6, p.21b). As is brought there, this is the aspect of tefilin. “Lashes him” corresponds to the mind’s extraneous elements—the straps, which are the extraneous elements of the mind. {The intelligent will discern that these two lessons—this one, “The Gravity of the Prohibition against Robbery,” and Lesson #68, concerning losing one’s wealth on account of anger—are linked and related. They are joined in Lesson #59, “A Chamber of Holiness,” where in the course of the teaching both these topics are brought in brief. Study there well.}