Small tidbits and Sparks of wisdom

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1. The Illusion of Parnassah by Human Strength

> “However, when it comes to parnassah, a person works many hours, inside the house and outside in the field. He trusts in his abilities and wisdom; and he thinks that if he works a few more hours, he will have more parnassah. To such a person, it is very hard to give a berachah and a salvation for parnassah.”

Here the danger is clear: when a man believes his livelihood is secured by sheer effort, he mistakes the vessel for the source. His trust in self closes the channel of blessing from Heaven.

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2. The Strength of the Yetzer Hara

> *“When you go out to war against your enemy” (Devarim 20:1). The Or HaChaim writes: “The pasuk alludes to the war against the yetzer hara… although the yetzer hara is stronger than us.”

Why is it stronger?

> “There are two aspects: man is not trained for warfare, while the yetzer hara is a trained warrior. And the human body desires everything the yetzer hara offers: arrogance, indulgence, theft…”

Thus, just as man deceives himself in livelihood, so too he deceives himself in thinking he can conquer temptation by his own power. Without Hashem, he is defenseless.

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3. The Torah as Hashem’s Chosen Influence
The Ramchal in Derekh Hashem explains:

> “Among the influences that are brought from Him… [Torah study] is the most precious and sublime of all that can be found in existence… The Creator, may His name be blessed, bound this influence to something created for this purpose by Him… and that is the Torah. And this matter is accomplished in two ways — by speaking and by understanding.”

When one learns Torah — not merely recites but speaks its words with the right framework, and grasps their true meaning — Divine influence descends. Torah becomes the antidote:

To parnassah illusion, Torah teaches that livelihood flows from Heaven.

To yetzer hara, Torah is the weapon designed by Hashem Himself: “Barasi yetzer hara, barasi lo Torah tavlin.”

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4. The Pride that Banished Humility
The Chovos HaLevavos warns:

> “There are two kinds of pride. Pride in the bodily powers and in corporeal and material things; and pride in spiritual and mental qualities, such as wisdom, and in good works. All pride of the former kind banishes humility.”

The man who prides himself in wealth or strength denies Hashem’s providence. But even spiritual pride can be shameful:

> “Where a man prides himself on his wisdom and righteousness… it leads to his being great in his own eyes… and induces him to look with contempt on other men… and to glory in the failings of his fellows.”

This is arrogance cloaked in piety, the most dangerous form of pride.

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5. Pride Consistent with Humility
Yet Chovos HaLevavos allows for an admirable pride:

> “The admirable kind of pride is that, when the wise man prides himself on his wisdom, and the just man on his righteousness — not as his own possession, but as a gift from the Lord of all.”

This is pride not in self, but in being chosen to carry Hashem’s gifts. It is humility that recognizes Divine grace and takes joy in it.

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6. Man as the Microcosm
The same work continues:

> “Although it is incumbent upon us to investigate and study the whole universe… the subject most necessary to study… is the evidence of divine wisdom shown in all that concerns the human species. For man is the universe in little (microcosm), and the proximate cause of the existence of the great world (macrocosm).”

Man is both battlefield and vessel:

His body and cravings are the arena of the yetzer hara.

His livelihood and striving test his trust in Hashem.

His soul, with the power of speech and understanding, channels the influence of Torah.

His heart balances pride and humility, teaching him whether he will glorify himself or glorify Hashem.

Thus, as Iyov declared:

> “And from my flesh I shall see G-d.”

By studying man — his desires, his humility, his Torah — we perceive Hashem’s wisdom reflected in miniature.

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7. The Unified Truth

In parnassah, pride whispers: “I created this wealth.”

In battle with the yetzer hara, pride whispers: “I can overcome by myself.”

In Torah study, pride whispers: “My wisdom, my insight.”

But the corrective is the same: bitachon and humility. Man’s strength is illusion; Hashem alone grants success. True pride is only in carrying the Torah and serving as a vessel of His influence.

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8. Final Word
To live with humility does not mean to erase oneself, but to recognize one’s role. We are workers, not creators; vessels, not sources. To study Torah with humility is to open the channels of blessing in livelihood, to stand armed against the yetzer hara, and to transform pride into holy joy.

> “Not by might, nor by power, but by My spirit — says Hashem” (Zechariah 4:6).