Pekudei תרל”ב

במדרש איש אמונות רב ברכות כו’ זה משה אץ להעשיר זה קרח כו’. כי קשה לו למה נמנו דברי המשכן. והברכה שולטת בדבר שאינו מנוי.
The Midrash (Shemos Rabbah 51:1) quotes the pasuk in Mishlei (28:20) “A dependable man (a man of emuna) will receive many blessings, and one who is in a hurry to get rich will not go unpunished”. The Midrash is bothered by why the items in the Mishkan are all counted, for we know that usually blessing rests on things that are hidden from sight.
והתשובה בזוה”ק ג”כ שכיון שהי’ המנין ע”י משה רע”ה הי’ בו ברכה.
The answer that is brought in the Zohar, is that since the counting was done through Moshe, therefore the blessing was able to rest on it.
וכלל הדברים מה שבמנין אין ברכה שולטת כיון שנפרד כל אחד בפני עצמו. ובלי מנין הוא בכלל ובכלל יש ברכה כי הכלל דבוק בשורש ומקור הברכה שמשם נמשך חיות לכל.
The principle is that the reason why blessing does not rest on something that is counted, is because when it is counted it becomes separated, and it is on its own. However when it is not counted , then it is part of the whole unit, and in the whole unit, there is blessing, for that is always connected to the root and the source, from where the life force stems to all.
ולכך מי שהוא איש אמונות פי’ שנמשך אחר השורש ואף שעושה מעשים גשמיים בפעולת הטבע מ”מ יודע וזוכר שהכל מהשי”ת שורה ברכה במעשיו.
Therefore one who is “a man of emuna”, which means that he is drawn to the source, and even though he may be doing physical actions, he nevertheless knows and remembers that everything is from HaShem and then the blessing is able to rest on his actions.
וזה היפוך אץ להעשיר.
this is the opposite of “one who is in a hurry to become rich”
דאיתא איזהו עשיר השמח בחלקו. פי’ שכל הרצון בעשרו רק מכח שמיוחד הוא לחלקו מאחר שהזמין לו השי”ת זה. ולכן אינו אץ להעשיר כי כל רצונו במה שמיוחד הוא לו.
For (the Mishna in Avot 4:1) states “Who is rich? One who is happy with his lot”. This means that his entire desire for his wealth is because it is his portion that HaShem has designated for him. Therefore he is not in a “hurry to become rich”, because all he really wants is the portion that is due to him.
ואא”ז מו”ר ז”ל הגיד על הגמרא הרוצה שיתקיימו נכסיו יטע בהן אדר ופי’ נכסים איתא בגמ’ על שנכסין מזה ונגלין לזה ודקדק כי היה צריך להיות נקרא ע”ש שנגלה לזה.
The Chidushei Harim explained on the Gemara (Beitza 15b) “one who wants to his possessions to last should plant an ‘adar’ tree in them”. The gemara explains that the word for possessions נכסים is related to the word נכסין – covered. For they are covered from one person and revealed to another person.
Now he (the Chidushei Harim) asked why is the word based on the idea of it being “covered from one person”, it should really be based on the “revealed to another” (for the idea of wealth is for the one who has it)?
והוא ז”ל תירץ כי הברכה שורה בדבר הסמוי מן העין. וזה קיום העשירות. וסוף דבריו שידע שהוא מכח השי”ת. וזה יטע בהן אדר כו’.
The Chidushei Harim explained that (the reason why נכסין – covered, is used to define possessions) is because blessing can only rest on something that is covered. This is what gives wealth its existence. The end result (should be) that one realises that it is all from the power of HaShem.
This is the meaning of “planting an adar tree” (to realise that it is all from HaShem).
ולפי הפשוט י”ל שנק’ ע”ש שנכסה מזה כמ”ש שעיקר העשירות בזה שמיוחד הדבר לבעליו ונקרא שלו.
We can also answer simply, that the reason (why possessions are called “covered”) is because the primary wealth is because something is unique for this person and it is called “his”.
וזהו ג”כ איש אמונות שכל מעשיו נמשכין אחר חיות השי”ת כנ”ל.
This is the idea of “a man of emuna” that all his actions are drawn to the life force of HaShem, as above.
ולכך שורה ברכה אף שנמנה. אדרבה. שגם כמו שכל דבר בפ”ע. ג”כ נמשך אחר השורש כנ”ל.
This is why blessing rests on it, even though it is counted. For on the contrary, even this thing that is now counted and it is apparently “on its own”, also drawn and connected to the source. as above.
וכן בשבת קודש שורה ברכה ע”י שכל הדברים מתאחדין בשבת להתדבק בשורש החיות ונעשה כלי מחזיק ברכה כנ”ל:
Similarly on Shabbos, the blessing rests on everything, by them being united on Shabbos and connected to their source, they become a “vessel that can hold the blessing”, as above.