Regarding the matter of kabbalat p’nei (greeting) a Torah scholar:

The moon has no light whatsoever of its own. Rather, it receives light from the sun. That is, because the moon is like a polished mirror, it receives light from the sun and then the light reflects off it to illuminate the earth. But if it was [more] corporeal, dense and dark, [if it was] “unpolished,” it would not be able to receive the light of the sun at all.

Similarly, teacher and student correspond to sun and moon, as explained elsewhere. And if the student has a face—i.e., the aspect of “shining faces,” a polished mirror—he can then “receive the face,” receive the light of the face of the teacher.

At that point, the teacher should be able to observe himself in the face of the student who receives his face. This is like with any polished mirror, anyone who stands facing it sees himself in the mirror. It has to be that way here as well. The student should “receive the face” of the teacher—he should receive the face of the teacher within him—so that the face of the teacher can be observed in him. This is the meaning of “greeting”: actually receiving the face.

Yet, this is specifically if the student has a face—i.e., “shining faces,” corresponding to a polished mirror, as above. But if he has no face—i.e., he is an aspect of “dark faces”—then he is unable to “receive the face” in the manner mentioned above regarding the sun and the moon. The face of the teacher can certainly not be observed in him, as when one stands facing something thick and dark.

This way, it is possible to know whether a person is stuck in the desire for money. For if one does not see himself in him, one knows that he is an aspect of “dark faces.” This corresponds to being stuck in the desire for money, as explained elsewhere (see above, Lesson #236). Likewise, each person vis-à-vis his fellow, can know in this way. For whoever has emerged from the desire for money more than his fellow, is, vis-à-vis him, called a tzaddik. This has been explained elsewhere.

This is the meaning of: {“Face to face God spoke with you” (Deuteronomy 5:4) .}

**Face to face—**That is, at the Giving of the Torah, Israel was in the aspect of “shining faces.” They were able to “receive the face” of holiness—i.e., the face of holiness was observable in them.

This is the meaning of “face to face.” The face of holiness was in their faces, corresponding to “receiving the face,” as above. And thus:

**God spoke with you—**The Word would speak to each one. Then it would come forth from each Jew after the face of holiness had been encompassed in him.

But someone who is brazen has no face of holiness, and he cannot “receive the face,” as mentioned. Therefore, our Sages teach (Nedarim 20a): Whoever is brazen-faced, it is certain that the feet of his ancestors did not stand at Mount Sinai.