1499 —מנהיגות, השגחה פרטית, ותפקיד רב קהילה

B"H, 9th of Nissan, 5712.

Brooklyn.

Haraha"g Haraha"ch bneshka"a anaf etz avot menahel edato b'mesharim bar orin u'bar avhan shalshelet hayuchasin etc. etc. Moreinu HaRav Reb Yisrael shlita

Shalom u'Vrachah!

I received your precious letter from earlier as well as this second letter from the end of Adar. It seems you did not receive my response to your first letter, which I regret. I will now offer my opinion regarding your question—since a wise person's question is half an answer, and you are both wise and a leader in Israel even more so. The content of your question is that since you wish to dedicate yourself to Torah and service, you have moved to Eretz HaKodesh (the Holy Land), but there is also a possibility you may travel to the United States.

In my view—and by way of introduction with our Sages' teaching on the verse "Som tasim alecha melech" (You shall surely set a king over yourself), from which we learn about all forms of leadership in Israel—especially regarding many holy communities where "Who are kings? The sages!" applies—the leader has the power to influence both generally and specifically among communities such as our Sephardic brethren who have authority even in monetary matters. It is known what Hashem said to Yehoshua bin Nun, who succeeded Moshe Rabbeinu: "Your children go out to war and you...", which teaches that the completeness of a king's role is to be together with his people, especially during times of struggle.

Since Hashem has granted you the merit to be a general figure and leader in Israel whose voice is heeded by hundreds and thousands, it is certain that you have also been given the strength to bring this influence into the daily lives of all those affected by your leadership. Every detail—even general matters—occurs through Divine Providence with an ultimate purpose from the Cause of all causes. This is also the path by which a general person rises to their soul's ultimate fulfillment—one's soul being hewn from beneath the Throne of Glory with its root reaching infinitely high—for "the souls of Israel arose in [G‑d's] thought." The emphasis on "arose" means that even within thought itself they are at the highest possible level within G‑d's thought and beyond holiness itself, for Jewish souls are rooted in G‑d's very essence.

From all this it is clear that when you are near places where our Sephardic brethren thirst for G‑d's word and yearn for guidance in serving Hashem and accepting His yoke through Torah and mitzvot, it is your duty, obligation, and privilege to act daily in this regard. Through this effort there will be drawn down blessings beyond time—success beyond nature within nature itself.

It should be noted regarding the sefirah (Divine attribute) of Malchut—from which all appointments of authority in Israel derive—that although Zohar says it has nothing of its own (and lower light always calls out to higher light), and its vowelization (chirik) is below all letters—yet "zerka segolta," which was once at the pinnacle (cholem), rises infinitely high as explained at length in Kabbalistic texts. Although Malchut receives from all other sefirot, Arich Anpin contains nine points because Malchut's root lies in Radla (the unknowable head), where G‑d's essential strength resides. The soul rooted in G‑d's essence descends from great heights into a body and animal soul; this descent is for ascent—to reach even higher than before by becoming united with "the body of the King," King of the world. Preparation for this comes through fulfilling one's mission here: carrying out G‑d's will.

It is common language in Chassidus that due to one's self-nullification before the Willer (G‑d), it makes no difference what He commands—whether laying tefillin (which draws down supernal intellect) or chopping wood/drawing water (the lowest rungs among Israel). Since one's desire is only for their Father in Heaven—as our Sages say—it does not matter how one brings praise above.

The conclusion from all this: since you are now in Eretz HaKodesh where tens of thousands of our Sephardic brethren reside—and due to many challenges they need frequent guidance both materially and spiritually—a tremendous merit has fallen into your lot: using your talents and gifts inherited from holy ancestors generation after generation to wage war against evil inclinations at the head of holy communities influenced by your leadership; fighting G‑d’s battle; publicizing His unity everywhere—that there truly is nothing besides Him; everything is Divinity.

Especially now it is crucial to conquer with strong hand the entire younger generation—every son or daughter whether wise or wicked or simple or unable even to ask—in accordance with Seder Hishtalshelut: Atzilut, Beriah, Yetzirah, Asiyah; just as G‑d revealed Himself from Atzilut down through all worlds equally so they would recount Exodus from Egypt—as Zohar says: "The heavens declare..." shining forth so as to leave Egypt’s exile behind—even leaving Egypt-of-holiness (the constriction at one’s throat where Pharaoh can draw sustenance)—as explained at length in Likkutei Torah from Arizal—to bring them into a good broad land as described there. Especially since you already dwell in such a land—it remains only to reveal practically that our land truly is holy—a land watched by Hashem from year’s beginning till end—even during exile! All depends on us—to illuminate exile’s doubled darkness (doubled: twofold; redoubled: another twofold corresponding to three impure shells plus kelipat nogah; Jordan takes some holiness away)—to shine forth with light from G‑d’s essence so that "night will shine like day," matching Exodus when "He lit up the night," making night itself shine—as it says: "As in days when you left Egypt I will show wonders."

Blessings for a kosher and joyous Pesach holiday—that you celebrate joyfully together with your entire family shlita and all those influenced by you. Awaiting revelation of Torah’s light and dew with awe of Heaven—to draw them into this physical world making it a dwelling place for Him soon with kindness and mercy.

Summary

The Rebbe teaches that true leadership means guiding others daily according to Divine Providence while remaining deeply connected with one’s community. Fulfilling one’s mission elevates both oneself and those one leads—illuminating even exile with G‑dliness through steadfast dedication.