2033 —השגחה פרטית בצדקה, בטחון, ובהדפסת ספר מוסר

B"H, 4 Adar, 5713.

Brooklyn, NY.

Shalom u'Vrachah!

...Although it is not my usual way to intervene in such matters, it appears that the leaven in the dough has spread greatly; therefore I am stepping out of my norm in the following lines. I am writing in Yiddish so there will be no need to translate from one language to another:

a) As explained in sefarim and as is the simple faith of every Jew: The Aibershter (G‑d), and only G‑d, is "the One Who sustains and provides for all," whether individuals or institutions and organizations. As we say in Birkat HaMazon, in the first blessing instituted by Moshe Rabbeinu—Elokeinu Melech HaOlam HaZan Et HaOlam Kulo... Ki Hu Kel Zan U'Mefarnes L'Kul ("Our G‑d King of the Universe Who sustains the entire world... for He is G‑d Who sustains and provides for all"). Just as G‑d wants to grant Jews merit through mitzvos, it often happens that Hashem tests someone by giving him money that is actually meant for another person or an institution. Then Heaven observes whether the one entrusted with this money is trustworthy and understands that the money belongs to G‑d; he has merely been granted the privilege of being a messenger to pass it on to another. If it turns out he can be trusted, then besides the reward for fulfilling tzedakah—of which a person enjoys its fruits in this world while its principal remains for the World to Come—he will also continue to hold his position with G‑d: that G‑d will continue to give him this mission—meaning success in his business and livelihood—to support certain other people or institutions; he becomes a channel through which sustenance reaches others. Naturally, however, the yetzer hara cannot tolerate such a thing and seeks all sorts of ways to convince this person that his earnings are not because G‑d wills it so but because he himself is wise and a great businessman; thus by his own power and intellect he earns this money. Since this is so, he believes he is master over his money; anyone else who cannot earn as much must be inferior to him—and if he gives them some cents it's merely doing them a favor. Therefore, the recipient must feel that he has done him an enormous favor and should bless him—not as we do in Birkat HaMazon where Elokeinu Melech HaOlam is acknowledged as provider—but rather see flesh-and-blood as his provider. If the recipient does not wish to act this way, then [the giver] wants nothing further with him since he considers himself full master over his money. To prevent such mistaken thinking, every Jew is told at the very start of each day to say Shehechezarta Bi Nishmati Bechemlah ("Who returned my soul within me with compassion"). It means nothing more than that G‑d had mercy and therefore returned one's soul. Also, the first request in Shemoneh Esrei is Ata Chonen L'Adam Daas... Chaneinu Me'itcha ("You graciously endow man with knowledge... grant us from You...")—with which a Jew acknowledges that he himself is not wise or understanding but everything depends on G‑d; at every moment one must rely on His kindness. When someone merits not being misled by the yetzer hara—as explained above—he remains for long years as G‑d's messenger through whom funds are given both privately and generally for Torah and mitzvah matters. If one does not merit this (G‑d forbid), there is no need to elaborate on the consequences—for every Jew wishes only good outcomes—but one must know well this calculation.

b) There is another case: when someone not only refuses to be G‑d's messenger to deliver entrusted funds meant for private individuals or Torah/mitzvah causes but even worse—becomes an agent (G‑d forbid) of the yetzer hara to cause harm with these funds. Yet since G‑d is merciful and gracious—in such cases especially there exists teshuvah: simply put, if one intended wrongdoing they can repair it; if it involves another person or Torah/mitzvah matter teshuvah must be done promptly before damage becomes irreparable.

After this introduction I wish briefly to describe what happened here regarding printing matter: A report arrived from a Jew who wished to take upon himself all expenses so that a mussar sefer would be printed—a book which had personally set him on the right path of Torah and mitzvos—and therefore wanted hundreds or perhaps thousands more Jews brought closer to Hashem and Judaism through it. Clearly this good desire comes from yetzer tov—from Hashem—and when expressed verbally (and all the more so when publicized), it resembles a vow made before Hashem: In other words—it means saying: "I recognize and believe You have granted me success and given me these funds; I understand that regarding such-and-such sum I am no more than Your agent—to carry out Your will by making it easier for many Jews to draw near Judaism." There can be no mistake that such desire comes from yetzer hara.

To bring down this good desire into action—the information about this intention reached those involved in printing such sefarim (i.e., those privileged by Hashem's power—not their own—to print books drawing Jews closer). Knowing they were dealing with pious Jews—and wishing things expedited—they did not wait until funds arrived but used monies previously set aside by others for other Torah/mitzvah purposes (i.e., tzedakah funds were lent) so as to immediately realize this individual's good intention—to print the sefer right away so its influence could begin sooner.

However, extraneous factors intervened; disputes arose between those who commissioned printing versus those who actually printed it—until ultimately [the donor] regretted his good intention. This means two things: To Hashem he says—that what he previously pledged regarding printing a mussar sefer (acknowledging that funds belong to Hashem)—he now retracts; "I told You before thus-and-so but now I regret it—do something else for me." And toward those who printed: "I know you had my order—and even borrowed tzedakah funds on my behalf—which you did essentially as my agents—but nevertheless I am unmoved by this and will not repay these funds because I have complaints against you for your 'disobedience.'" To explain at greater length how both these behaviors are described in Torah seems unnecessary.

May Hashem help all involved rectify matters before any damage becomes irreparable (G‑d forbid). All of what was said above concerns... sh"y [the addressee], but even more than what was written here can be understood based on what Chassidus explains—the words of Elokim Chaim—in such matters.

Regarding Keter sh"y himself—it is known from Baal Shem Tov's teaching that everything happens with Divine Providence—even down to details within details—and in all these matters Keter was among those intermediaries (apparently even chief intermediary). Chassidus explains there are two types of intermediaries: One who connects—having no independent existence but whose role is solely uniting two things into one; another who separates—having independent existence so when tasked with an agency transmits things using his own terms thereby mixing himself into matters. Since true tzaddikim are few while most people are beinonim—with both inclinations judging them—the task is always immediately nullifying yetzer hara's view as explained in Tanya.

The same applies here: having merited being chosen by Hashem as intermediary through whom personal funds would go toward publishing a mussar sefer...

Blessings for proper health physically and spiritually—that Hashem grant him desire to fulfill His will so everything discussed above will be resolved positively—and as soon as possible.

Summary

The Rebbe teaches that recognizing G‑d as sole provider leads us to act honestly with entrusted resources—especially charity—and fulfill our commitments selflessly. Even when disputes arise or intentions falter, prompt teshuvah restores integrity so our actions truly serve their Divine purpose.