2390 —תרגום תורת החסידות לאיטלקית ותפקיד מלך ישראל

B"H, 6 Shevat, 5714.

Brooklyn.

The Avrech vavac"h iy"a nu"n etc. Yisrael

Shalom u'Vrachah!

After the long break, I was pleased to receive your letter from Erev Shabbat Kodesh Shemot. Your justification for not writing—that there was nothing important to report—makes the wonder even greater. As it says in the Zohar at the end of Part I, every day one must fulfill his mission from the Holy One Blessed be He to illuminate his portion in the world; that is, to influence himself and also his surroundings. Certainly, during these months when we have not corresponded, you could have—and should have—acted in this regard, so there was room for many letters.

We do not cry over the past; my intent is only for future results: that all of the above should be fulfilled—not just sufficiently but abundantly, as it says at the end of Midrash Esther Rabbah: peace in abundance, blessing in abundance, etc.

The main point is that since Hashem has granted you knowledge of chassidic teachings and customs, you can serve as a conduit to transmit this knowledge to our fellow Jews who currently need only Italian. This should be done with the greatest energy—translating simple topics from sichos and even from maamarim into Italian, especially before holidays (yomim d’pagrah), yahrzeits, etc., as I have written you previously. Surely Haraha"g and Haraha"ch iy"a nu"n involved with tzt"z Moreinu HaRav Mordechai HaKohen Perlau will assist you as much as possible.

It is well known that our master the Alter Rebbe said that those who follow his path succeed when they engage in Torah and mitzvos matters. It goes without saying that if this involves any usual expenses, I will cover them.

I await good news about this soon because this matter is like Torah study in general: if one delays even an hour, it is a loss that cannot be made up since every moment is obligated in Torah study on its own; further elaboration is unnecessary.

Regarding what is unclear to you in Rambam Hilchos Melachim about a king’s authority and government power—and your difficulty reconciling the law permitting a king to levy taxes with the prohibition against amassing wealth for himself—I see no contradiction here. In general according to Torah law there are matters requiring a Beit Din for communal obligation; so too with taxes—a king does not need a Beit Din but can do so himself. Other such matters are detailed in Rambam Hilchos Melachim and elsewhere.

It is self-evident that taxes enter into the king’s domain and he may distribute them as he sees fit; however, like every Jew—and even more so because of his great responsibility—as Rambam says: "the king’s heart is the heart of all Israel," he must fulfill his duties faithfully: distributing funds according to royal needs—for army, servants, etc.—and also for himself and his affairs but never wastefully; even one unnecessary horse violates G‑d’s will.

This means that a Jewish king according to Torah has very great authority but Torah obligates him to be more humble than anyone else and not accumulate anything unnecessary beyond what is absolutely needed for state security etc.

See also Sefer Derech Mitzvosecha by Admor HaTzemach Tzedek on appointing a king (page 108a ff.), where he explains at length that through appointing a king Israel become nullified before Hashem—see there for details.

Enclosed is a copy of the maamar delivered on the yahrzeit of my father-in-law last year—you will surely find much substance in it.

On royal authority—see Sefer Toras Nevi’im by Mahartz Chajes.

Summary

The Rebbe urges using one's unique abilities to spread chassidic teachings—even through translation—to reach every Jew. He teaches that true leadership combines authority with humility and responsibility toward others’ spiritual and material needs.