4226 —אחריות ההשפעה והמנהיגות היהודית לנשיא בן-צבי

B"H, 11 Nissan, 5716.

Brooklyn, NY.

Shalom u'Vrachah!

^[1] It was a pleasant surprise to receive your letter acknowledging receipt of the tzt"z's novellae on Maseches Bava Metzia, and I read with special satisfaction about your study sessions in this tractate. The power of learning our Torah, the Torah of life, is great—"for it leads to action." Surely the statement "one mitzvah brings another mitzvah" will also be fulfilled. Since we always ascend in holiness, I hope that this will continue to increase both in quantity and quality.

Some are puzzled by the saying of our Sages: "A Rabbi honors the wealthy." To me, it is clear and explained according to one of the foundational points of the Baal Shem Tov's approach: that every matter in the world—even the smallest—is under Divine Providence, especially matters that affect many people. The wealthy—those whom Divine Providence has given means to do much good in G‑d's world—certainly have souls suited for this task, which far exceeds that of an average or poor person. Our holy teacher (Rabbeinu HaKadosh), whose era was a transitional period for the Jewish people—from relatively peaceful times to times of decrees and persecutions—had to mobilize all strengths so Israel could withstand these trials and emerge whole and fortified. He had to consider each individual and try to utilize every possibility within them. Therefore, he expressed respect toward those who were given extra opportunities from Above—certainly also used to protect all that is holy among Israel—as with all his other holy activities.

However, as is generally true in this world where every Jew is given free choice—and Hashem tests him "to know whether he loves Hashem...and keeps His commandments..."—so too here: each wealthy person has free choice. As it says: "See, I have set before you today life and good...choose life," or G‑d forbid, the opposite.

It is obvious that if this applies regarding wealth in gold and silver, how much more so regarding wealth in influence over one's surroundings near and far. It follows as well that since there is a Leader over this world and nothing is purposeless within it, there must be active and positive use of wealth; it is not enough merely not to use it negatively. Even lack of use disrupts creation's order since every part must actively contribute toward its unified purpose.

I have heard much about you—your character traits and your attitude toward Israel's sacred traditions. In our time you have been given special opportunities—like those mentioned above—to influence both near and far environments; such influence can yield far-reaching results, especially in preserving our people's true character. We became a nation through receiving the Torah; this is the unifying thread through all generations—even as many nations with advanced cultures have perished while Israel falls yet rises again through connection with the Creator: "Ani Hashem lo shanisi v'atem bnei Yaakov lo chilisem" (I am Hashem—I have not changed; you sons of Yaakov are not consumed) (Midrash Tanchuma Parshas Nitzavim).

If at various times all Jewish strengths needed mobilization to guard Torah and mitzvos—the secret of our survival—how much more so now: an era fraught with crisis and trial among Israel's greatest challenges. Those rich in ability and opportunity—and thus bearing even greater responsibility—have a sacred duty (and privilege) to fully use their opportunities to protect what is holy for Israel: our eternal Torah and its mitzvos—especially in "the palace of the King," meaning Eretz Yisrael where "the eyes of Hashem your G‑d are upon it from year's beginning to year's end." Since this mission has been placed upon you, surely everything needed for its fulfillment was provided from Above; but it must be done by choice—"choose life."

Relying on what I've heard about you, I strongly hope you will not take offense at my above lines—even though this is my first letter to you—and that my words will be received in the spirit they were written. May it be G‑d's will that my words not remain mere words.

With respect and esteem—and wishes for a kosher and happy Pesach.

Perhaps the following paragraph should have come at this letter's start: an apology for opening without honorifics etc., relying on what I've heard about your qualities—that you'll understand my intent.

From when I first went to cheder—and even before—a vision began forming in my mind of the future redemption: Israel's final deliverance from exile—a redemption so radiant that all exile's suffering would become understandable. As part of this bright future—as part of redemption—it will be as stated: "A nasi is like a king—not just a tribal leader—but none above him except Hashem his G‑d" (Horayos 11a end). All will be such that wholeheartedly—with full understanding—it will be said: "On that day I thank You Hashem for being angry with me." Therefore it's so difficult for me now to use such titles regarding Jews when Yaakov is small and Israel are 'weak, driven out, scattered, harried by suffering' ^[2]. I could have used such words superficially—but since I've heard you are 'truthful,' I did not want to lie—to myself or you; please forgive me.

Summary

The Rebbe teaches President Ben-Zvi that those blessed with influence bear a sacred responsibility—to actively use their abilities for protecting Torah values and strengthening Jewish identity. True leadership means choosing positive action for G‑d’s purpose rather than mere status or honorifics.