6529 —המשימה הייחודית של העשירים והשפעתם על אחרים

B"H, 25 Tishrei, 5719.

Brooklyn, NY.

Shalom u'Vrachah!

I hereby acknowledge with thanks receipt of your letter from the 17th of Elul as well as the books you kindly sent for my library. I hope that in the future you will continue to provide us with books as they are published from time to time. Please accept my apologies for the delayed response due to the busy days in between.

Some are puzzled by our Sages' statement: "A Rabbi honors the wealthy." To me, this is clear and explained based on one of the foundational points of the Baal Shem Tov's approach: that every matter in the world, even the smallest detail, is under Divine Providence—especially matters that affect many people. Wealthy individuals—those whom Divine Providence has granted means to accomplish much good in G‑d's world—certainly also possess soul-powers suited for this role. Their task is far greater than that of an average person and all the more so than a poor person.

Our holy teacher (Rabbeinu HaKadosh), whose era was a transitional period in Jewish history—from relatively peaceful times to an era of decrees and persecutions—had to mobilize all strengths so that Israel could withstand these trials and emerge whole and fortified. His mission was to consider each individual and strive to utilize all their potential. Therefore, he expressed respect toward those who were given extra capabilities from Above—certainly also using them to protect all that is sacred among Israel, just as with his other holy activities.

However, in line with general conduct in this world—that every Jew is granted free choice—and as it says: "And Hashem your G‑d tests you to know whether you love Hashem...and keep His commandments..." (Devarim 13:4), here too each wealthy person has free choice. As it says: "See, I have set before you today life and good..." (Devarim 30:15), so he may choose—as it concludes: "and you shall choose life"—or G‑d forbid, the opposite.

It is obvious that if these words apply to those wealthy in gold and silver, how much more so do they apply to those rich in influence over their surroundings both near and far.

It is also understood that since there is a Leader of this world and nothing exists in vain within it, there must be active and positive use of wealth. It is not at all sufficient merely not to use wealth for undesirable purposes; even lack of positive use disrupts creation's order since everything within creation must actively contribute toward its unified purpose.

Certainly it goes without saying that my intention is toward the true purpose of our people—the nation of Avraham's G‑d—both collectively and individually: living according to our Torah of Life—a complete Torah without compromise. The greatness of Torah lies in "great is study for it leads to action," meaning actual mitzvah observance in daily life about which it says "and you shall live by them."

Please forgive me for immediately touching on such a fundamental point in my first letter; perhaps this will raise some wonder on your part. My hope is that these lines will bring about the desired result. There are several explanations for this:

First: We live in an era full of events which not long ago would have seemed impossible; anyone who observes even superficially sees at every turn things beyond reason—and how true are our Sages' words: "Do not dismiss anything lightly."

Second—and this point is absolutely rooted in Chassidus—in explaining why every Jew is called "a fountain of gardens, a well of living waters": It is inherent within every Jew's nature and soul-qualities that when spoken to about Torah and mitzvos at maximum intensity, nothing new needs to be introduced; deep down he agrees—it only requires removing whatever blocks or hinders him. Then he becomes like a spring welling up from within—as described in Zohar—sometimes this can happen instantly.

A further main point: Since Divine Providence has granted him influence over many followers—some themselves being leaders within their circles—if these lines bring about any practical change, it will multiply many times over through his followers.

I elaborated somewhat on these points in a general letter for Rosh Hashanah—a copy enclosed here—and I hope you will find interest there as well.

Summary

The Rebbe teaches that wealth or influence comes with responsibility—to use one's gifts actively for Torah and communal good. Every Jew has free choice, but those given greater means must ensure their resources serve G‑d’s purpose and inspire others toward positive action.