אלול כ"ב – אגרת הקודש פרק טז

The letter is addressed לאנשי ק' וכו'—to the people of the community, and so on. The Rebbe is writing to the members of the community, even though the full details of the letter are not included here.

The Rebbe opens with a heartfelt greeting: אהוביי אחיי ורעיי אשר כנפשי—my beloved, my brothers, and my friends, who are like my own soul. He is expressing a deep personal connection and affection, saying that he loves them as he loves himself. This is not just a formal address; he is emphasizing that their pain and struggles are felt by him as if they were his own.

The Rebbe continues by acknowledging the difficult situation they are facing. He says, הנה לא נעלם ממני צוק העתים—it is not hidden from me, I am fully aware of the distress of the times. He knows that נתדלדלה הפרנסה—livelihood has become diminished, and people are struggling financially.

He points out that this is especially true for those he knows personally from their community: בפרט הידועים לי ממחניכם—especially those known to me from your camp. Their situation is particularly dire: מטה ידם בלי שום משען ומשענה—their hand has faltered, and they have no support at all. They are ממש לווים ואוכלים—literally borrowing just to have food to eat. This is not just a minor hardship; they are in true desperation.

The Rebbe adds a prayer: ה' ירחם עליהם, וירחיב להם בצר, בקרוב—may G‑d have mercy on them and broaden their circumstances in their distress, very soon. He is not just stating the facts, but expressing empathy and a heartfelt wish for their situation to improve.

Despite all this, the Rebbe says, ועם כל זה—and yet, even with all of this, he is not satisfied with what he hears about their actions. לא טוב הם עושים לנפשם, לפי הנשמע—according to what I hear, it is not good what they are doing for their own souls.

He explains that קפצו ידם—they have closed their hands, meaning they have stopped giving. This is in contrast to הפתוחה מעודם עד היום הזה—the hand that was always open from the beginning until now. They used to give ביד מלאה ועין יפה—with a full hand and a generous eye, to all the truly necessary needs.

He emphasizes that their giving supported לדי מחסורי האביונים, נקיים—the needs of the poor, those who are clean and upright, whose עיניהם נשואות אלינו—eyes are lifted up to us, looking to us for help. The Rebbe warns: if we do not have mercy on them, מי ירחם עליהם?—who will have mercy on them? He is stressing the responsibility the community has to support those in need, even in difficult times.

The Rebbe now brings a scriptural source to reinforce his point. He quotes the verse: "וחי אחיך עמך"—your brother shall live with you. This means that we are obligated to ensure that our fellow Jew can live together with us, not just survive on their own.

He clarifies a common misconception: the sages did not say "חייך קודמין"—your life comes first—in every case. That principle only applies כשביד אחד קיתון של מים וכו'—when there is only one jug of water in one person's hand, and both people are equally in need of it to survive. In such a case, when the item is דבר השוה לשניהם בשוה לשתות—something equally necessary for both to drink and revive themselves in their thirst, then your life comes first.

However, the Rebbe explains, if the poor person needs לחם לפי הטף—bread for his children, or עצים וכסות בקרה—wood and clothing in the cold, or similar necessities, then כל דברים אלו, קודמין לכל מלבושי כבוד, וזבח משפחה, בשר ודגים וכל מטעמים של האדם וכב"ב—all these things come before any honorable garments, family feasts, meat, fish, and all the delicacies that a person and his family might enjoy.

In other words, the needs of the poor for basic survival—food, warmth, and clothing—take precedence over our own desires for luxury or comfort. The Rebbe is making it clear that when it comes to necessities, the needs of the poor must be met before we indulge in extras for ourselves.

Therefore, in this situation, the rule of "חייך קודמין"—your life comes first—does not apply. The reason is that our own needs for honor or luxury are not חיי נפש ממש—actual life necessities, as they are for the poor person. The two situations are not truly equal, and so the principle of your life coming first does not override the obligation to help someone whose basic survival is at stake.

The Rebbe concludes by referencing the Talmud in Nedarim, which supports this distinction. He is emphasizing that halachically and morally, we are required to prioritize the essential needs of others over our own non-essential comforts.