One of the chassidim of the Maggid of Mezritch approached him with a problem. He had invested a large amount of money in merchandise and had dispatched it with an agent for sale in a distant city. Several months had passed without word from him. He had inquired at the city to which he had originally directed the man, but there was no sign of either him or the merchandise. What should he do? If the merchandise was lost, he would face financial ruin.

The Maggid put on his reading glasses, looked into a volume of the Zohar lying on his table for a few moments, and then instructed his chassid to travel to Leipzig. There he would find his agent and his merchandise intact.

The chassid journeyed to Leipzig, met the wayward agent, retrieved his merchandise, and sold it for a profit.

Why was it necessary for the Maggid to look into the Zohar? If he had an answer for the chassid, why didn’t he give it to him immediately?

Chassidim explain as follows: The light which G‑d created on the first day of creation enables a person to see from one end of the world to the other. Nevertheless, G‑d saw that it was not appropriate for this light to shine in an unperfected world, and He therefore concealed it. Where did He conceal it? In the Torah.1

By studying the Torah, and particularly the Torah’s mystic dimensions, where its spiritual light is revealed, the Maggid was able to gain access to this transcendent light. Having done so, he was able to advise the chassid with regard to his merchandise.

Why did the Maggid employ such a lofty spiritual tool merely to locate merchandise?

Because a Jew’s financial resources are connected with his spiritual mission in this world. Everything in the world contains sparks of G‑dliness which are concealed by the material substance of the world. Mankind has been given the task of refining the material and revealing this innate G‑dliness. Every individual is destined to elevate certain sparks. If these G‑dly energies are not elevated, that individual’s soul remains incomplete.

The Baal Shem Tov expounded this concept in his interpretation2 of the verse,3 “Hungry and also thirsty, their soul longs within them.” The Baal Shem Tov asked, “Why are they hungry and thirsty? Because ‘their soul longs within them.’ Their souls seek a bond with the G‑dly energy contained in the food and drink.”

We may be unaware of the spiritual motivation underlying our physical desires and find all sorts of reasons to describe what we want and why we want it. In truth, however, a deeper force motivates our will. Why does a Jew want possessions and material success? Because his soul has an unarticulated desire to fulfill the G‑dly purpose associated with these seemingly material blessings.

These concepts enable us to explain a problematic passage in Tanya,4 in which the Alter Rebbe issues “an open rebuke, [motivated] by concealed love,” reproving his followers for coming to him:

To ask for advice about worldly concerns, what to do with regard to matters of this material world. [Such counsel was never asked even] of the great Sages of Israel of bygone years... for whom no secret was hidden5 ...

The Alter Rebbe then proceeds to explain the reason why his followers would seek him out regarding such matters: “Love upsets the natural order of conduct.”6 The self-love of the chassidim and their concern for their own material welfare would cloud their vision.

Commenting on this passage, the Rebbe raises an obvious question: Despite the Alter Rebbe’s statements, we find that chassidim would ask the Alter Rebbe himself, and similarly, the subsequent Rebbeim, about such matters. And the Rebbeim would not withhold answers. Indeed,7 at times the Rebbeim would solicit such advice.

Why would the Rebbeim disregard the advice given by the Alter Rebbe?

For the reason, the Alter Rebbe himself gave. Because “Love upsets the natural order of conduct.” Out of their great love for the chassidim and their concern for their material and spiritual welfare, the Rebbeim were willing to go beyond their natural order of conduct and advise their chassidim concerning material affairs.