The governor invited all the Jewish officials of a particular locale in Europe to a meeting at his manor. “The army has a mission to complete in the vicinity,” he said. “All the members of your community are required to host two soldiers during the undertaking.”
This was a terrible decree. Besides for the financial burden that feeding and housing soldiers would place on their poor community, it would also tamper the ruchnius of the Jewish homes. Bringing in two lowlife soldiers for several weeks would have a terrible hashpa’a on the families. The community united for an atzeres tefillah to daven and plead to be spared from the decree.
The town was composed of two groups: Chassidim and Misnagdim. The Chassidim sent a prestigious group to confront an admired Rebbe to be poel yeshuos on behalf of the city. After the group sat before the Rebbe, he told them that he would only be able to bring forth the yeshua if they pull together several hundred silver coins. It was a considerable amount, yet the Rebbe insisted on it for the pidyon shevuyim at hand. Only then, he said, would they have the yeshua.
The Chassidim were excited to have some ray of hope to bring back with them to their city, but it wasn’t met with much favor. When they presented the idea to the community, many vetoed the idea outright; such an astronomical sum would only be able to be covered by the entire community together. If any part would disagree, there was no way they’d be able to raise it all, and they highly doubted that the Misnagdim would comply.
There was one intelligent man who suggested a favorable offer: “Hosting the army is very costly,” he said. “They are highly demanding, and you have to comply to all their needs — clothing the soldiers, feeding them, etc. It’s all very expensive. I therefore recommend that everybody partakes in this mitzvah, which is cheaper than the threat at hand. If the Rebbe’s yeshua doesn’t work, then I’ll return any money that was spent for the pidyon.”
Hearing his offer spoke to all those in the opposition of the plan. Within a short time, the entire community had united, and the whole sum needed for the pidyon was raised. They brought it to the Rebbe, who then bentched them that the gezeira would vanish soon.
It didn’t take long before the community got a letter from the governor stating that the army was rerouting its campaign, sparing their city from the original decree.
That day turned into Purim. Everyone was overjoyed over the yeshua, but those who brought the money to the Rebbe were even more joyous — first for the mofeis that the Rebbe had performed, and second over the fact that they don’t have to return the money that had been laid out on the condition that the yeshua would work.
But the joy didn’t last very long. Soon after seeing the letter, the Misnagdim noticed that the governor’s letter was dated before the Rebbe had given his brachah. That indicated to them that it was not the Rebbe’s bracha that had brought about the yeshua but something prior to that. As such, the Misnagdim demanded their money back. What were they to do?
The two opposing sides brought the quandary before Reb Shlomo Kluger to rule it out. Before presenting the two sides, they confirmed that they were looking for the halacha and not merely a compromise — the ideal way.
After hearing out the two sides, Reb Shlomo told them that he would issue the p’sak the next morning. In the morning, the delegation returned, ready to hear the Rav’s ruling. After everyone settled, Rav Shlomo ruled in favor of the Chassidim. It was in their zechus that the yeshua came about, even though the letter was dated prior to that.
What was the basis for his ruling? We know that Hashem brings the refuah before the makah, meaning that Hashem brings a tzara upon a person only after the yeshua is set up. And yet Hashem withholds the yeshua until the person accesses it on his own. In this case, Hashem programmed the yeshua to come even before the governor’s meeting.
Based on this understanding, Reb Shlomo ruled, that we rightfully can assume that Hashem sent the letter based on the knowledge that the Rebbe would daven for them, and the yeshua indeed was given only because of that. Therefore, the person who made the condition wasn’t obligated to return the money. (Reb Shlomo based it on Brachos 63:)
When we beseech Hashem for any of our needs, we must remember that the salvation was set up far before we knew about it. This understanding ensures us with a greater reliance in a brighter future.
