Because common people by honoring the wealthy exhbit ignorance of what truly warrants honor the Creator in turn give them more ignorance namely of the means to what they desire so that all their lives they are caught up in strenuous effort and much toil while they neglect what they are obligated to exert themselves in and pursue i.e. fulfilling their obligation to the Creator and offering thanks for His kindnesses toward them.  The pursuit of these would no doubt be more likely to lead to the achievement of their desires pg 415

 If they reflected and understood that it is not within the power of the wealthy to give anything to or withhold it from anyone unless GD has decreed it they would not set their hopes on anyone beside Him and would find worthy of honor only one who the Creator has disingued with outstanding qualities for which he is worthy of the Creators honor pg 415

 There are types of people who make the effort of acquiring great wealth only for the love of honor and to make a name for themselves so that no matter how much they have, it is not enough for them.  This is due to the ignorance of what will bring real honor in this world and in the next.  It is occasioned by their observing the deference paid to the wealthy by the common people who honor them only because they crave what they have and desire to attain what is in their possession.  pg 413

 The intelligent individual acts on all three accounts in a way that accords with his religious and secular interests.  In regard to income and possessions his trust in what is in GD's hands is stronger than his trust in what he controls himself  because he does not know if the latter is income provided him for his own needs or is merely placed in his care   He attains  honor in this world and a fitting reward in the World to Come pg 413

 The third error is that he povides others with their income as ordained for them by the Creator through his agency reminds them of his favor toward than as if it were he that provided them with income supported them and showed himself benevolent towards them and expects them to thank and parise him profusely and be subservient to him  He becomes arrogant proud hearted and haughty and feels no gratitude to H'shem for this privilege.  He thinks that if he were to deny the other his income, it would remain in his possession, and that if not for him, their income would be cut off  This poor man labors in vain in the world and forfeits his reward in the World to Come

The Baal Shem Tov taught that we must apply the lesson of the story of Purim to our own lives. He expounded on the Mishnaic dictum: “One who reads the Megillah backwards does not fulfill his obligation,” and interpreted the term “backwards” as meaning in the past. Thus, one who reads the Megillah and considers it a story that took place in the past has missed the whole meaning of the Megillah. When we recall the story of Purim, it must come alive, so that we relive it now and apply it in our personal Divine service. Joy Rebbe Elimelech once fell on a nail, and he showed the wound to his wife, to ask her how deep it was. Her first thought was to shout out in distress, because it was a very deep wound. But she learned from her husband the importance of maintaining a joyous mood. So she steeled herself and said, “Kein ayin hara, you can put an entire bale of hay in there.” Rebbe Elimelech laughed, and said that the laughter helped cure him chabad.org

The third income to be held as wealth is money that is of no use to the owner, but which he preserves, protects, bequeaths to someone else or loses.  The ignorant person thinks that all the wealth decreed to him by the Creator is meant for his own satisfaction and physical maintenance and so he is eager to acquire it and works hard for it while it may turn out that he has accumulated if for his successor his widow's next husband his murderers or his greatest enemy.   

T he  Netivot Shalom  citing the  Noam Elimelech writes that w hile there is no individual who has not sinned,  Klal Yisroel , the collective nation is still considered pure. When each individual gave his personal half shekel to the whole, he became part of the collective and was again able to form the close relationship with Hakodosh Boruch Hu. outorah.org The month of Adar concludes the year and provides the opportunity to make up for one’s “losses.” This is associated with the Talmud’s statement “When the month of Adar enters, we must increase our happiness.” When you find a lost object, you are happy. This is true in the spiritual realm as well. The Talmud relates that a sage once became very happy because he remembered a certain teaching he had forgotten. Likewise, the Baal  Shem  Tov compared the joy experienced in Torah and Mitzvos, to the joy felt by a king’s son who after many years of being lost, becomes reunited with his father. Since Adar conclu...