Chapter Five Introduction In this chapter the Rebbe is setting the foundation to his answer: The primary revelation of the Essence of the Soul is in self-sacrifice, which is primarily in the times of exile, when the Jew is ‘crushed - broken and depressed’. Note: The way the flow of the Previous Rebbe concerning “crushed for luminary” in his mamor is: (a) Moses is the Faithful Shepherd, who feeds Israel’s faith, that it be not from “Their Mazal Saw”, but from the revelation of the Essence of the Soul.
(b) This is primarily in the times of exile, when the Moses of Each Generation reveals the Essence of the Soul within Israel, in order to be able to observe Torah and Mitzvos with self-sacrifice. (c) The is the meaning of “crushed for luminary”, for the primary time that we have the revelation of the Luminary - Essence of the Soul is in self-sacrifice which primarily is in the times of exile, when Israel is broken and depressed. Here the Rebbe explains what the concept of Faithful Shepherd is, in that Moses feeds and sustains the faith of Israel.
To understand this, the Rebbe first explains how the faith of Israel works: (a) The Encompassing Dimension of the soul, called here “Mazal”, sees Divinity, and thus its faith is unquestionable. It then brings to the Internal dimensions of the soul this unquestionable faith. (The Internal Dimensions of the soul, which begins with Intellect, perceives Divinity, but does not see divinity, and thus, there isn’t an unquestionable faith in this dimension of the soul.) (b) The revelation of the Essence of the Soul, which is bound with the Essence of Gd. Meaning, that there is no reason for it’s faith, not even the reason of seeing Divinity.
Rather, it is bound to the Essence of G-d, and Essence Bond. The difference between these two is in how they effect faith within the Internal Dimension of the soul (The Rebbe will further explain that the difference of the effect that they each cause is because (i) their relationship to the Internal Dimension of the soul, which (ii) is based on their own properties): (a) The faith of the Internal Dimension of the soul caused by the Encompassing Dimension of the soul, “His Mazal”, is one in which the faith is encompassing the Internal Dimension of the soul.
(b) The faith of the Internal Dimension of the soul caused by the revelation of the Essence of the Soul, is one in which the faith is internalized and digested by the Internal Dimension of the soul. The reason being that the Essence of the Soul is the Essence of every dimension of the soul. Therefore, as the Essence of the Internal Dimensions of the soul, its faith (of the Essence of --every part of-- the Soul) is internalized and one with the Internal Dimensions of the soul.
This then is the meaning of Moses being the Faithful Shepherd who feeds and sustains the faith of Israel, that the faith be not only of the “Their Mazal Saw” (which then the faith is only encompassing), but that it be of the revelation of the Essence of the Soul (which then the faith will be digested and internalized), which is the “Luminary” and not the “Illumination” of the soul.
“ 5) And there is to explain this in accordance with that which is known that this which Israel has simple faith, and they do not need any proofs, is for two reasons: The Rebbe is now setting a foundation by explaining how the faith of Israel works, and thus, understanding what it means that Moses, as the Faithful Shepherd.
feeds and sustains the faith of Israel: The faith of Israel is created by two different reasons: “‘For their Mazal saw’ (meaning) that the (dimension of the) Soul (which is) Above, sees Divinity (seeing, which is above intellect (grasping)), and this effects within the (dimensions of) the soul which is in the body a faith in Divinity.
” The term, “for their mazal saw” comes from the Talmud’s explanation (-Megillah 3a) to a story that happened to Daniel, Haggai, Zechariah, and Malachi, concerning a vision that only Daniel, but not Haggai, Zechariah, and Malachi, saw: “(-Daniel 10:7), ‘ And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great trembling fell upon them, so that they fled to hide themselves’, (they were afraid and ran away, If they not see then why did they run away?) Even though they did not see (the vision), their Mazal saw (it, and therefore they sensed that there was something fearful there and they fled).
” Chasidus explains the concept of Mazal as the encompassing dimension of the soul called Chaya. Chasidus also defines the word mazal from the etymology of nozel - drips, explaining that from this encompassing dimension that is above there drips into the internal dimensions of the soul, which are within the body. Through This drip, the mazal effects the internal dimensions with that which it, the mazal, sees.
The Talmud there actually speaks also of when one feels a sudden fear and doesn't know why, that it is because their mazal saw something, and the Talmud gives guidance on what the person should do in order to ward off what their mazal saw. The Rebbe now gives the second reason for Israel’s faith in G-d: “And another explanation is that the root of the faith is in the Essence of the Soul (above the ‘their mazal saw’). For that which the Essence of the Soul is bound with the Essence of G-d is an Essence Bond (which is not dependent upon any reason, even not the concept of seeing, which is above intellect).
” The key concept that the Rebbe is saying here is that when it comes to the faith of the Essence of the soul, there is no external cause (i. e. what it is seeing) to its faith and bond with G-d. Rather, this bond is its very Essence. The reason for this is that the Essence of the Soul is “Truly a piece of G-d Above”. The Rebbe now explains the difference between these two reasons for the faith of Israel: “And one may say, that of the differences between the two explanations (concepts) is, that the faith of the soul within the body that comes from the seeing of the soul above is in an encompassing dimension.
” “For being that the soul above is above (beyond) ‘enclothing itself’. Therefore its effect on the soul that enclothes itself in the body is in a encompassing (un-enclothed) dimension.” A dimension of a soul can effect the lower dimensions only in way of its own properties.
Therefore, being that the property of the mazal dimension of the soul is that it is beyond clothing itself within (for it is of the infinite circular) the body (which is of the finite linear), therefore, what it drips, meaning, how it effects the soul within the body, is experienced by the soul within the body only in an encompassing manner (meaning, that the faith is in an abstract dimension, as that of the thief, who at the opening of the tunnel, going to steal, calls out to G-d to protect him, that he be successful in stealing!)
“And in order that the faith (within the soul enclothed within the body) should be internalized, this is through the revelation of the Essence Bond of the Essence of the Soul (with the Essence of G-d).” “For the Essence of the Soul is the essence of the (dimensions of the) soul which is enclothed within the body, and therefore, the faith within the soul within the body that is from the Essence of the Soul is internalized.” The Rebbe is giving the reason as to why the faith of Israel that is from the revelation of the Essence of the Soul is what internalizes faith.
For the Essence of the Soul is the Essence of each and every dimension of the soul. Thus, what the Essence of the Soul is giving to the soul enclothed within the body, it (the Essence of the Soul) is giving to it (the Soul within the body) from being its (the Soul within the body’s) essence. Thus, what the soul within the body, the faith that it, receives from the Essence of the Soul is internalized by the soul within the body.
Now the Rebbe is going to set his answer to the flow and order of the Previous Rebbe’s mamor, which the Rebbe will then lay out for us in the forthcoming chapters: “And in accordance with this we may explain the connection of the concepts (explained) in the (Previous Rebbe’s) mamor, that the concept of (‘crushed) for luminary’ comes in connection to the explanation of the concept of ‘Faithful Shepherd’, For this which Moses feeds and sustains the faith (of Israel) that it be internalized is through that which he reveals (within Israel) the Essence of the soul (which is above ‘Their Mazal Saw’), ‘Luminary’, above that of ‘Light’.
” We explained above that Moses’ being the Faithful Shepherd, that he feed and sustains the faith of Israel, is that he reveals within Israel the Essence of the Soul, this then is the connection with “(crushed) for Luminary” which is the Essence of the Soul, beyond the Light of the Soul.
Now the Rebbe explains the concept of “crushed” that is explained in the Previous Rebbe’s mamor: “And this which is stated (in the verse) ‘crushed for luminary’, and the mamor explains it that in order to reach ‘luminary’ is through the concept of ‘crushed’ in the times of exile, is because, the primary revelation of the Essence of the Soul (’luminary’) is within the concept of self-sacrifice (which is primarily in the times of exile), as we will further explain.
” The connection we just explained is that Moses, as the Faithful Shepherd, feeds our faith (of the soul within the body), that it be from the Essence of the Soul (which is how the faith is internalized), and this is the emphasis of the verse “(crushed) for luminary (and not “for illumination”). However, in his explaining the concept of “crushed for luminary” the Previous Rebbe is connecting this with the self-sacrifice of Israel (in observing Torah and Mitzvos) in the “crushed - brokenness and depression” of exile.
To explain this, the Rebbe is saying that he will explain further on how the primary revelation of the Essence of the Soul is in the self-sacrifice of Israel, which is primarily in the times of when Israel is “crushed” in exile. Note: In order to explain this, the Rebbe is going to need to explain the different dimensions of the revelation of the Essence of the Soul: (a) As it was fed and sustained by Moses, who was not in the crushed times of exile, and (b) as it is by the Moses of Each Generation, who are in the crushed times of Israel when they are in exile. Footnotes 31.
See Series 5972, Chapter 61 (page 114 [(in the new edition) 150 and further]. And see also the above mentioned series, vol II, page 1182, ‘The faith… from the ‘Their Mazal Saw’, that the soul as she is above sees… and so is the concept of the faith as it is from the Essence of the soul’. The Rebbe is citing a source where it lists the two different causes from where the faith within the soul within the body comes from. That it is from (a) the “Their Mazal Saw”, and from (b) the revelation of the Essence of the Soul/ 32. Terminology of the Talmud - Megillah 3a.