Our Sages teach that Mordechai gathered thousands of children to study Torah, who said, “we are with Mordechai in life and in death.” When the Talmud states that there was by no one an ‘outer (foreign) thought’ of denouncing their faith in G-d all year long, even though, if they would have they would have been exempt from the decree of Haman (as explained earlier from the teaching of the Alter Rebbe), and did this not include women? Nevertheless, the Rebbe does add on the word “men of his generation”, which would then negate the compiler’s previous note.
A simple explanation would be that “All the men of his generation” may be translated as “all the people of his generation”. However, there are the questions we asked upon this, that Moses taught the “men”, as we found in Rashi concerning the mourning over Moses’ passing, in which there is a distinction of “males”.
The Rebbe now concludes with a fascinating innovation concerning the Previous Rebbe: “And there is to say, that through (the Previous Rebbe) bringing in the mamor that which is written in the Midrash that, ‘Mordechai in his generation was considered as Moses in his generation’, through this the one saying this passed verdict upon himself41, that he is a ‘faithful Shepherd’ ( openly) of all the men of his generation.
” The Rebbe explained that the statement of the Midrash “Mordechai in his generation was considered as Moses in his generation” points out of that of all the Moses of Each Generation, that it is so specifically concerning Mordechai, that specifically Moses and Mordechai were openly the Faithful Shepherd of all of Israel. This is the meaning of this Midrash, as the Previous Rebbe brings this teaching of the Midrash in his mamor. Thus, the Previous Rebbe is giving a verdict that Mordechai was a “Faithful Shepherd” openly of all of Israel.
And by doing so, in return, the Previous Rebbe has passed verdict upon himself that he is as well a “Faithful Shepherd” openly of all of Israel. To understand how this works, see FOOTNOTE 40. Note: Seemingly, we need to understand what the Rebbe is saying here: The Rebbe is saying that this is what the Midrash means, that Mordechai (like Moses) was openly a “Faithful Shepherd” to all of Israel. The Previous Rebbe is only quoting the Midrash in the mamor. So what does the Rebbe mean that by quoting the Midrash, the Previous Rebbe is the one who is passing verdict as such on Mordechai?!
Maybe, we can explain this in accordance with the rule that we don’t pass a verdict from a homiletical teaching of the Midrash. Therefore it is specifically when the Previous Rebbe intentionally brings the teaching in a mamor it then becomes a passed verdict upon Mordechai. Let us also note that there is a clear teaching of our Sages that states that there is the “Manifestation of Moses in every generation”.
And yet, the Previous Rebbe, when focusing on Mordechai, intentionally brings this teaching of the Midrash which singles out Mordechai of being openly a “Faithful Shepherd” to all of Israel, not as a homiletical teaching, but as a “pshat - simple meaning” of fact, therefore, this teaching now became a ruling. However, this all but a maybe to understanding what the Rebbe is saying. Note: Our Sages say concerning a teaching of one’s Rebbe, “ ואנו בתרייהו - And we are after him”. This also means that we follow the teaching of our Rebbe. This is used as well as saying that we apply the teaching of the Rebbe to himself.
Especially in this case where the Rebbe is invoking the “din v’chesbon” process of when one passes verdict upon another, he has in turn passed verdict upon himself. Thus, clearly the Rebbe has passed this verdict upon himself that he is a “ openly a “Faithful Shepherd” to all of Israel”. Please note that concerning the Rebbe it is practically “ openly”, simply due to the technology available, that of the fabrengehns that were shown live on satellite, and the stories we know that took place from this.
So too concerning the advancement of travels, in which over the years literally hundreds of thousands of people from all walks of life came to the Rebbe to hear his teachings and to seek his advice. Just take any video of any “Sunday Dollars” and watch how people of every affiliation of Judaism are coming to receive a blessing and guidance from the Rebbe. This all being in addition to the 2.5 sacks of mail that the Rebbe receive every day. Thus, when it comes to the Rebbe, the openly being the “Faithful Shepherd” of all of Israel is so to anyone who simply looks. Today, this continues.
To see this openly one simply needs to visit the Ohel of the Rebbe and simply see how people of all affiliations of Israel, and even l’havdil all races among gentiles, come to pray to G-d, and place notes on the Rebbe’s resting place, asking for blessings and guidance. Then there are the thousands of stories we hear in how “the Rebbe finds a way” to bring the individual his answer to their requests and questions.
This concludes CHAPTER SEVEN. Footnotes 38. Chapter Three. 39. See Vayikrah Rabbah, portion 9:1. 40.
As the explanation to the language of the Mishna (Ethics of Our Fathers, beginning of Chapter Three) “Law (verdict) and Accounting” ((first) ‘law’ and afterwards “accounting”) - in accordance with the words of the Mishna (ibid, Mishna 16) that “and exact payment from man, ‘with his knowledge’ and ‘without his knowledge’” that after this that the person rules “with his knowledge” his “verdict” upon his friend, he has (in effect) passed “verdict” upon himself “without his knowledge”, for through this “verdict” (of his upon the other) we make the “accounting” concerning his own state of being (See Likkutei Sichos, Vol VI, page 283.
And there it is explained).