[The paradigm of] actual self-sacrifice for the sake of [the observance
of] the Torah and its mitzvos on the part of the entire Jewish people
took place during the Purim [saga] (at the time of Haman’s decree). In contrast
to the saga of Chanukah, when mesirus nefesh ([in the face of] the
decrees of the Greeks) was displayed (primarily) by Mattisyahu and his sons, at
the time of Haman’s decree, the entire Jewish people displayed mesirus nefesh.
[And this was the product of Mordechai’s efforts.]
Based on the above, it is possible to explain the citation in the maamar,
[VeKibeil HaYehudim,]1 of the statement
of the Midrash:2
“Mordechai, in his generation, was equivalent to Moshe in his generation.”
Although there is an extension of Moshe in every generation, the Midrash
states in regard to Mordechai (only) that “in his generation, he was equivalent
to Moshe in his generation.”
It is possible to explain [this distinction as follows]: The unique quality
of Mordechai was that he served as a shepherd of faith (in an [open and]
revealed manner) for all the Jews of his generation, just as Moshe
served as a shepherd of faith, drawing down knowledge to all the Jews of
his generation.
[Moshe’s contribution to] his generation as a whole [is reflected in the
fact that] (all the members of the generation) are referred as “a generation of
knowledge.”3 {Moshe served in
this capacity, (i.e., as the shepherd of faith of the entire Jewish people,) by
infusing every member of his generation with knowledge. Mordechai served in
this capacity [i.e., as a source of influence for every member of the Jewish
people] by revealing the quality of mesirus nefesh in every member of his
generation.}
It is possible to say that by citing the quote “Mordechai, in his generation,
was equivalent to Moshe in his generation,” in the maamar, [the Previous
Rebbe] described his own function,4 i.e., that (in an [open and] revealed
manner,) he served as the shepherd of faith for all the members of [his]
generation.
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