This letter was written as an introduction to the kuntres published in honor of Beis Nissan, 5711.1

B”H,

There is a well-known statement of the Rebbe [Rashab], the anniversary of whose passing2 falls soon, that the role of his students is to become “lamps to diffuse light.”

The words of tzaddikim are precise in all their details. This is especially so regarding statements by the Nesiim of the Jewish people concerning their disciples and concerning those who are connected to them. Hence, the term “lamps to diffuse light” is a guide, in several vital respects, to those who are connected with the speaker. Let us therefore consider a few of the characteristics of a luminous lamp:

The lamp itself is the source of the light — a luminary, albeit in miniature.

Moreover, a lamp is comprised of oil and a wick. Metaphorically, the oil represents the Torah and its mitzvos.3The wick represents man — that is, the body,4 or, more correctly, the level of his soul called nefesh,5 which is “the body’s partner.”6 From a more inward perspective, [this metaphor] refers to the Divine soul that is vested in the animal soul.7

Another characteristic of a lamp: when the wick is lit and becomes one with the oil, the light of the lamp is diffused in many modes of light.8 In general, there are two modes of light:9 “black light” and “white light,” which represent respectively [two phases in man’s Divine service] — elevating [his soul] and, [reciprocally,] drawing down [spiritual light].10

Finally, the light of a lamp is uniquely effective when one is searching among hidden cracks and crannies, probing the heart’s innermost recesses.11

The metaphorical messages of the above characteristics are clear and self-evident — but what matters most is their practical application. When one applies them to his life according to the directives of the Rebbe whose yahrzeit is being commemorated, one’s [inner] lamp lights up the particular portion of the world’s materiality that he is obligated to refine and elevate,12 and in particular, it lights up his own animal soul and Divine soul. This illumination is the ultimate purpose for which the soul descended to this world, and the ultimate purpose of the era of Mashiach and the Resurrection of the Dead depend on it.13 May this come speedily, in our own days, Amen.

Menachem Schneerson

25 Adar II, 5711 [1951],
Brooklyn, N.Y.