To explain the above: In the maamar [VeKibeil HaYehudim],1 the [Previous Rebbe] prefaces [the above concept with an expla­nation of our Sages’] description2 of Moshe Rabbeinu as Raya Meheimna

There are two interpretations of this term: a) “a faithful shepherd,” and b) [“a shepherd of faith,” i.e.,] that he sustains and nurtures the faith of the Jewish people.

The Jewish people have inherent resources of faith, for the Jews are “believers and the descendants of believers.”3 It is, [however,] possible for this belief [merely to serve as] an encompassing [force, without being internalized within a person’s conscious thought processes]. Moshe Rabbeinu nurtures the faith of the Jewish people, enabling them to internalize [this potential]. Similar concepts are echoed by the Zohar which states4 “This supernal faith will be sustained and nurtured by you (Moshe).” This nurturing process involves internalizing the potential of faith.

The maamar, [VeKibeil HaYehudim] continues, emphasizing that the designation of Moshe as “a shepherd of faith,” [applies not only to Moshe Rabbeinu who led the Jews out of Egypt, but to] “the extension of Moshe in all generations,”5 the heads of the thousands of the Jewish people in every generation who reinforce the faith of the Jews (of their generation), enabling them to internalize their faith.

For example, Mordechai6 served as “the extension of Moshe” in his generation, as reflected in our Sages’ statement,7 “Mordechai in his generation, as Moshe in his generation.” Even in the time of Haman, when the study of the Torah and the observance of its mitzvos involved mesirus nefesh, self-sacrifice, [Mordechai] called together clusters of people [who studied Torah] communally to strengthen the Jews’ faith in G‑d and [motivate them] to stand strong in the study of the Torah and the observance of its mitzvos.

After [the maamar] explains at length that Moshe — and the extension of Moshe in every generation — strengthens the faith of the Jewish people, it proceeds to explain8 the verse’s choice of wording, “crushed for the light” (“for the light” and not “to illumine”). It explains that in the era of exile, when everyone is “broken and crushed,” we are able to approach (the essence of) the source of light from which light emanates. It is, however, necessary to understand the connection between (the maamar’s) interpretation of the phrase “crushed for the light” and (the maamar’s) explanation of the function of Moshe {and the exten­sion of Moshe in every generation} in sustaining and nurturing [our people’s] faith, enabling it to be internalized.