The [interrelation of these concepts can be resolved] based on two different explanations [of the uniqueness] of the Jews’ belief in G‑d, i.e., that they believe with simple faith and do not require [any] proof:1

a) To borrow an expression,2 “His mazal3 perceives,” i.e., the soul as it exists in the spiritual realms sees [G‑dliness] (indeed, [the soul’s] perception transcends the power of thought). This, [in turn,] affects the soul as it is enclothed within the body, [imbuing] it with faith.

b) Faith is rooted in the essence of the soul (a level above that of “his mazal perceives”). The essence of the soul is connected with G‑dliness through an essential bond (a connection that does not depend on any external factors whatsoever, above even the quality of perception that transcends thought). [Since this is true of the essence of the soul, even the soul as it exists within the body is connected with G‑dliness by bonds of faith.]

It is possible to explain the difference between these two [causes of faith] as follows: The faith experienced by the soul as it is enclothed in the body which stems from the perception of the soul in the spiritual realms serves as [merely] an encompassing [light]. Since the soul as it exists in the spiritual realm is too elevated to be enclothed within the body, its effect on the soul as it is enclothed within the body [cannot be internalized, and can serve only] as an encompassing light.

[In contrast,] the potential for faith to be internalized (within the soul as it is enclothed in the body) stems from a revelation of the essential connection [with G‑d shared by] the essence of the soul. For the essence of the soul is the essence of the soul as it is enclothed within the body. [Since an entity will ultimately reflect the truth of its existence,] the faith that stems from the essence of the soul can be internalized within the soul as it is enclothed within the body.

Based on the above, we can explain the connection between the concepts expounded in the [Previous Rebbe’s] maamar, [VeKibeil HaYehudim]: that the concept of “(crushed) for the light (may'ir)” comes as a continuation of the concept of “a shepherd of faith.” For Moshe’s [endeavor to] nurture and sustain the faith [of the people, enabling] it to be internalized, is possible because he reveals the essence of the soul. [This level] (is above the mazal which perceives), i.e., it is the source of light (Ma'or) which is above the light [which emanates from it].

The expression “crushed for the light” indicates that the feelings of being “crushed” experienced in exile are necessary to reach “the light.” For the fundamental revelation of the essence of the soul (“the light”) is through mesirus nefesh, (which is expressed primarily in the time of exile,) as will be explained.