8837 —אורות המנורה, כל נשמה, וכוח השיבה

B"H, Motzaei Shabbat Kodesh Parshat Beha'alotcha, 5724.

Brooklyn, NY.

Shalom u'Vrachah!

I acknowledge receipt of your letter. As we stand on Motzaei Shabbat Kodesh Parshat Beha'alotcha, lighting the lamps, there is a hint in this parsha: The Alter Rebbe explained that these lamps are the souls of all Jews—'Ner Hashem Nishmat Adam' (the soul of man is the lamp of G‑d), 'You are called Adam,' and in each person the lighting is in a manner of 'Beha'alotcha'—that ultimately the flame rises on its own. Since this demand is directed at every individual, surely each has the ability, for the Holy One does not make unreasonable demands of His creations.

The purpose is: 'Toward the face of the Menorah shall all seven lamps shine,' meaning that even if one's initial observance of Torah and mitzvot is on a level of 'not for its own sake,' from this one comes to do it 'for its own sake.' Even one called 'nidach' (cast away), who is even lower than one called 'distant,' as is understood, it has been assured that 'no one will be cast away from Him,' as ruled in both the inner dimension of Torah and openly in revealed Torah law.

May it be G‑d's will that everyone acts as described regarding all their matters—that they shine toward the face of the Menorah—even those who are currently considered 'cast away.' Let this be done with heartfelt desire (re'uta d'liba), in the manner of Aharon's service and the aspect of Aharon within each person. For Aharon is one of the seven shepherds—until reaching a state where from 'its base to its flower it is hammered out,' meaning that both one's lowest and highest aspects become a single piece of pure gold.

With blessing for good news,
M. Schneersohn

With blessing for good news—and also regarding the encyclopedia: It depends not on being secondary G‑d forbid; rather—on being specifically an added distinction and greatness (for with all due respect it should be published with utmost care)—and accordingly this also answers "also upon it" [and as for the interpretation that this too means Babylonian exile—it seems not to be accepted by the Alter Rebbe (see Torah Ohr at beginning of Shemot) and see Rashi Shabbat 89b], unlike "et," which always denotes something secondary. General details.

Summary

The Rebbe teaches that every Jew possesses an inner light capable of rising higher. No matter how distant one feels, there remains hope and assurance for return. Sincere effort can transform even our lowest points into pure gold.