In the previous Epistle, written to console the chassidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive. Moreover, after his passing his chassidim continue to receive from him both spiritual benefactions which enhance their Torah study and divine service, and protection in material matters.

Following that Epistle the original editors1 placed the present discourse, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son. Here the Alter Rebbe explains how the passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.

מה שכתב למחותנו, הרב הגאון המפורסם, איש אלקים קדוש ה׳, נר ישראל, עמוד הימני, פטיש החזק

This letter was written [by the Alter Rebbe] to his relative-by-marriage — the famous rabbi and Gaon, the G‑dly man, the holy man of G‑d,2 Lamp of Israel, pillar of the right hand, mighty hammer3 —

מורנו הרב לוי יצחק, נשמתו עדן, אב בית דין דקהלה קדושה בארדיטשוב

our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev,

לנחמו על פטירת בנו, הרב החסיד מורנו ורבנו הרב מאיר, נשמתו עדן

to console him on the passing4 of his son, the pious rabbi, R. Meir (may his soul rest in Eden).

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למה נסמכה פרשת מרים לפרשת פרה

“Why was the passage concerning the passing of Miriam5 adjoined to the passage concerning the Red Heifer6?

לומר לך: מה פרה מכפרת וכו׳

— To teach you that just as the Heifer effects atonement, [so, too, does the passing of the righteous].”

Commenting on this quotation from the Gemara,7 Tosafot8 explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way the passing of the righteous effects atonement.

וצריך להבין למה נסמכה דוקא לפרה אדומה

Now it needs to be understood why [the passage concerning the passing of Miriam] was adjoined specifically to [the passage concerning] the Red Heifer

הנעשה חוץ לשלש מחנות, אלא דחטאת קרייה רחמנא

(which was prepared outside the three camps,9 and as such was not a sacrifice proper, except that the Torah calls it10 a sin-offering),11

ולא נסמכה לפרשת חטאת, הנעשה בפנים על גבי המזבח, כפרה ממש

and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.

Alternatively, the Hebrew text could be understood to mean “on the actual altar of atonement,” or (preferably) that the sin-offering was “actual atonement,” unlike the Red Heifer which was primarily a rite of purification.

To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it. (This characteristic explains why offerings are referred to as the “food of the altar.”) Being finite, this contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul which derives from kelipat nogah.

The Red Heifer, by contrast, produces the “sanctifying purification waters” (Kiddush mei chatat); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (Kodesh HaElyon) that utterly transcend this world. This intense illumination can transform the darkness of Tohu into the light of Tikkun, and secure purification for even the harshest degree of impurity (Avi Avot HaTumah), which is far lower than kelipat nogah.

In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy which is called the Tikkun of Notzer. The name of this Tikkun, which comprises the same letters as Ratzon, brings about an et ratzon, “an auspicious time,” and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot.

In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.