In my previous essays, I have endeavored to keep them brief. However, since we have touched upon the topic of the passing of a Tzaddik (a righteous person) and its effects, it is incredibly crucial to elaborate on this more.
Although it is beyond the scope of such an essay to encompass the incredible depth of what Chazal say on this topic, I will nevertheless briefly share some essential thoughts on what Judaism and our sages say on the effects of the death of a righteous person, and how forgiveness (atonement) is brought about to those still within this earthly plane. Without a clear understanding on this, one could, G-d forbid, mistakenly think that a living person can possibly be absolved of responsibility for their actions by the mere death of a righteous person. It is in this regard that there is a significant and stark difference between Judaism and others.
To begin with, one should keep in mind the following concepts and ideas:
- What is meant by “atonement”? Is this forgiveness of the aveira or the cessation of a particular punishment (repercussions and consequences of an Aveira)?
- What type of Aveiros (sins) will this atonement affect?
- To whom will this affect? Is this at an individual level or national level?
To begin with, there are many prime sources in TaNaKh, the Talmud and Zohar that state how the passing of a Tzaddik has an effect. Below are three such examples:
- When detailing the laws pertaining to Yom Kippur, the Torah states that these laws were told to Moshe "following the death of the two sons of Aharon." However, the death of Aharon's sons took place on the first day of Nissan, a long time before Yom Kippur. Why then is their death in Nissan mentioned in relation to this day which occurs in Tishrei, 6 months later? From this is derived that just as Yom Kippur offers atonement for the sins of the Jewish people, so too is with regards to the death of Tzaddikim (in this case, Nadav & Avihu).
- The laws of the Parah Adumah (Red Heifer) were given to Moshe on the first day of Nissan. However, they are written in Parshas Chukas (nearly forty years later), adjacent to the description of the death of Miriam. From this is derived that just as the Parah Adumah atoned for the Chet Ha'egel (Golden Calf), so too does the death of Tzaddikim atone for the sins of their people.
- In Sefer Shmuel it is related that during the reign of Dovid Hamelech, a three-year famine beset the land. Upon the reburial and eulogy of Shaul HaMelech, Hashem rescinded the decree and rain fell once more. From this we can see that the death (and consequent eulogy) of a Tzaddik has the power to revoke negative decrees caused by the sins of the nation.
- The Zohar states that we read on Yom Kippur the portion of ‘After the death of the two sons of Aharon’ so that the people should hear and be pained by the death of the righteous who are lost. Because all those that are pained from those righteous who have died, or who sheds tears for them, G-d proclaims over him, 'Your sins are removed, your iniquities forgiven.' Not just that, but his children will not die in his days as it says, 'He will see seed (children), and lengthen his days.'
In relation to the first bullet point on the death of Nadav and Avihu, the Meshech Chochma comments on the above and writes the following:
“The explanation, that Yom Kippur atones since it is a time of desire, an auspicious time for HaShem in which He forgives the sins of His people, the B’nei Yisroel - so too is the death of Tzaddikim... and it is a result of a divine protective element, but it is conditional that it be like Yom Kippur - i.e. the fear (and respect) of Yom Kippur forgives, specifically when one calls it a “holy occasion”. But if one rejects the atonement of Yom Kippur and despises and does not consider it in his heart, and treats it like all other days - it (the day of Yom Kippur) does not forgive. So too with a righteous person. If (the Tzaddik) is considered and exalted (by the individual), then it forgives. But if (the Tzaddik) is rejected in his heart, then there is no forgiveness upon him.”
So, in what way does the death of tzaddikim atone for people?
In Midbar Shur from HaRav Abraham Isaac Kook, he writes that the “principal benefit that comes from the death of tzaddikim is the spiritual and moral awakening that takes place after they pass away. When a tzaddik is alive, his acts of kindness and generosity are not always public knowledge. True tzaddikim do not promote themselves. On the contrary, they often take great pains to conceal their virtues and charitable deeds. It is not uncommon that we become aware of their true greatness and nobility of spirit only after they are no longer with us. Only then do we hear reports of their selfless deeds and extraordinary sensitivity, and we are inspired to emulate their ways. In this way, the positive impact of the righteous as inspiring role models increases after their death.”
From this we see that the death (as well as suffering) of the righteous causes atonement. But this forgiveness is not a direct cause but only a catalyst towards helping one to do Teshuva. However, their death has no effect unless the person is affected and grieves over the loss of the positive guidance and spiritual influence that they provided during their life. Afterwards, it is this death that wakes us up and motivates us to imitate their personal conduct, just as they were on this earthly plane. We try to emulate them through our own actions. If not by us, at least by ensuring that there will be others who can fill this spiritual void.
Besides the influence one feels during the life of a Tzaddik, we also find a statement in the Talmud which says: “Rabbi Yehuda HaNasi wept and said (regarding the greatness of Pinchas Ben Yair) 'If during their lifetime it is so, after their death it is all the more so true.' Rabbi Chama bar Chanina says: The righteous are greater after their death, more so than during their lifetime.”
On this idea, Rabbi Schneur Zalman of Liadi explains in Tanya, "The life of a tzaddik is not a fleshly life but a spiritual life, consisting wholly of faith, awe, and love of G‑d... While the tzaddik was alive on earth, these three attributes were contained in their physical vessel and garment (i.e. the body) on the plane of physical space... His disciples received but a reflection of these attributes, a ray radiating beyond this vessel by means of his holy utterances and thoughts... But after his passing... whoever is close to him can receive a [far loftier dimension] of these three attributes, since they are no longer confined within a [material] vessel, nor bounded by physical space..." Again, this all depends on one’s relationship to the Tzaddik.
Perhaps another way that atonement can be achieved is that when one is aware of the auspicious time and gift of forgiveness (through the death of a Tzaddik), this can have an effect of psychologically freeing a person from the constraints of one’s past and undesirable deeds and strengthen them with an additional power towards Teshuva now that they now that they can start anew.
With the above information we can now more fully understand Yaakov’s actions at this particular moment in time. The passing of the righteous Avraham should have motivated Eisov to come closer to HaShem or at least Avraham’s spiritual influence should have had a greater effect to influence him after his passing. However, this would have only occurred if Eisov’s relationship to Avraham would have been one of honor and respect.
An additional question can be asked. After Eisov willingly sold his birthright, you would think that he would not have been so emotional after his loss of the birthright blessings from his father later on. Yet, as it says: “When Eisov heard his father’s words, he wailed a most loud and bitter cry, and he said to his father, “Bless me too, my father.”
He not only cried, but it was loud and a bitter one at that! The Midrash even explains that although the descendants of Eisov would later destroy the Bais Hamikdash in the times of the Romans, nevertheless, as a result of Eisov’s cry over the loss of his blessings, he was still rewarded with Har Seir, which is forever blessed with rain, as well as his reward of dominion over a hundred provinces.
Blessings are a wonderful thing, yet, shouldn’t the loss of the source of this blessing, namely Avraham, be even more of a painful loss to Eisov? After all, we know that HaShem told Avraham you will be a source of blessings. If so, why didn’t Eisov cry when Avraham passed away?
From this we can possibly suggest that Eisov’s cry was not about the blessing that was given to Yaakov, but about missing out. It was the pain of seeing someone else with something that they themselves don’t have. With the death of Avraham, everyone lost out, but with the blessings, only Yaakov gained. It was this destructful element of jealousy that led Eisov to plot against the life of Yaakov later on.
Lesson: If one would truly understand and value the source of our blessings, namely that of the Bais Hamikdash and our Tzaddikim - our bitter cries over their loss would bring us even that much closer to the time when we will merit to see their return. It says in Koheles, “It is better to go to a house of mourning than to go to a house of feasting, for that is the end of every man, and the living shall take it to heart.” Mourning leads one to contemplate the good deeds of those that passed. These thoughts inspire us to improve our lives and do Teshuva. And Teshuva leads to the ultimate blessings of redemption with Moshiach. May it come speedily in our days.
(דברי שאגתי)
* This initial Torah thought was developed for a former student, Boruch Katz (8th grade) as a D'var HaTorah for the parasha of Toldos.
“According to the Alter Rebbe’s Shulchan Aruch (Hilchos Talmud Torah): One who does not innovate their Torah learning and merely reviews, even a 101 times, has not fulfilled his obligation to study Torah.” (based on talk from the Rebbe)
“What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun.” (Koheles 1:9)
