6140 —מתי זכותו של צדיק מגינה ומשמעות זי"ע

B"H, 28 Adar, 5718.

Brooklyn.

Haraha"g vavac"h iy"a nu"n Rav Pe'alim Avraham Meir

Shalom u'Vrachah!

In response to your letter from Monday, in which you comment on the common saying that the expression ZY"A (may his merit protect us) is used only for— as you wrote—tzaddikim who are in Gan Eden above, and not for tzaddikim who are still alive with us for long good days. In my opinion, the explanation is that tzaddikim who are alive with us in this world, with a soul in a body, the tzaddik himself protects—through his prayers etc.—as our Sages say (which you also cited in your letter regarding 'the shadow has departed from them'), as opposed to a tzaddik who has passed away. Therefore, then we mention his merit. And this is from the language of 'zechut' (merit) as used in Mishnah Sotah (3:4). However, in our case it is also zechut of mitzvah. See there.

On this occasion I am enclosing a booklet recently published, which is connected to Parshat Zachor and the recent days of Purim. Surely you have set times for learning the inner dimension of Torah, as is known from the words of the Arizal through his student Rav Chaim Vital in his introduction to Shaar HaHakdamot—how in these generations it is a mitzvah to reveal this wisdom—and later sages explained its necessity. See also Iggeret HaKodesh by our master the Alter Rebbe (author of Tanya and Shulchan Aruch) section 26 and Kuntres Etz Chaim by his great-grandson our master Admor (the Rashab) n"a. And more.

With honor and blessing,
M. Schneersohn

What still requires clarification regarding ZY"A is: what is its connection to the merit of the tzaddik protecting him? After all, even a father does not merit for his son. Even according to one answer in Tosafot (Sotah 10b), this applies only regarding idolatry. And even according to what our master Admor (the Rashab) writes in his will "Chanoch LaNaar." His words: "And whoever has eyes will see that what is meant by 'the father does not save for his son' refers to an act done by the father for himself (i.e., not for his son), which does not help the son; but saving the son for the father—even what the son does for himself (not intending to benefit his father but doing good deeds and following G‑d's ways as he was instructed throughout his life and increasing care in every matter etc.)—with every good deed he does he saves his father from judgment in Gehinnom and brings him into Gan Eden etc. And what we say in prayer 'He remembers the kindnesses of fathers' means that He remembers for us the covenant He made with our fathers about us etc." End quote.

In any case, it must be that it is either through prayer by the father or an act done specifically for the child. Note also regarding "zechut avot" (Shabbat 55a; Vayikra Rabbah ch. 36:6; Yerushalmi Sanhedrin ch. 10 halacha 1; etc.). According to this it follows that "zalalah" should be said about every tzaddik (see Shulchan Aruch Harav section 581 and its commentaries)—but ZY"A applies when speaking about tzaddikim who are leaders of Israel or masters of Torah who teach Torah publicly, and when one studies their Torah and follows their paths and instructions—for such it says "to your children," meaning students. This should suffice; further discussion is beyond scope.

Summary

The Rebbe clarifies when we invoke a tzaddik’s merit as protection—primarily after their passing—and distinguishes between general righteous individuals and those who guide or teach many. He emphasizes that spiritual influence continues through students who follow their teachings.