ט"ו חשון – אגרת הקודש פרק כ"ז

When the tzaddik was alive in this world, these three qualities — אמונה — faith, אהבה — love, and יראה — awe—were contained within their own vessel and garment. That vessel was a physical space: the נפש — the soul—bound to the body of the tzaddik.

All of his students could only receive a ray—a mere glimmer—of these qualities. They did not experience the full measure of the tzaddik's faith, love, and awe. Instead, what reached them was a radiance that shone outside of this vessel, transmitted through the tzaddik's holy speech and thoughts.

This is why our Sages say, "אין אדם עומד על דעת רבו" — a person does not fully grasp the mind of his teacher. The students only receive a limited influence, because the tzaddik's spiritual qualities are enclosed within his physical body, and only a small portion can be shared outwardly.

However, after the passing of the tzaddik, there is a separation: the level of נפש — the soul—remains in the grave, while the רוח — the spirit—ascends to Gan Eden. These three qualities—faith, love, and awe—are now part of the tzaddik's רוח in Gan Eden.

Because the רוח is no longer confined within a vessel or a physical space, anyone who is close to the tzaddik can now receive a portion of his spirit from Gan Eden. It is not limited by the boundaries of the body anymore.

This is illustrated by the teaching of our Sages regarding Yaakov Avinu: "נכנס עמו גן עדן" — Gan Eden entered with him. When Yaakov came to his father Yitzchak, the spiritual level of Gan Eden accompanied him. This shows that Gan Eden is not distant from our world; it can be present here, and the spiritual influence of the tzaddik can reach those who are connected to him even after his passing.

It is also written in the sefer Asarah Maamaros that the atmosphere of Gan Eden spreads around every person. In this spiritual air, all of a person's good thoughts and words in Torah and service of Hashem are inscribed and marked.

This means that Gan Eden is not some far-off place, but its spiritual presence surrounds each individual, and the positive spiritual activities a person engages in are recorded in this surrounding atmosphere.

(And the opposite is also true, G‑d forbid: the atmosphere that spreads from Gehinnom can surround a person, and the negative deeds are marked there as well.)

This parenthetical note emphasizes that just as Gan Eden's spiritual air can envelop a person and record his good deeds, so too, if a person acts inappropriately, the negative spiritual atmosphere from Gehinnom can surround him and mark those actions.

Because there is no longer the limitation of the body or the physical vessel, it becomes very easy for the students to receive their portion from the essential spirit of their Rebbe. This means they can now access his faith, awe, and love with which he served Hashem—not just a ray or an external shine, but the essence itself.

Previously, during the tzaddik's lifetime, only a glimmer of these qualities could reach the students, shining outside the vessel. But now, the essence of his spirit is elevated, rising higher and higher to be included in the level of his נשמה — his soul—in the higher Gan Eden, in the upper worlds.

It is a known principle that anything which is holy is never completely uprooted from its original place and level, even after it is elevated to a higher and higher state.

This means that as the tzaddik's spirit ascends, it does not entirely leave its previous level. A residue, a presence, always remains in the place and level where it was before, ensuring that the spiritual influence continues to be accessible.

This first level—the aspect of the tzaddik's spirit that remains below in the lower Gan Eden, in its original place and level—is what spreads out among his students. Each student receives according to his own connection and closeness to the tzaddik, both during the tzaddik's lifetime and after his passing, with great love.

The degree to which a student is able to receive from the tzaddik's spirit depends on the strength of his hiskashrus—his bond and attachment—and the depth of his love for the tzaddik. The more a person is connected, the more he is able to draw from this spiritual influence.

For drawing down any spiritual influence, it is only through great love