י"ח חשון – אגרת הקודש פרק כ"ח

The passage begins by stating that it is well known that אבא יונק ממזל השמיני — Abba (Chochmah, the level of wisdom) draws from the eighth mazal (flow) of the supernal crown. This refers to a very lofty spiritual source, higher than the regular flow of Divine energy.

It then says this is the meaning of תיקון: ונוצר — the tikkun (rectification or channel) called "Notzer". The word ונוצר — Notzer—shares the same letters as רצון — ratzon, meaning "will" or "desire." This alludes to the idea that the flow from this level is rooted in the supernal will, a transcendent Divine desire that is above intellect.

This level is also described as a time of עת רצון — a time of favor, when the Divine will is revealed and shines openly from above to below. This special revelation occurs at the passing of the truly great tzaddikim—those who served Hashem with love, giving over their entire soul to G‑d during their lifetime.

Specifically, this refers to their self-sacrifice in the daily recitation of the Shema, both in the evening and in the morning. Through their mesirus nefesh—giving over their soul for Hashem in the Shema—they would elevate the feminine waters, the מ"נ (mayin nukvin), to Abba and Imma, which are Chochmah and Binah, the supernal wisdom and understanding. This is a well-known concept in Chassidus: that the act of reciting Shema with true self-sacrifice elevates the soul to the highest levels.

The same is true in Torah study, which also originates from Chochmah. As the Zohar says, "the Torah emerges from Chochmah," meaning that Torah study is also a form of connecting to this supernal level and drawing down Divine energy.

As a result of this elevation—their mesirus nefesh in Shema and Torah study—there is a drawing down and descent of the masculine waters, מ"ד (mayin duchrin), from the tikkun of ונוצר חסד — Notzer Chesed, the channel of loving-kindness. This is the spiritual flow that is revealed at the time of their passing.

It is a well-known principle that all the spiritual toil and effort a person invests during their lifetime, which remains hidden and concealed above, is revealed and shines openly from above to below at the time of their passing. The impact of their avodah (service) becomes manifest in the world as a result of their departure from this world.

Through the revelation of the light of the tikkun ונוצר חסד — Notzer Chesed—at the time of the tzaddik's passing, the Divine kindness of Hashem shines from world to world, upon those who fear Him. This brings about salvation within the world and atones for the sins of the generation.

This atonement is so powerful that it can even reach and purify intentional sins — זדונות — which are rooted in the three completely impure klipos, those forces that are even lower than נוגה (kelipas noga). In other words, the passing of a tzaddik has the power to bring about atonement and purification even for the most severe spiritual impurities, not just for minor or unintentional failings.

This is because the mazal (spiritual flow) of נוצר comes from the concealed intellect of Arich Anpin—the innermost aspect of the Divine crown—which is the source of all birurim (refinements and rectifications). It is from here that the transformation of darkness, caused by the shattering of the vessels, is turned into light in the world of tikkun (rectification).

In other words, the very source that enables the rectification and elevation of even the lowest spiritual states is rooted in this supernal level of נוצר, which is associated with the deepest Divine will and kindness.

This is in contrast to the regular korbanos (offerings) brought on the altar, which only atone for inadvertent sins — שגגות — those that come from the overpowering of the animal soul, which is rooted in נוגה (kelipas noga). As explained in Likkutei Torah on Parshas Vayikra, the regular korbanos do not reach the level necessary to atone for intentional sins or for the lowest forms of impurity.

This is why the passage of Parah Adumah—the Red Heifer—was placed specifically next to this discussion. Just as the Parah Adumah has the unique power to purify from the impurity of death, so too does the passing of tzaddikim have a unique and elevated power of atonement and purification, beyond that of regular korbanos.

And in the ילקוט (Yalkut) on Parshas Shemini, the version is "mei chatas"—the waters of purification. This highlights that it is not only the Parah Adumah itself that atones, but specifically the waters of purification that have this power. This further emphasizes the unique quality of the Parah Adumah and its connection to the atonement achieved through the passing of tzaddikim, which can reach even the deepest impurities.