Tzadik

This article is about the Hebrew word for "righteous one". For other uses See Tzadik (disambiguation).

Tzadik - צדיק (plural: Tzadikkim) is the Hebrew word for "righteous one", and is a title which is generally given to those whom are considered to be righteous such as a spiritual master or Rebbe. The root of the word Tzadik, is Tzedek (צדק), which means justice or righteousness.

Contents

1 Characteristics of a ''Tzadik''

1.1 The ''
1.2 Miracle workers
1.3 Becoming a Tzadik

2 The relationship between God and a Tzaddik
3 References
4 See also
5 External links

Characteristics of a Tzadik

In classic Jewish thought, there are various definitions of a Tzadik. According to Maimonides (based on Tractate Yevamot of the Babylonian Talmud, 49b-50a): "One whose merit surpasses his iniquity is a tzadik." (Mishneh Torah, Sefer Madda, Laws of Repentance, 3:1) According to the (based on passages in Tanach and the Talmud), the true title of Tzadik can only be applied to someone who not only avoids sin but also has no inclination towards it.

The '' The Talmud says that at least 36 anonymous tzaddikim are living among us at all times; they are anonymous, and it is for their sake that the world is not destroyed. The Talmud and the Kabbalah offer various ideas about the nature and role of these 36 tzaddikim. (see also Tzadikim Nistarim).

Miracle workers

While the tzadik status, according to its above definitions, is not necessarily related to the ability to perform or call upon miracles, the term tzadik is often used loosely by the Talmud to indicate those who have achieved especially outstanding piety and holiness. In this context, the tzadik's prayers are considered especially potent, as the Talmud states: "A tzadik decrees and the Holy One (blessed be He) fulfills." This is line with the talmudic dictum (Tractate Avot, 2:4):

Rabban Gamliel the son of Rabbi Judah haNasi used to say: "Make His Will your own will, that He make your will as His Will."

In some contexts, people refer specifically to the pious miracle-worker as a tzadik. According to the Baal Shem Tov, it is said, this ability is attainable for every Jew. It is told that he stated that every Jew has the power to cross a river atop a handkerchief, through connecting with their soul (which is divine in origin).

Becoming a Tzadik

Although there may be people who are born on the level of a Tzadik, every person has the power of reaching this level, even if they had done something wrong within their lifetime, if they have a true repentance their previous sins are forgiven, as stated in the Talmud that if a man performs kiddushin on the condition that he is a complete Tzadik, the kiddushin is valid, because he may have in that moment repented.

The relationship between God and a Tzaddik

Based on the teachings of Rabbi Isaac Luria, the Baal Shem Tov and the Ohr ha-Chaim, Rabbi Shneur Zalman of Liadi taught in the name of the Zohar that "He who breathed life into man, breathed from Himself." Therefore one's soul comes from the essence of God.

According to kabbalah, a Tzadik, because he has completely nullified himself and his desires to what God wants, his soul (which like every Jewish soul is part of God) is revealed within him more than other people whom have not completely nullified themselves to God. However, Judaism does not believe in the Tzadik being like God.

This concept is based upon many Jewish sources, listed below are a sampling of the many sources.

It is stated in the Zohar: "Et pnei Ha'adon Hashem - Do Rashbi" (Lit.: "the Countenance of the Lord Hashem - this is Rabbi shimon Bar Yochai.")

In the Jerusalem Talmud (Eruvin, Chapter 5, Halacha 1), "All the standing that the prophet Elijah did before his teacher Achiya Hashiloni, were as if he was standing before the Shekhinah." And this is explained in Yesod HaAvoda in the name of the Radbaz "This was because Achiya had his mind and thoughts connected and cleaved to the greatness of the holy one, and Elijah when he stood before his teacher connected his thoughts with the thoughts of his teacher with the love from his heart, and therefore it was as if he stood in front of the Shekhinah"

Bahya ben Asher (Ki Sisa, 33:7) comments on the verse "And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp." saying that "From here we see that Moses was called with the Tetragrammaton, and we also find that Jacob is called with El...And we also find by the name of a Tzadik that he is called with the Tetragrammaton...And we also find that by King Messiah that he is called with the Tetragrammaton as it is stated (Jeremiah 23:6)and this is his name that he shall be called, The Lord is our righteousness...And the reason by all of them is because one who cleaves to something, is called by the thing which he is cleaving to."

Yoel Sirkis (Bach on the Tur Orach Chaim 47) "The purpose of the blessed one was always that one should be involved in Torah in order to bond our souls in the essence and spirituality and holiness of the source of the giver of the Torah...And if one is involved in Torah study with this intention, one becomes a Markavah and Heichal for the Shekhinah may he be blessed, so that the Shekhinah is literally within them, because they are a Heichal to God and within them literally the Shekhinah establishes its dwelling place."

Chaim Volozhin (Nefesh Hachaim Shaar Aleph Chapter 4)"If someone sanctifies himself properly through the performance of all the Mitzvot...Then he himself is the Beit HaMikdash itself...Because this is the truth regarding Tzadikim through the deeds which are desirable by the blessed one they are the Mikdash mamash"

Moshe Chaim Luzzatto (Mesillas Yesharim Chapter 26)"The holy one who cleaves constantly to God and his soul fires up with true intellectual understanding with great love of his creator and fear...Behold a person like this, he himself, is considered to be like the Tabernacle Beit HaMikdash and the Mizbeiach...And also it is said regarding Tzadikim they are the Markavah, because the Shekhinah dwells in them just like it dwelled in the Beit HaMikdash."

Eliyahu Eliezer Dessler (Marbitzei Torah U'Musar 3rd Section pg 10) "And this thing is so much certain to one that thinks in depth about it, until it is impossible to understand how someone can argue on it, and so was already mentioned in the words of many of the great scholars like the Ramchal and others, that the image of Tzadikim is Hashem may he be blessed, himself, and they are the same"

In 1951 the seventh Rebbe of chabad, Rabbi Menachem Mendel Schneerson said a similar statement, (Lekutei Sichos Vol 2 pg 510-511) saying regarding the practice by Hasidim to have a Rebbe act as an intermediary with God on their behalf, by explaining that "the Rebbe is completely connected with his Hasidim, not like two separate things that connect, rather they become completely one. And the Rebbe is not an intermediary which separates rather he is one that connects. Therefore by a Hassid, he with the Rebbe with God are all one...Therefore one can not ask a question about an intermediary since this is the essence of God Himself, as He has clothed Himself in a human body" While the term received little attention at the time, it was later used to shock those who have no exposure to these sources.

References

Frumer, Assaf. Kol Hanikra Bishmi (Hebrew)
[Lessons In Tanya]
Pavzener, Avraham. Al HaTzadikim (Hebrew). Kfar Chabad. 1991

External links

[Kuntres HaHishtatchus] The classic Maamar explaining the significance of visiting the grave of a Tzaddik. (In English) chabad.org
[Maaneh Lashon] An English rendition of the prayers to be said at the graveside of the righteous. (In English) chabad.org

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