Hasidic Book 03 The Tzadik

Home Page -Foreword - Introduction - One The Commitment at Birth - Two The Role of Shabbos - Three The Tzadik - Four Humanity’s Five Categories - Five Body Versus Soul - Six The Body Can Complement The Soul - Seven The Soul and Body of a Tzadik Eight The Five Parts of the Soul - Nine The Image of God Ten to Twenty Six – NOT ON THE WEB YET.

Lesson Three

The Tzadik

The Tzadik (righteous individual) is the foundation of the world.[1]

For the Tzadik will fall seven times and rise while the wicked will stumble within Evil.[2]

Rava taught: Iyov (Job) wanted to absolve all from accountability. He said to the Almighty,

Master of the Universe, You created the ox with split hooves and the donkey with webbed feet. You created Eden and you created Gehinom (Hell). You created Tzadikim and you created Rishoim (wicked individuals), who forces You to do anything?[3]

How could Iyov ascribe sainthood to birth? The Talmud seems to teach that only man determines whether or not he will be righteous or sinful![4]

We frequently assume that man’s spiritual status hinges upon the measure of his deeds. God places man’s actions on the Divine scale, Mitzvos, good deeds, on one side and Aveiros, violations of God’s commands, on the other. Defendants with a heavier Mitzvah side are Tzadikim (saints); an excess of Aveiros characterizes Rishoim (sinners). The few with perfectly split behaviors belong to a third category - Beinonim or Middle-of-the-Roaders. Chassidus argues that this simplistic definition is not wholly accurate.

Rabbi Shneur Zalman of Liadi,[5] dedicated the first part of his book Likutey Amarim (Tanya) to the premise that a Tzadik is not “merely” a person whose deeds are usually Mitzvos. The Talmud records a dispute between two sages, Abaye and Rabbah, as to whether the latter was a Beinoni or a Tzadik. Rabbah insisted that he was a Beinoni, while Abaye argued that if Rabbah was a Beinoni it would be impossible for anyone to be a Tzadik.[6] Rabbah definitely performed more good than evil[7] yet felt undeserving of the Tzadik title. The Tanya deduced that a Tzadik is not just a practitioner of good deeds. His inner life is virtuous, Sin repulses him, and he is only attracted to virtue.

A handful of individuals are born Tzadikim. Job referred to the natural Tzadik when he said “God, You created Tzadikim.”[8] While the Talmud states that the angel of predestination[9] does not declare the spiritual level the child will attain, because each individual must attain holiness through his own efforts, that is merely the norm. Every rule has exceptions. The natural Tzadik Job referred to is such an exception. From birth this Tzadik is predisposed to a life of holiness and internally he hardly feels that sin is a viable option. King David was a different type of Tzadik, he was born with virulent and sinful urges. Through mortification of the material body and rigorous Torah study he killed his evil urge and reached the spiritual level of a Tzadik.[10] A Tzadik, whether by birth or through spiritual achievements, is not afflicted with the struggle between lust and conscience. The only desire of the Tzadik is attachment to Divinity.

Examples of Tzadikim

Most souls presently on earth, are not on their first trip to this planet. We were here in past lives, did not accomplish our Divine task, and as a result are sent down to earth again[11] for another gilgul, transmigration of the soul, in order to relive the trials of life and this time reach tikkun- rectification of the spirit. Most of mankind do not remember their earlier lives. A select few righteous individuals recall their prior identities.

Rabbi Moshe Teitelbaum[12] remembered the time when he was a Jew leaving Egypt. When his grandson[13] asked whether he supported Moshe after Korah rebelled, he replied that he stayed neutral.

The Apter Rav,[14] during the Avodah prayers of Yom Kippur,[15] would not recite the traditional “Vikach hayah omer” “and this is what he(the high priest) said,” rather he would say “vikach hayiti omer” “and so I would say.” He also recalled a life as a King of Israel.

Rabbi Yisrael of Rizhin[16] remembered when his soul was a sheep of our forefather Jacob and he revealed to his Chassidim the song that Yaakov would sing to his sheep.

Why did they remember what most can’t?

These men did not need full freedom of choice.

For most of us, fixing our soul (tikkun haneshama) demands engaging in the internal struggle of good versus evil and ensuring that holiness triumphs. As we learned in lesson two, “the king rewarded the peasant diver because he tried and succeeded in displaying the king’s rule in the dangerous depths of the sea.” The fact that our life is dangerous for the soul, the fact that strong forces seek to shove our behavior into the realm of misdeed, and yet we persevere and seek to serve God, is why God loves our service and rewards us in the world-to-come. If we would remember the migrations of our souls, we would sense the urgency of life’s purpose, deviance would lose its appeal, and we would not battle. Our life’s journey would then be like a stroll along a well marked path instead of a dive into a raging ocean, and it would not be as meaningful to the Almighty.

Those who do not need the challenge of choice can afford to have the good within them weighted with the memory of their earlier lives. Tzadikim, like the Rabbi of Rizhin, already succeeded in their mission during prior lives. Before their souls were sent again to this earth, they justly argued, “Why must we risk the eternal accomplishments that we earned?” God agreed and gave them an existence devoid of spiritual danger.

Such Tzadikim differ from all other humans. Most of us came to this world to perfect our own souls. Souls like Rabbi Moshe Teitelbaum were sent to help the world. They serve humanity as role models and sources of merit.[17] Since the Tzadik’s holiness reaches even the innermost human realm, inclinations and desires, he is the most appropriate vessel for God to use to transmit blessings to mankind.

The Cosmic Role of the Tzadik

Tzadik Yesod Olam[18] is the verse that teaches that the Tzadik is the foundation of the world. The physical world that we see is sustained by the spiritual gifts and flows of blessing that God continually pours into it. This shefa eloki - divine abundance of good, comes through the purest human soul, the Tzadik. The Tzadik loves every Jew and all of God’s creatures with thoroughly dedicated affection.[19] His love of existence, connects all of creation to the Tzadik and they receive their life through him.[20]

The Talmud relates that Rabbi Chanina ben Dosa was a Tzadik.[21] It then teaches:

Rabbi Yehuda taught in the name of Rav, every day a Heavenly voice emerges from Mt. Sinai and proclaims: “The entire world is sustained bishvil (through or because of) Chanina my son. And as for Chanina my son, he is satisfied with a small measure of carobs as his weekly total of food.”

In Hebrew “bishvil” can mean “because of” or “along the path.” The Baal Shem Tov taught that when the Talmud said, “bishvil Rabbi Chanina,” it also intended the meaning of path. The Tzadik like Rabbi Chanina is the path through which all blessings flow.[22]

Why Chassidim Have Rebbes

Chassidim seek attachment with their Rebbe to strengthen their bond with the Tzadik. The Rebbe is considered a possible foundational Tzadik - the source of life affirming good. Therefore, the stronger one is connected to him the more life one derives directly through the Tzadik.[23]

One can get life in other ways, evil gets life from God even though it is not connected to the Tzadik in a direct way, yet to receive vitality in the holiest manner,[24] there is a need for a direct channel to the Tzadik.

The world of evil is superficial. Sin is a product of externalism. For instance, lusts tantalize with promises of pleasure yet they are rarely a path to satisfaction. Once they are realized man is left with an aching emptiness, for evil is hollow within. A holy person is an inner person who rises above an extrinsic perspective.

There is a superficial connection to the Tzadik, and internal attachment to the Tzadik. Physically being a chassid, a follower, while in practice not emulating his ways is a superficial attachment. The attendant who hovers around the Tzadik, setting the holy man’s schedule or serving him lunch is not necessarily connected to the Tzadik. True connection, requires a relationship on an inner level, where one learns and grows from the example of the Tzadik.[25] The quiet student who is inspired by the Tzadik’s presence or words to serve God with added devotion and to emulate the Tzadik has the inner bond even if he never introduces himself to the Tzadik. The student who resembles the Tzadik is the true chassid. The attendant is a chassid only in name. He and the Tzadik reside in different worlds and he does not receive life directly through the Tzadik.

Personally becoming a Tzadik Yesod Olam might seem to be an unrealistic goal for many of us. The Tanya teaches that many souls do not have the potential of reaching the heights of Tzadikhood. However, all souls can attain great spiritual levels. An awareness of the different types of souls within mankind, can help each of us actualize our individual latent proclivities for holy behavior.

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[1] Proverbs 10:25

[2] Proverbs 24:16

[3] Bava Bathra 16a

[4] Tanya, Chapter one, page 5

[5] the founder of the Lubavitch chassidus, see also the Foreword.

[6] Berachot 61b

[7] According to the Talmud in Messeches Bava Metzia (page 86a) Rabbah constantly studied Torah and never had time to sin.

[8] Bava Bathra 16a.

This is a partial reason for the existence of Chassidic dynasties. It is felt in certain groups that owing to the merit of great ancestors their Rebbes are born Tzadikim.

Purportedly, when the Sfas Emes was offered the leadership of Gerrer Chassidim he protested that he was too young and inexperienced to lead such an important group of Jews. One of the elder chassidim answered with a story.

“A group of professional mountain climbers decided to climb Mt. Everest. After several difficult days of climbing many hardened climbers tired of the challenge and left the group and a small set of the most expert climbers continued with the climb. Eventually they reached the peak, where they discovered a young child sitting alone atop the mountain. They were astounded, ‘How did such a young boy climb a mountain that experienced rock climbers could not scale?’ They wondered aloud. To which the boy answered, ‘I was born here.’”

The chassid explained to the Sfas Emes, “Despite your youth you can be our leader since you were born at the top of a mountain that your forefathers scaled.”

[9] This is the view of Rav Chanina who taught that the angel Layla (night) is the authority for conception. Layla takes the seed and brings it before the Heavenly throne and queries the Almighty, “Master of the World, what will this one be, strong or weak? Wealthy or poor? Wise or foolish?” But he does not ask whether it will be a Tzadik or a Rasha for Rav Chanina taught, “All is in the hands of Heaven bar the fear of heaven, that is in the hands of man.” (Niddah 16b)

[10] Perhaps this class of Tzadik was referred to in Proverbs 24 as the Tzadik who falls seven times yet rises.

[11] See Rabbi Yisrael Yaakov Klapholtz’s compendium Nishmas Yisrael in which he collects all the Rabbinic sources for the concept of gilgulim - transmigration of the soul.

[12] He was born in 1759 and passed away in 1841. He authored the work Yismach Moshe.

[13] Rabbi Yekutiel Yehuda of Sighet (1808-1883). He was a student of Rabbi Chaim of Tzanz and the author of the work Yitav Lev.

[14] Rabbi Avraham Yehoshua Heshel (1755-1825) was the author of Ohaiv Yisrael, and was renowned for his piety and love for all Jews.

[15] These prayers detail the sacrificial service that the High Priest would lead in Jerusalem’s temple.

[16] He was born in 1797 and he passed away in 1850. He was a grandson of Rav Avraham the Angel, the son of the Maggid of Mezritch. The Maggid was the student of the Besht who led the entire Chassidic movement after the passing of the Besht. Rabbi Yisrael was renowned for his religious devotion and regal manner.

[17] The Talmud in tractate Yoma (38b) is referring to Tzadikim like the Rizhiner when Rav Chiya Bar Abba taught in the name of Rav Yochanan “The Holy One, blessed be He, saw that there were few Tzadikim, so he planted several in each and every generation.”

[18] Proverbs 10:25

[19] The Maharal(Rabbi Yehudah Loew of Prague, 1512-1609, a great Kabbalist, philosopher, and educator) in his commentary to the Aggadah (non-legal sections of the Talmud) explains that a Jewish leader such as the high priest, is the heart of the nation. All limbs are connected to the heart and receive their life from it and all Jews are attached to the Tzadik and nourished through him. (Makkoth page 11a). “The Tzadik, the leader and shepherd of Israel, is the very heart of the people of Israel.” (Chassidic Dimensions, page 115, quoting Tikuney Zohar 21:50b).

“The Tzadikim of all times share the common denominator of absolute attachment, commitment, and devotion to G-d, Torah and Israel. As such they follow and share in the qualities of the first and greatest leader and shepherd of Israel: Moses. In fact, they are regarded as extensions and reflections of Moses. Thus it is said that there is not a generation without a leader like Moses. This is not simply in terms of an analogy, but in a quite real sense: an extension and emanation of Moses exists in every generation, in every tzadik..

This Moses-aspect goes further: Moses had a neshama kelalit, a comprehensive soul. His soul was a root-soul which compounded all the souls of his generation: they were all rooted in his soul. Thus it is also with the tzadikim-leaders of every generation: they, too, are comprehensive root-souls compounding the souls of their respective generations. In this sense they are the leaders and the shepherds of their generations in every respect that Moses was in his. For the head of the generation is the whole of that generation.” (Chassidic Dimensions pages 101-102)

The Tzadik’s overwhelming love for creation leads him to be gentle to all. As a result, even when rebuking sinners he will express his displeasure in muted terms.

“I remember that they once related to my father, of blessed memory, that when our great master, Rabbi Ahron Rokeach of Blez, may his merit protect us, was in Munkatch policemen came to arrest him. These evildoers beat him, pushed him, and treated his so roughly that he could not stand their evil and he said, ‘They are slightly strange, these Goyim.’ This was already a very harsh critique for his standards. I remember when they related this to my father he smiled slightly. This is they way of Tzadikim, they are good to all.” Rabbi Yekutiel Yehuda Halberstam(1905-1994), the Rebbe of Tzanz-Klausenberg, in his book Imros Tzadikim, page 22 story #5.

[20] See Tanya Chapter two. Even the sinners are connected to the Tzadik and they benefit from him. The Almighty will periodically cause the Tzadik to sin, so that he can fall to the realm of sinners, connect with them, and then mystically elevate their souls with his subsequent return and elevation.

The Rebbe of Klausenberger explained that the Tzadik loves his nation, that is why his personal penances for his own misdeeds are performed for the sake of all the sinners in the nation, and thousands of souls are uplifted in a hidden and mystical manner through his personal improvement.

“The true path of the Baal Shem Tov and his disciples was that they would perfect themselves first before they would pass judgment on others. When the Baal Shem isolated himself in the Carpathian mountains, he rolled in the snow to atone for his misdeeds and he broke the frozen ice atop the river in order to immerse himself in the waters beneath the ice. During those moments tens of thousands of Jews felt the removal of the foreskins covering their hearts and remembered their Maker. This is the meaning of the verse, (Psalms, chapter 19 verse 4) “There is no speech and there are no words; their sound is unheard” and despite that “Their line goes forth throughout the earth, and their word reaches the farthest ends of the land”(verse 5). In this manner the Baal Shem’s students made thousands of returnees to the faith. The masters, R. Elimelekh of Lizhensk(1717-1786) and Rabbi Aharon of Karlin(1736-1772) brought eighty thousand Jews back to observance. They accomplished this through the maxim of Hillel, ‘Love the creations and bring them closer to Torah.’ They loved all. They knew to defend and find merit in the behavior of Jews and they accepted all guilt upon themselves. As Rabbi Yishmael stated in the Mishna, ‘Children of Israel, I am your atonement.’ Through fixing their own internal minute flaws, they caused the entire world to be filled with a spirit of Teshuva, return to God.” (Imros Tzadikim page 23-24)

Our forefather Abraham brought people to observance through meeting them and impressing upon them the truth of monotheism. Our forefather Isaac was very restricted, he did not venture forth into human society, yet he too brought thousands of strangers under the rubric of observance. Isaac’s influence was affected in the Tzadik mode. When he learnt Torah, or improved himself, these acts caused thousands of others to move closer to monothiestic belief and practice. (Rav Wolfson)

“Even as the tzadik is the channel for the Divine effluences to the world in general, so he is also an intermediary for the people of his generation to ascend to Divinity.

A common denominator establishes a relationship. On the spiritual level, any commonality, even if limited to a single aspect, already establishes an inherent oneness. When joining different parts of water they become one for every species attaches itself to its own kind. So, too, the tzadik is unified with those who became sanctified through his holiness and is able to raise them along with himself. Moreover, as he is the comprehensive soul of his generation, he can elevate all and everything that is rooted in his soul. By means of his own good deeds and service of G-d he can elevate even the souls of the wicked.

In this context, the tzadik will sometimes appear involved with mundane affairs. He is seen engaging in mundane speech or the telling of seemingly inconsequential stories, or otherwise dealing with the masses on their own level. This behavior would seem incompatible with his sublime status. Externally he appears to have lowered and degraded himself, to have stepped aside from his attachment to G-d. In truth, however, he is and remains in a constant state of dveykut (attachment to G-d) in all he does. His anamolous behavior is but for the establishing of a relationship with the simple and the lowly. Thus he is able to raise them to higher levels.” (Chassidic Dimensions, pages 109-110)

“R. Aryeh Leib, the author of Aryeh D’bey Ila’ah, once said, ‘When I was a young man I thought that I would lead the entire world to a path of holiness. As the years went by I realized, ‘I cannot change the entire world,’ but I thought ‘at least I will change my entire hometown.’ Eventually I saw that this too was unattainable so I decided that I will correct my entire family. Now in my old age I say, ‘I wish and hope that I will be able to fix myself.’’ I believe that the meaning of this saying was that in his older years he recognized that when he learns Torah in holiness and purity he does not need to seek out sinners and impress upon them to return to observance, the holiness that shines in the world from his Torah will accomplish that job for him.” (Imros Tzadikim page 32)

[21] C.f. Berachos 17b and Rashi s.v. viheim

[22] “The Tzadik is like a path or a channel through which liquids flow. Through his righteous deeds he pulls down Divine flows of blessing from Heaven. Just like a pipe does not benefit from the water that flows through it, so too the Tzadik has no desire for his own benefit, he only desires that others, the members of the world, receive plenty. This is the meaning of the voice from Heaven, ‘kol haolam nizon bishvil’ the entire world is sustained through the channel of ‘Chanina bni’ ‘Chanina my son.’ Why does he resemble a channel? He does not seek his own benefit, ‘He is satisfied with a small measure of carobs as his weekly total etc.’” (Avodas Yisrael, Likutim page 275, quoting the Baal Shem Tov)

[23]Rabbi Jacob Immanuel Schochet expressed this idea in the following passage:

“In view of the special and ideal nature of the tzadik, it is of great significance to seek his presence, to be associated with him as much as possible. For “He who walks with the wise, shall be wise” (Proverbs 13:20). This is analogous to entering a perfumery: though one will not sell or buy anything there, nonetheless, when leaving the shop he and his garments will have absorbed the pleasant scent, and this good scent will not depart from him all day long. Likewise, he who associates with tzadikim is influenced by their ways and good deeds.”(Chassidic Dimensions page 94 quoting Pirke deR. Eliezer chapter 25)

[24] The Stutchiner Rebbe explained that life received directly through the Tzadik has a unique quality. The essence of the Tzadik is his abnegation of self , his messirus nefesh. The Tzadik does not perform mitzvoth for material benefit nor for spiritual rewards, he has nullified any sense of self and is exclusively dedicated to servicing the Almighty for Divine reasons (See Imros Tzadikim page 23 story #2 where the Klausenberger Rebbe related an example of the dedication of Tzadikim; the son of the Divrey Chayim would wholeheartedly express and manifest a willingness to suffer enormous pain and hardship of the sake of God at every moment of his life). As a result, the Tzadik is willing to sacrifice all, from physical pleasure to spiritual delight, for the sake of God’s commands. A businessman attached to the Tzadik will receive a divine shefa of wealth that first went through the Tzadik (while belonging to the Tzadik the shefa-gift was in a sensitive form and not necessarily wealth). Since the Tzadik is always giving to Heaven the businessman’s wealth is charged with the Tzadik’s character, it has a spiritual quality, possessing it ennobles and sensitizes the businessman and he will find that it is easy to give this wealth to the poor and other Divine causes. The businessman who does not emulate the Tzadik at all and is disconnected from him might receive Divine blessings of wealth but they will not have a holy charge, his wealth will lead him to arrogance and only after great effort will he succeed in using it for holy causes.

[25] Heard from the Stutchiner Rebbe