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".[5]

According to Shneur Zalman of Liadi's Tanya, a work of Hasidic Judaism, the true title of tzadik denotes a spiritual description of the soul. Its true meaning can only be applied to one who has completely sublimated their natural "animal" or "vital" soul inclinations into holiness, so that they experience only love and awe of God, without material temptations. Hence, a tzadik serves as a vehicle (מרכבה merkavah)[6] to God and has no ego or self-consciousness. Note that a person cannot attain such a level, rather it is granted from on High (or born with, etc.).[7] This select level elevates the "Intermediate" person (beinoni) into one who never sins in thought, speech or action. Unlike the Tzadik, they only experience divine devekut (communion) during devoted moments of worship or study, while in mundane life they can be tempted by natural inclinations, but always choose to stay connected to holiness. In the Tanya[8] the difference between the former Talmudic-Maimonidean and latter Kabbalistic-Hasidic conceptions is raised. Since the "Torah has 70 facets" of interpretation, perhaps both conceptions are metaphysically true:

As for what is written in the Zohar III, p.231: He whose sins are few is classed as a "righteous man who suffers", this is the query of Rav Hamnuna to Elijah. But according to Elijah's answer, ibid., the explanation of a "righteous man who suffers" is as stated in Raaya Mehemna on Mishpatim, which is given above. (Distinguishing 2 levels of Tzadik: The "righteous who prospers"-literally "good to him" is interpreted to mean that the natural soul in him has become "his own-transformed to good". The "righteous who suffers"-literally "bad to him" is interpreted to mean that his natural soul still exists in his unconscious, but is nullified to his Divine soul, "the bad-is under him") And the Torah has seventy facets. (So the reason for the question)

Moses speaks to the children of Israel

The Talmud says that at least 36 Tzadikim Nistarim (anonymous tzadikim) are living among us in all times;[9] they are anonymous, and it is for their sake alone that the world is not destroyed.[10] The Talmud and the Kabbalah offer various ideas about the nature and role of these 36 tzadikim. In Jewish folklore they are called lamedvovniks, from the gematria numerical value for 36. In Hasidic Judaism, with its social institution of the Tzadik in the central role of the community, the 36 may not necessarily be unknown, therefore. However, a Hasidic aphorism describes a known Rebbe Tzadik as being among the 36, as their true greatness could be concealed beyond the perception of their devoted followers.

Hasidim adhere to the belief that there is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming. This candidate is known as the Tzadik Ha-Dor, meaning Tzaddik of the Generation.

While 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: 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."[11]

In some contexts, people refer specifically to the pious miracle worker as a tzadik. In Hasidism, the doctrine of "Practical Tzadikism", developed by Elimelech of Lizhensk, involved the Tzadik performing miracles to channel the Ayin-Yesh Divine blessing. In its most extreme version, Hasidic "wonder-workers", predominant in 19th century Poland, emphasised this conception, sometimes criticised by other Hasidic leaders as superficial. To Menachem Mendel of Kotzk, and his reaction against Popular Tzadikism, the greatest miracle was to examine oneself without self-delusion.

Correspondences; Yesod-Foundation: 9th sefirah, Tzadik, Covenant, channels Heaven to 10th sefirah: Kingship, Earth, Shekhinah, Israelites.

"..For all that is in Heaven and on Earth.."[22]
"-For all כל (Yesod) joins the Heaven and the Earth"[23]
"The Tzadik is the foundation (Yesod) of the World"[24]

In the system of 10 Sephirot Divine emanations in Kabbalah, each of the 7 emotional expressions is related to an archetypal figure in the Hebrew Bible. The first emanated realm to emerge from God's potential Will in Creation is Atziluth, the World of "Emanation". As it is still nullified to Divinity, so not yet considered a self-aware existence, it is the realm where the 10 Sephirot attributes of God are revealed in their essence. In lower spiritual worlds the sephirot also shine, but only in successively lower degrees, concealed through successive contractions and veilings of the Divine vitality. Seven biblical tzadikim, righteous figures are considered as embodiments of the emotional sephirot of Atzilut: Abraham-Kindness, Isaac-Restraint, Jacob-Mercy, Moses-Endurance, Aaron-Glory, Joseph-Foundation, David-Kingship. While all seven figures are considered supreme Tzadikim, in particular contexts, either Joseph as Yesod, and Moses as inclusive soul of the community, are identified especially as archetypes for the Tzadik in general.

In the sephirot, Chesed-Abraham, Gevurah-Isaac and Tiferet-Jacob are higher spiritual powers than Yesod-Joseph, which channels the higher powers to their fulfilment in Malchut action. However, traditionally in Judaism, Joseph is referred to with the quality of "Tzadik-Righteous". While the Patriarchs lived righteously as shepherds, Joseph remained holy in Egypt, surrounded by impurity, tested by Potiphar's wife, captive in prison, and then active as viceroy to Pharaoh. As the Heavenly sephirah of Yesod-"Foundation" channels spirituality to our physical realm, so in Kabbalah and the further development in Hasidic thought, its function also parallels the human role of the Tzadik in this world:

• In the Divine, Yesod is the 9th Sefirah, in the middle balanced column, connecting all the higher sefirot, centred on Tiferet-"Beautiful" emotional harmony, to the last sefirah Malchut- realisation in "Kingship". In the flow of Divine Creative lifeforce, this represents the connecting channel between Heaven and Earth, between the "Holy One Blessed Be He" (Tiferet Divine transcendent male manifestation of God), and the "Shekhinah" (Malkuth indwelling Divine immanent female presence of God). The 16th century Safed Kabbalists introduced the prayer "For the sake of the union" of these principles before Jewish observances.
• In the soul, Yesod is contact, connection and communication with outer reality of malchut, similar to the way the foundation of a building connects it with the earth.
• In the bodily form of man and woman, Yesod corresponds to the organ of procreation, analogously where the Tiferet body descends towards action, expressed in the procreative power to create life. This relates to the Circumcision "Covenant of Abraham", the Jewish "Sign of the Covenant" with God. As the Torah describes two levels of Jewish covenant, physical "covenant of circumcision" and spiritual "circumcision of the heart", so women are considered born already physically circumcised. Joseph's resistance to Potiphar's wife represents his perfection of the "Sign of the Covenant". Yesod is the foundation of a person's future generations, the power of generating infinity in the finite.
• Yesod is identified with the righteous tzadik, "the tzadik is the foundation of the world". As Jewish mysticism describes different levels of Tzadik, Kabbalah sees this verse as particularly referring to the one perfect tzadik of the generation. In the tzadik, God's infinite-transcendent light becomes manifest in this finite-immanent world. The tzadik procreates spiritually through revealing Divinity in new Torah interpretations, and through awakening return to God in his generation.
• Yesod connects beginning to end in God who encompasses all. In the Bible, Abraham began the Yesod covenant of circumcision, though his sefirah is Chesed love-kindness, the first emotional expression. Love creates the unity of spiritual covenant. For Abraham this descended into action, to become expressed in the physical covenant of circumcision. Yesod expresses this descent, uniting spiritual and physical. "Foundation" is the beginning of a building and the conclusion of planning. Yesod is the power to bring action to conclusion, to reveal that the beginning and end are united in God, "the end is wedged in the beginning, and the beginning in the end".[25]
• Each Sefirah contains an inner dimension, as a soul motivating its outer Kabbalistic emanation function. Hasidic thought explores the Divine motivation within, by psychologising Kabbalah through man's experience. The inner motivation of Yesod is Emet-truth, each person's desire for their actions to reflect their true soul intention, fulfilling in action God's essential intention for Creation. The Tzadik experiences the wish for Divine purpose consummately.

"..To love the Lord your God, to listen to His voice, and to cleave to Him.."[26]
"Cleaving to a Torah scholar is as cleaving to the Divine Shechinah"[27]

The leaders of Israel over the masses stem from the intellect of Adam's soul[28]
"In every generation there is a leader like Moses"

• The soul of the Tzadik is an inclusive, general soul of the community. In Kabbalah, gematria (numerical value) has significance, because Creation is formed through Divine "speech" as in Genesis 1. The gematria of Yesod (יסוד) is 80, 8 times 10, forming reduced value of 18 (חי Life), as a tzadik is called truly alive spiritually. 80 is the value of Klal (כלל), the "community", the extension of Kol (כל), the term in Kabbalah for the sephirah of Yesod. The "Tzadik of the generation" is a "general soul" (neshama klalit) of the generation, in which each individual soul is included. Hasidic thought focuses on this parallel, and its application for each person. Through the personal connection of each soul to the tzadik, their Yechidah soul-essence becomes revealed, through the revelation of the Yechidah of the Tzadik.

...the Rebbe (Nachman of Breslov) must have intended that we go there for Rosh HaShanah, continually, until the arrival of the Mashiach. The Rebbe himself said that the Evil had glorified many false leaders, making it extremely difficult to find where Moses is - the true Tzaddik. You should know, my friend, that this is the reason we have come here: to join our precious heritage with a bond that will last every day of our lives

— Nathan of Breslov

Rebbe Nachman of Breslov explained how only a true leader can awaken the most genuine Jewish faith: this leader is the Tzadik.