Tzadik
Tzadik (Hebrew: צַדִּיק ṣaddīq [tsaˈdik], "righteous [one]"; also zadik or sadiq; pl. tzadikim [tsadiˈkim] צדיקים ṣadīqīm) is a title in Judaism given to people considered righteous, such as biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d-q (צדק tsedek), which means "justice" or "righteousness".[1] When applied to a righteous woman, the term is inflected as tzadeket/tzidkaniot.
This article is about the Hebrew for "righteous one". For the Hebrew letter "Tzadik", see Tsade. For the Arabic name, see Sadiq. For other uses, see Tzadik (disambiguation).
Tzadik is also the root of the word tzedakah ('charity', literally 'righteousness'). The term tzadik "righteous", and its associated meanings, developed in rabbinic thought from its Talmudic contrast with hasid ("pious" honorific), to its exploration in ethical literature, and its esoteric spiritualisation in Kabbalah.
Since the late 17th century, in Hasidic Judaism, the institution of the mystical tzadik as a divine channel assumed central importance, combining popularization of (hands-on) Jewish mysticism with social movement for the first time.[2] Adapting former Kabbalistic theosophical terminology, Hasidic philosophy internalised mystical experience, emphasising devekut attachment to its Rebbe leadership, who embody and channel the Divine flow of blessing to the world.[3]
Nature of the Tzadik[edit]
Definitions[edit]
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:
Based on the teachings of Isaac Luria, the Baal Shem Tov and the Chaim ibn Attar, 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 they have completely nullified themselves and their desires to what God wants, their Godly soul (which like every Godly soul is part of God) is revealed within them more than other people who have not completely nullified themselves to God.
This concept is based upon many Jewish sources. Here are some: