The Distinction of the Tzaddik

אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃

This is the line of Noah.—Noah was a righteous man; he was blameless in his age; Noah walked with God.—

וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃ אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃ חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת ׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כׇּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃

Abraham came forward and said, “Will You sweep away the innocent along with the guilty? What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it? Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?”

כַּעֲב֣וֹר ס֭וּפָה וְאֵ֣ין רָשָׁ֑ע וְ֝צַדִּ֗יק יְס֣וֹד עוֹלָֽם׃

When the storm passes a wicked person is gone, But the righteous person is an everlasting foundation.

״אֵלֶּה תּוֹלְדוֹת נֹחַ [נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו]״. אָמַר רַבִּי יוֹחָנָן: ״בְּדוֹרוֹתָיו״, וְלֹא בְּדוֹרוֹת אֲחֵרִים. וְרֵישׁ לָקִישׁ אָמַר: ״בְּדוֹרוֹתָיו״, כׇּל שֶׁכֵּן בְּדוֹרוֹת אֲחֵרִים. אָמַר רַבִּי חֲנִינָא: מָשָׁל דְּרַבִּי יוֹחָנָן, לְמָה הַדָּבָר דּוֹמֶה? לְחָבִית שֶׁל יַיִן שֶׁהָיְתָה מוּנַּחַת בְּמַרְתֵּף שֶׁל חוֹמֶץ. בִּמְקוֹמָהּ – רֵיחָהּ נוֹדֵף, שֶׁלֹּא בִּמְקוֹמָהּ – אֵין רֵיחָהּ נוֹדֵף. אָמַר רַבִּי אוֹשַׁעְיָא: מָשָׁל דְּרֵישׁ לָקִישׁ, לְמָה הַדָּבָר דּוֹמֶה? לִצְלוֹחִית שֶׁל פִּלְיָיטוֹן שֶׁהָיְתָה מוּנַּחַת בִּמְקוֹם הַטִּנּוֹפֶת. בִּמְקוֹמָהּ – רֵיחָהּ נוֹדֵף, וְכׇל שֶׁכֵּן בִּמְקוֹם הַבּוֹסֶם.

§ With regard to the verse: “These are the generations of Noah; Noah was a righteous man, and wholehearted in his generations” (Genesis 6:9), Rabbi Yoḥanan says: Relative to the other people of his generation he was righteous and wholehearted, but not relative to those of other generations. And Reish Lakish says: In his generation he was righteous and wholehearted despite being surrounded by bad influences; all the more so would he have been considered righteous and wholehearted in other generations. Rabbi Ḥanina says: There is a parable for the statement of Rabbi Yoḥanan; to what is this matter comparable? It is comparable to a barrel of wine that was placed in a cellar where vinegar is stored; in its place, its fragrance diffuses, i.e., is noticeable, relative to the odor of the vinegar. When it is not in its place surrounded by vinegar, its fragrance does not diffuse, and its pleasant odor is not sensed. Rabbi Oshaya says: There is a parable for the statement of Reish Lakish; to what is this matter comparable? It is comparable to a flask of perfume [palyaton] that was placed in a location of filth. In its place its fragrance diffuses despite the ambient odor, and all the more so is its fragrance noticeable if it is placed in a location where there is perfume.

כָּל אֶחָד וְאֶחָד מִבְּנֵי הָאָדָם יֵשׁ לוֹ זְכֻיּוֹת וַעֲוֹנוֹת. מִי שֶׁזְּכֻיּוֹתָיו יְתֵרוֹת עַל עֲוֹנוֹתָיו צַדִּיק. וּמִי שֶׁעֲוֹנוֹתָיו יְתֵרוֹת עַל זְכֻיּוֹתָיו רָשָׁע. מֶחֱצָה לְמֶחֱצָה בֵּינוֹנִי. וְכֵן הַמְּדִינָה אִם הָיוּ זְכֻיּוֹת כָּל יוֹשְׁבֶיהָ מְרֻבּוֹת עַל עֲוֹנוֹתֵיהֶן הֲרֵי זוֹ צַדֶּקֶת. וְאִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין הֲרֵי זוֹ רְשָׁעָה. וְכֵן כָּל הָעוֹלָם כֻּלּוֹ: אָדָם שֶׁעֲוֹנוֹתָיו מְרֻבִּין עַל זְכֻיּוֹתָיו מִיָּד הוּא מֵת בְּרִשְׁעוֹ שֶׁנֶּאֱמַר עַל רֹב עֲוֹנֵךְ. וְכֵן מְדִינָה שֶׁעֲוֹנוֹתֶיהָ מְרֻבִּין מִיָּד הִיא אוֹבֶדֶת שֶׁנֶּאֱמַר (בראשית יח כ) "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה" וְגוֹ'. וְכֵן כָּל הָעוֹלָם כֻּלּוֹ אִם הָיוּ עֲוֹנוֹתֵיהֶם מְרֻבִּין מִזְּכֻיּוֹתֵיהֶן מִיָּד הֵן נִשְׁחָתִין שֶׁנֶּאֱמַר (בראשית ו ה) "וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם". וְשִׁקּוּל זֶה אֵינוֹ לְפִי מִנְיַן הַזְּכֻיּוֹת וְהָעֲוֹנוֹת אֶלָּא לְפִי גָּדְלָם. יֵשׁ זְכוּת שֶׁהִיא כְּנֶגֶד כַּמָּה עֲוֹנוֹת שֶׁנֶּאֱמַר (מלכים א יד יג) "יַעַן נִמְצָא בוֹ דָּבָר טוֹב". וְיֵשׁ עָוֹן שֶׁהוּא כְּנֶגֶד כַּמָּה זְכֻיּוֹת שֶׁנֶּאֱמַר (קהלת ט יח) "וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה". וְאֵין שׁוֹקְלִין אֶלָּא בְּדַעְתּוֹ שֶׁל אֵל דֵּעוֹת וְהוּא הַיּוֹדֵעַ הֵיאַךְ עוֹרְכִין הַזְּכֻיּוֹת כְּנֶגֶד הָעֲוֹנוֹת:

Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni. The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [termed] righteous. If their sins are greater, it is [termed] wicked. The same applies to the entire world. If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions." Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great.... In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']" This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good." The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.

וְהָא דְּאָמְרִינָן בְּעָלְמָא, דְּמֶחֱצָה עַל מֶחֱצָה מִקְרֵי בֵּינוֹנִי, וְרוֹב זְכֻיּוֹת מִקְרֵי צַדִּיק, הוּא שֵׁם הַמּוּשְׁאָל לְעִנְיַן שָׂכָר וְעוֹנֶשׁ, לְפִי שֶׁנִּדּוֹן אַחַר רוּבּוֹ, וּמִקְרֵי צַדִּיק בְּדִינוֹ מֵאַחַר שֶׁזּוֹכֶה בַּדִּין, אֲבָל לְעִנְיַן אֲמִיתַּת שֵׁם הַתּוֹאַר וְהַמַּעֲלָה שֶׁל מַעֲלַת וּמַדְרֵגוֹת חֲלוּקוֹת צַדִּיקִים וּבֵינוֹנִים, אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״צַדִּיקִים יֵצֶר טוֹב שׁוֹפְטָן, שֶׁנֶּאֱמַר: וְלִבִּי חָלַל בְּקִרְבִּי״ – שֶׁאֵין לוֹ יֵצֶר הָרָע, כִּי הֲרָגוֹ בְּתַעֲנִית; אֲבָל כָּל מִי שֶׁלֹּא הִגִּיעַ לְמַדְרֵגָה זוֹ, אַף שֶׁזְּכֻיוֹתָיו מְרוּבִּים עַל עֲוֹנוֹתָיו – אֵינוֹ בְּמַעֲלַת וּמַדְרֵגַת צַדִּיק כְּלָל. וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה בַּמִּדְרָשׁ: ״רָאָה הַקָּדוֹשׁ־בָּרוּךְ־הוּא בַּצַּדִּיקִים שֶׁהֵם מוּעָטִים – עָמַד וּשְׁתָלָן בְּכָל דּוֹר וָדוֹר וְכוּ׳, וּכְמוֹ שֶׁכָּתוּב: וְצַדִּיק יְסוֹד עוֹלָם״:

And as for the general saying that one whose deeds and misdeeds are equally balanced is called benoni, while he whose virtues outweigh his sins is called a tzaddik, this is only the figurative use of the term in regard to reward and punishment, because he is judged according to the majority [of his acts] and he is deemed “righteous” in his verdict, since he is acquitted in law. But concerning the true definition and quality of the distinct levels and ranks, “righteous” and “intermediate,” our Sages have remarked that the righteous are motivated [solely] by their good nature, as it is written, “And my heart is a void within me,” that is, void of an evil nature, because he [David] had slain it through fasting. But whoever has not attained this degree, even though his virtues exceed his sins, cannot at all be reckoned to have ascended to the rank of the tzaddik. This is why our Sages have declared in the Midrash, “The Holy One, blessed is He, saw that the righteous were few, so He planted them in every generation…,” [for,] as it is written, “The tzaddik is the foundation of the world.”

וְהִנֵּה, מַדְרֵגָה זוֹ מִתְחַלֶּקֶת לְרִבְבוֹת מַדְרֵגוֹת בְּעִנְיַן בְּחִינַת מִיעוּט הָרָע הַנִּשְׁאָר מֵאַחַת מֵאַרְבַּע יְסוֹדוֹת הָרָעִים, וּבְעִנְיַן בִּיטּוּלוֹ בְּמִיעוּטוֹ בְּשִׁשִּׁים עַל דֶּרֶךְ מָשָׁל, אוֹ בְּאֶלֶף וּרְבָבָה וְכַיּוֹצֵא עַל דֶּרֶךְ מָשָׁל. וְהֵן הֵם בְּחִינוֹת צַדִּיקִים הָרַבִּים שֶׁבְּכָל הַדּוֹרוֹת, כִּדְאִיתָא בַּגְּמָרָא, דִּתַמְנֵיסַר אַלְפֵי צַדִּיקֵי קָיְימֵי קַמֵּיהּ הַקָּדוֹשׁ־בָּרוּךְ־הוּא. אַךְ עַל מַעֲלַת צַדִּיק גָּמוּר, הוּא שֶׁאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי: ״רָאִיתִי בְּנֵי עֲלִיָּה וְהֵם מוּעָטִים כוּ׳״, שֶׁלָּכֵן נִקְרָאִים ״בְּנֵי עֲלִיָּה״, שֶׁמְּהַפְּכִין הָרָע וּמַעֲלִים אוֹתוֹ לִקְדוּשָּׁה, כִּדְאִיתָא בַּזֹּהַר בַּהַקְדָּמָה, שֶׁכְּשֶׁרָצָה רַבִּי חִיָּיא לַעֲלוֹת לְהֵיכַל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, שָׁמַע קָלָא נָפִיק וְאָמַר: ״מַאן מִנְּכוֹן דִּי חֲשׁוֹכָא מְהַפְּכָן לִנְהוֹרָא וְטָעֲמִין מְרִירוּ לְמִיתְקָא עַד לָא יֵיתוּן הָכָא וְכוּ׳״:

Now, this grade is subdivided into myriads of degrees in respect of the quality of the minute evil remaining [in him] from any of the four evil elements, as well as in relation to its proportionate abnegation by reason of its minuteness, such as, by way of example, one in sixty, or in a thousand, or in ten thousand, and the like. Such are the gradations of the numerous righteous men who are to be found in every generation, as mentioned in the Gemara, viz., “Eighteen thousand righteous men stand before the Holy One, blessed is He.” However, it is with regard to the superior quality of the “completely righteous” that Rabbi Shimon bar Yochai said, “I have seen superior men (benei aliyah), and their numbers are few….” The reason for their title of “superior men” is that they convert evil and make it ascend to holiness, as is written in the Zohar in the Introduction, that when Rabbi Chiya wished to ascend to the hechal (heavenly shrine) of Rabbi Shimon bar Yochai, he heard a voice come out and say, “Which of you, before coming here, has converted darkness into light and bitter taste into sweetness? [Otherwise] do not approach here,” and so forth.