בביאור שם צדיק או חסיד באר היטב ואיך יקיים האדם שתי בחינות אלו בענין מעשה:
A thorough explanation of the levels of “Tzaddik” and “Chassid” and how one should act in order to attain them
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הנה האיש אשר נדבה רוחו אותו להיותו בא לטהר ולהתקדש לקבל עליו עול מלכות שמים על אמתתה, יכין עצמו בכל כחו ויזדרז לקיים כל תרי"ג מצות, כי בקיומם יושלמו תרי"ג איברים וגידים של נפשו השכלית כנזכר (בשער ראשון) כי אם תחסר ממנו מצוה אחת מן רמ"ח מצות עשה עדיין הוא חסר אבר אחד מנפשו ועליו נאמר (קהלת א' ט"ו) וחסרון לא יוכל להמנות, וזה יותר חמור מכלל כל איש אשר בו מום לא יקרב. אך מי שקיימם ועבר על מצוה אחת .משס"ה מצות לא תעשה נקרא בעל מום ממש, כי נתעות הצנור והגיד הממשיך השפע באברים, ועליו נאמר (שם) מעוות לא יוכל לתקון, פרושו אחר פטירתו מן העולם, כי אין קיום מעשה המצות החסרים הנקרא מעשה, ולא תשובה לתקן העברות, כי אם בעולם הזה, כמו שאמר הכתוב (קהלת ט' י') כי אין מעשה וחשבון ודעת וגו', רצונו לומר שאין מעשה על מצות עשה, וחשבון על מצות לא תעשה, ודעת על ידיעת התורה עצמה, בשאול אשר אתה הולך שמה. ונמצא כי כל זמן שלא קיים תרי"ג מצות נקרא צדיק שאינו גמור, כי לא על חנם התפלל משה רבינו ע"ה תפילות כמנין ואתחנ"ן ליכנס בארץ אלא להשלים נפשו בקיום כל תרי"ג מצות. וכאשר יקיים כולם אלא שעדיין לא נקנו בו גם כן המדות הטובות בקנין גמור אלא על ידי מלחמתו עם היצר הרע הנה זה נקרא צדיק גמור הכובש את יצרו וכאשר יוטבעו בו כל המדות טובות בטבע גמור עד שקיים התרי"ג מצות בשמחה מאהבה בלי גרוי יצר הרע כלל יען נזדכך החומר לגמרי, וכמו שאמר דוד המלך ע"ה (תהלים ק"ט כ"א) ולבי חלל בקרבי, גם אמר (שם קל"א א') ה' לא גבה לבי וגו' נפשי כגמול עלי אמו, יראה כאלו הוטבעו בו כל המדות משיצא מרחם אמו. הנה זה נקרא חסיד גמור, כי כן דוד המלך ע"ה להיותו מוטבע בטבע במדות טובות, ובקיום המצות קרא עצמו חסיד כמו שאמר (שם פ"ו ב') שמרה נפשי כי חסיד אני:
If a Jew wishes to purify and sanctify himself and truly accept the yoke of the Heavenly kingdom upon himself, let him prepare himself with all his might to perform all 613 mitzvot with alacrity. Through their fulfillment the 613 organs and veins of his soul will become perfected, as mentioned above. This is because if he lacks even one of the 248 positive mitzvot, he still lacks an organ of his soul. About such a person scripture states,51Ecclesiastes 1:15 “A lacking which is incalculable,” which is worse than the matter of, “Anyone who has a blemish may not approach.”52This is because, as explained above, a blemish in a mitzvah is not the complete absence of the mitzvah. Therefore, one who lacks a positive mitzvah altogether, is worse off than one who performs it, but in a blemished and imperfect manner. Nonetheless, though his positive mitzvot are blemished, and since he does not transgress the negative mitzvot, he does not fall into the category of an actual “Baal Moom,” that is, a truly blemished person. However, a Jew who fulfills the positive mitzvot, but has transgressed even one of the 365 negative mitzvot, is within the category of an actual “Baal Moom” – a blemished person. This is because the pipe (or vein) that draws sustenance to the organs has become bent [thereby obstructing the flow]. About such as person the verse states,53Ecclesiastes 1:15 “irreparably crooked.” However, the meaning of the verse is that it is only irreparable once the soul has departed from this world, because one cannot perform the mitzvot that he lacks or repent and thereby rectify the transgressions that he committed, except while he still is in this world. This is as scripture states,54Ecclesiastes 9:10 “Whatever you can accomplish while you are able, do it, for there is neither deed nor accounting nor knowledge nor wisdom in the grave to which you are going.” “Deed” here, refers to performing the positive mitzvot, “Accounting” refers to repenting over the negative ones and “knowledge” refers to the knowledge gained through the study of HaShem’s-יהו"ה Torah. None of these are possible “in the grave to which you are going.”
From here we see that as long as a Jew has not fulfilled the 613 mitzvot, he is in the category of an “Imperfect Tzaddik.” It is not without warrant, that our teacher Moshe, peace be upon him, prayed for permission to enter the land 515 times, corresponding to the numerical value of the word, “and I pleaded for grace-VaEtchanan-ואתחנן-515.55Midrash Dvarim Rabba 11:1 He sought to perfect his soul by keeping the 613 mitzvot [many of which only apply in the land of Israel].
If a Jew fulfills all the mitzvot, but has not also fully acquired all the good character traits, in that he must constantly battle and conquer his Yetzer HaRa, such a person is in the category of a “Perfect Tzaddik who conquers his Yetzer.”
However, once all the good character traits become so totally imbedded in a person that they become his nature, so that he performs the 613 mitzvot with joy that comes from love, without any resistance from the Yetzer HaRa, because his physicality has become totally refined, he is called a “Perfect Chassid.” Similarly, King David said,56Psalms 109 “My heart is empty within me.”57This means that he rid himself totally of the evil inclination (Yetzer HaRa) by starving it to death. (See Talmud Bavli, Bava Batra 17a; Brachot 61b; Talmud Yerushalmi Brachot 9:5; Sotah 5:5; Orchot Tzaddikim 26:82; Tanya, Ch. 1) Furthermore, he said,58Psalms 131 “HaShem-יהו"ה, my heart was not proud, nor were my eyes haughty. Neither did I pursue matters that were too great or wondrous for me. Have I not calmed and stilled my soul like an infant nursing from his mother? My soul is like a nursing infant.” This is to say that he appears as if all his good character traits were already naturally embedded in him when he first came out of his mother’s womb. Therefore, because good character traits and the performance of the mitzvot had become so embedded in King David’s nature, he called himself a Chassid, as in the verse,59Psalms 86 “Guard my soul, for I am a Chassid.”
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וכן אמרו רבותינו ז"ל (ב"ק דף ל' ע"א) האי מאן דבעי למהוי חסידא לקיים מילי דפרקי אבות, שבהם זכרו קנין מדות הטובות, כמו שאמרו רבותינו ז"ל (אבות ב' א') רבי אומר איזוהי דרך ישרה וכו' עקביא בן מהללאל אומר (שם ג' משנה א') הסתכל בשלושה דברים וכו'. וכן (שם ד' משנה ד') רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח וכו'. וזהו מה שנתכון עקביא באומרו ואי אתה בא לידי עבירה, רצונו לומר לידי היצר הרע הגורם לך העבירה כי היצר הרע עצמו יתבטל ממך, כי אם היצר הרע קיים ומונע עצמו בגבורה שלא לעבור, הוה ליה למימר ואין אתה עובר עבירה:
Moreover, our sages, of blessed memory, said,60Talmud Baba Kama 30 “Whosoever desires to become a Chassid should fulfill the words of Pirkei Avot – which speak regarding the acquisition of good character traits. For example, our sages, of blessed memory, said,61Avot 2:1 “Rabbi [Yehudah the Prince] said, “What is the straight path that a person should follow? Everything that is both beautiful to the doer and beautiful to him from others etc.” Akaviah ben Mehalalel said,62Avot 3:1 “Contemplate three matters and you will never come to the possibility of transgressing. Know from whence you came and where you are going and before whom you are destined to give an accounting. From whence did you come? – From a putrid drop. Where are you going? – To a place of dust, maggots and worms. Before whom are you destined to give an accounting? – Before the King, King of kings, The Holy One, blessed is He.” Likewise, Rabbi Levitas of Yavneh said,63Avot 4:4 “Be very, very humble, for the hope of man is maggots.” What Akaviah meant when he said, “and you will never come to the possibility of transgressing” is that you will never be subject to the Yetzer HaRa which causes a person to transgress, because your Yetzer HaRa will cease to be. However, if the Yetzer HaRa still exists and one merely restrains himself by force of willpower, he should have stated, “you will not transgress.”
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כלל העולה, כי קיום תרי"ג מצות על ידי היות יצר הרע באדם והוא מתגבר עליו, נקרא צדיק. וכשיקיים על ידי בטול היצר הרע, שזה יורה קנין מדות הטובות בטבע גמור, הנה זה נקרא חסיד גמור:
Generally, what comes out of this is that a Tzaddik is a person who has a Yetzer HaRa but fulfills the 613 mitzvot by overcoming it. On the other hand, a person who has acquired good character traits completely, as his nature, fulfills the mitzvot because his Yetzer HaRa has been abrogated. Such a person is called a “Perfect Chassid.”
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עוד יש מדרגת חסידות למעלה מזו שאין למעלה ממנה והאיש הזה נקרא קדוש והיא נזכרת בספר התקונים ובספר הזוהר במקומות הרבה ובפרט בפרשת כי תצא ברעיא מהימנא (דף רפ"א ע"א) וז"ל, ולאו למגנא אמר קודשא בריך הוא כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אמות העולם וכמה בני נשא דקא משתדלי באורייתא וכו' ולא אתפרק קודשא בריך הוא וגו' אלא וכו' הא אוקמוה דאין חסיד אלא המתחסד עם קונו וכו' דכד חאבו ישראל וכו' קודשא בריך הוא תריך בני מלכא ומטרוניתא עמהון, ומאן דהדר בתיובתא וגמיל חסד לשכינתא באורייתא ובכל פקודין דילה ולאו איהו אלא למפרק לשכינתא, דא עביד חסד עם קונו וכו':
In addition, there is a level of piety (Chassidut) even higher than this, which is the highest of all levels. Such a person is called “Holy.” This level is mentioned often in Sefer HaTikkunim and in the Zohar, especially in Parashat Kee Teitzei of Ra’aya Mehemna,64Zohar III 281a as follows:
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[הגה - ולא לחנם אמר הקדוש ברוך הוא כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור, מעלה אני עליו כאלו פדאני לי ולבני מבין אומות העולם. וכמה שבני אדם משתדלים בתורה ועדיין לא נפדה הקדוש ברוך הוא, אלא סיבת הדבר לפי שאין חסיד אלא המתחסד עם קונו, שבזמן שישראל חטאו, הקדוש ברוך הוא גירש את בניו ואת השכינה עמהם לגלות. ומי שחוזר בתשובה וגומל חסד עם השכינה ועוסק בתורה ובמצוותיה ואין כונתו אלא לפדות את השכינה הוא עושה חסד עם קונו]:
“It is not without warrant that the Holy One, blessed is He, said, ‘Whosoever occupies himself in the study of Torah, in doing acts of lovingkindness and in praying with the congregation, I regard it as if he redeemed Me and My children from exile amongst the nations of the world.’ Now, how many people occupy themselves in the study of Torah, in doing acts of lovingkindness and in praying with the congregation, but nonetheless, the Holy One, blessed is He, His Indwelling Presence (the Shechinah) and Israel are not redeemed!? However, the meaning here is that a person should be occupied in the study of Torah for the sole purpose of uniting the Indwelling Presence of HaShem-יהו"ה (the Shechinah) to the Holy One, blessed is He. As we have established, “Acts of lovingkindness” here, means that a true Chassid is one who is kind65That is, he performs kindness-Chessed-חסד, and is thus called a one who is kind-Chassid-חסיד toward his Master. toward his Master. That is, his intent in doing all the mitzvot is to liberate the Indwelling Presence of HaShem-יהו"ה (the Shechinah) from exile. By doing so, he acts kindly toward the Holy One, blessed is He. By acting kindly toward HaShem’s-יהו"ה Indwelling Presence, he is acting kindly toward HaShem-יהו"ה Himself, blessed is He. When Israel sinned, the Holy One, blessed is He, wanted to punish them, but their “Mother” – the Shechinah – protected them. Because of this, they descended into evil ways. What did the Holy One, blessed is He, do? He banished the children of the King, along with the Queen [the Shechinah] and He swore that He would not return to His place until the Queen returns to Her place. Thus, whosoever repents with the sole intention of liberating the Shechinah through Torah and mitzvot; such a person acts kindly toward his Master. It is as if he liberates HaShem-יהו"ה, His Shechinah and His children from exile. Eliyahu and all the heads of the upper academies declared, ‘Raaya Mehemna-Faithful Shepherd [Moshe], you are such a person. You are the son of the King and Queen. Actually, your manner of toil for the Holy One, blessed is He, is even beyond one who acts kindly toward his Master. Rather, you are like a son who invests his whole being and strength into liberating his father and mother; who is willing to give up his very life for their sake. However, a person who is not in the category of being the son of the King, but who, nonetheless, does a kindness to the King and Queen, such a person is considered to be kindly toward his Master.’ Raaya Mehemna-the Faithful Shepherd (Moshe) stood up and bowed before the Holy One, blessed is He. He wept and said, ‘May it be HaShem’s-יהו"ה will to regard me as a son. May it be that He will consider my actions on behalf of the Holy One, blessed is He and His Shechinah, like a son who toils on behalf of his father and mother because he loves them more than his own body, soul [Nefesh], spirit [Ruach] and super-soul [Neshamah], who regards all his possessions as worthless, except for the purpose of serving the will of his Father and Mother and liberating them. Though I realize that [in reality] everything is HaShem’s-יהו"ה possession [and that I have nothing of my own], nonetheless, the Merciful One desires the heart.’”
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והנה זהו שאמר הכתוב (דברים ל"ב י"א) צור ילדך תשי וגו', וכתיב (תהלים ס"ח ל"ה) תנו עז לאלהים וגו', וזהו שאמרו, (ברכות דף י"ז) רבי יהודא אומר אשרי מי שעמלו בתורה ועושה נחת רוח ליוצרו וכו'. כי מה שעמל בתורה אינו לטול פרס כלל לעצמו, אלא לעשות נחת רוח ליוצרו. וכתיב ביה (ישעיה ס"ג ט') בכל צרתם לו צר. ובכל מקום שגלו ישראל שכינה עמהם היא אמנו שעליה נאמר (שם ג' א') ובפשעיכם שולחה אמכם הנקראת יוצרנו כמו שכתוב צור ילדך תשי. וזהו שאמר נחת רוח ליוצרו ולא אמר להקדוש ברוך הוא:
Now, the above is as Scripture states,66Deuteronomy 32:18 “You have disregarded The Rock that bore you.” Moreover, it states,67Psalms 68:35 “Give strength to God.” This is in accordance to the statement,68Talmud Bavli, Berachot 17a “Rabbi Yochanan says, ‘Happy is he who toils in Torah and brings satisfaction to the One who formed him.’ – meaning that he does not toil in the study of Torah in order to receive reward at all. Rather, his intent is solely to bring satisfaction to the One who formed him, about Whom it is written,69Isaiah 63:9 “In all their suffering, He suffered.” That is, wherever Israel were exiled, the Shechinah went with them. She is our Mother, about whom it says,70Isaiah 50:1 “Thus says HaShem-יהו"ה, ‘Where is your Mother’s bill of divorce [as proof] that I have banished her? To which of my creditors did I sell you? Truly, you were sold through your sins and through your transgressions, and she was banished with you.’” [It is, specifically, the Shechinah that] is called “The One Who formed us,” as in the verse,71Deuteronomy 32:18 “You have disregarded The Rock who bore you.” [The word for rock here is Tzoor (צור), which also means the “source of form,” just as a child is formed in its mother’s womb.] This is why Rabbi Yochanan said that such a person brings satisfaction “to The One who formed him,” rather than saying “to The Holy One, blessed is He.”
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נמצא כי כשיעסוק בתורה ובמצות ובמדות טובות הנקרא חסיד כנזכר לעיל, אם התערבה בו כונת קבול איזה שכר, הוא חסיד לעצמו. כמו שכתוב (משלי י"א י"ז) גומל נפשו איש חסד. כי בקיימו המצות, גומל חסד לנפשו. ולכן אינו נקרא חסיד אלא איש חסד, כי החסד הוא אל האיש עצמו הגומל לנפשו, אך הגומל חסד עם קונו נקרא חסיד וקדוש, יען כי נזדכך מכל מיני טומאה וקידש עצמו בקדושתו יתברך. כי לשון קדושה, לשון הכנה והזמנה כמו (במדבר י"א י"ח) התקדשו למחר ואכלתם, כי עושה עצמו מרכבה אל קדושתו יתברך ואינו חושש לכבוד עצמו אלא לכבוד קונו כנזכר לעיל:
From this we see that when a Chassid is occupied in the study of Torah or in performing the mitzvot or in good character traits; if even a hint of motivation to receive a reward is mixed into it, he is a Chassid for himself, as in the verse,72Proverbs 11:17 “A man of kindness (Ish Chessed) brings goodness upon himself.” This is because when he fulfills the mitzvot, he brings goodness upon himself. Therefore, he is called a “Man of Chessed” rather than a “Chassid,” because he does himself the kindness. Only a person whose sole motivation is to do a kindness for his Master can be truly called a “Chassid” and a “Holy Man.” This is because he has become purified from all impurities and has sanctified himself in HaShem’s-יהו"ה holiness, blessed is He. We find that the term קדושה-Kedushah (holiness) means “preparation,” as in the verse,73Numbers 11:18 “Prepare74The word here for “prepare yourselves” is “Hitkadshoo-sanctify yourselves” (התקדשו). yourselves for tomorrow and you shall eat meat.” This is because such a person makes himself the vehicle for HaShem’s-יהו"ה holiness, blessed is He. As mentioned above, rather than caring about his own glory, he only cares about his Master’s glory.
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ואל זה נתכון רבי פנחס בן יאיר במה שאמר (במשנה סוף סוטה) פרישות מביאה לידי טהרה וכו' וקדושה לידי חסידות וחסידות לידי רוח הקדש, כי זו חסידות שלימה הבאה אחר הקדושה והיא המביאה לידי רוח הקדש כי נתדבק בו דבוק גמור וישיג לגלוי רזי תורה ולהתנבא עתידות כמו שאמר רבי מאיר (אבות פ"ו משנה ה') כל העוסק בתורה לשמה, רצונו לומר לשמה של התורה שהיא היא הקדוש ברוך הוא, כי כל התורה שמותיו של הקדוש ברוך הוא. זוכה לדברים הרבה וכו' ומגלין לו רזי תורה ונעשה כמעין המתגבר וכו':
When Rabbi Pinchas ben Yair said,75Mishnah Sotah 9:15 “Caution brings to zeal, zeal brings to cleanliness, cleanliness brings to separateness, separateness brings to purity, purity brings to holiness, holiness brings to fear of sin, fear of sin brings to humility, humility brings to Chassidut, Chassidut brings to the Holy Spirit and the Holy Spirit brings to resurrecting the dead” – he was referring to this. This, specifically, is the perfect Chassidut that follows holiness and leads to the Holy Spirit. Because he totally cleaves to HaShem-יהו"ה, he will merit to attain the revelation of the secrets of Torah and to prophesy about the future. This is as Rabbi Meir said,76Pirkei Avot 6:1 “Whosoever is occupied in Torah for the sake of its name (that is, for its sake, rather than for his own sake) merits many things. Moreover, the existence of the whole world is worthwhile because of him. He is called friend, beloved, a lover of God, a lover of the creatures, the delight of God and the delight of the creatures. The Torah garbs him in humility and awe. It prepares him to be a Tzaddik, a Chassid, upright and trustworthy. It distances him from sin and brings him close to merit. He benefits others with counsel and wisdom, understanding and strength, as it says,77Proverbs 8:14 ‘Mine is counsel and wisdom; I am understanding, strength is mine.’ The Torah gives him kingship, governance and penetrating judgment. The secrets of the Torah are revealed to him. He becomes like an overflowing spring and like an ever-flowing river. He becomes modest, long-suffering and forgiving of insults. The Torah magnifies him and elevates him above all things.” Moreover, when Rabbi Meir said, “For its name (Lishmah-לשמה),” he meant for the “Name” of the Torah, in that it is the Torah of HaShem-יהו"ה, that is, the name of the Holy One, blessed is He, in that the entire Torah is composed of the names and titles of HaShem-יהו"ה, the Holy One, blessed is He.78See Zohar Mishpatim 124a; Zoharei Chamah there; Ramban’s introduction to his commentary to Torah; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem is One, as well as Shaarei Orah of Rabbi Yosef Gikatilla, and elsewhere.
השער השלישי:
Gate Three
בביאור שם צדיק או חסיד באר היטב ואיך יקיים האדם שתי בחינות אלו בענין מעשה:
A thorough explanation of the levels of “Tzaddik” and “Chassid” and how one should act in order to attain them
הנה האיש אשר נדבה רוחו אותו להיותו בא לטהר ולהתקדש לקבל עליו עול מלכות שמים על אמתתה, יכין עצמו בכל כחו ויזדרז לקיים כל תרי"ג מצות, כי בקיומם יושלמו תרי"ג איברים וגידים של נפשו השכלית כנזכר (בשער ראשון) כי אם תחסר ממנו מצוה אחת מן רמ"ח מצות עשה עדיין הוא חסר אבר אחד מנפשו ועליו נאמר (קהלת א' ט"ו) וחסרון לא יוכל להמנות, וזה יותר חמור מכלל כל איש אשר בו מום לא יקרב. אך מי שקיימם ועבר על מצוה אחת .משס"ה מצות לא תעשה נקרא בעל מום ממש, כי נתעות הצנור והגיד הממשיך השפע באברים, ועליו נאמר (שם) מעוות לא יוכל לתקון, פרושו אחר פטירתו מן העולם, כי אין קיום מעשה המצות החסרים הנקרא מעשה, ולא תשובה לתקן העברות, כי אם בעולם הזה, כמו שאמר הכתוב (קהלת ט' י') כי אין מעשה וחשבון ודעת וגו', רצונו לומר שאין מעשה על מצות עשה, וחשבון על מצות לא תעשה, ודעת על ידיעת התורה עצמה, בשאול אשר אתה הולך שמה. ונמצא כי כל זמן שלא קיים תרי"ג מצות נקרא צדיק שאינו גמור, כי לא על חנם התפלל משה רבינו ע"ה תפילות כמנין ואתחנ"ן ליכנס בארץ אלא להשלים נפשו בקיום כל תרי"ג מצות. וכאשר יקיים כולם אלא שעדיין לא נקנו בו גם כן המדות הטובות בקנין גמור אלא על ידי מלחמתו עם היצר הרע הנה זה נקרא צדיק גמור הכובש את יצרו וכאשר יוטבעו בו כל המדות טובות בטבע גמור עד שקיים התרי"ג מצות בשמחה מאהבה בלי גרוי יצר הרע כלל יען נזדכך החומר לגמרי, וכמו שאמר דוד המלך ע"ה (תהלים ק"ט כ"א) ולבי חלל בקרבי, גם אמר (שם קל"א א') ה' לא גבה לבי וגו' נפשי כגמול עלי אמו, יראה כאלו הוטבעו בו כל המדות משיצא מרחם אמו. הנה זה נקרא חסיד גמור, כי כן דוד המלך ע"ה להיותו מוטבע בטבע במדות טובות, ובקיום המצות קרא עצמו חסיד כמו שאמר (שם פ"ו ב') שמרה נפשי כי חסיד אני:
If a Jew wishes to purify and sanctify himself and truly accept the yoke of the Heavenly kingdom upon himself, let him prepare himself with all his might to perform all 613 mitzvot with alacrity. Through their fulfillment the 613 organs and veins of his soul will become perfected, as mentioned above. This is because if he lacks even one of the 248 positive mitzvot, he still lacks an organ of his soul. About such a person scripture states,51Ecclesiastes 1:15 “A lacking which is incalculable,” which is worse than the matter of, “Anyone who has a blemish may not approach.”52This is because, as explained above, a blemish in a mitzvah is not the complete absence of the mitzvah. Therefore, one who lacks a positive mitzvah altogether, is worse off than one who performs it, but in a blemished and imperfect manner. Nonetheless, though his positive mitzvot are blemished, and since he does not transgress the negative mitzvot, he does not fall into the category of an actual “Baal Moom,” that is, a truly blemished person.
However, a Jew who fulfills the positive mitzvot, but has transgressed even one of the 365 negative mitzvot, is within the category of an actual “Baal Moom” – a blemished person. This is because the pipe (or vein) that draws sustenance to the organs has become bent [thereby obstructing the flow]. About such as person the verse states,53Ecclesiastes 1:15 “irreparably crooked.” However, the meaning of the verse is that it is only irreparable once the soul has departed from this world, because one cannot perform the mitzvot that he lacks or repent and thereby rectify the transgressions that he committed, except while he still is in this world. This is as scripture states,54Ecclesiastes 9:10 “Whatever you can accomplish while you are able, do it, for there is neither deed nor accounting nor knowledge nor wisdom in the grave to which you are going.” “Deed” here, refers to performing the positive mitzvot, “Accounting” refers to repenting over the negative ones and “knowledge” refers to the knowledge gained through the study of HaShem’s-יהו"ה Torah. None of these are possible “in the grave to which you are going.”
From here we see that as long as a Jew has not fulfilled the 613 mitzvot, he is in the category of an “Imperfect Tzaddik.” It is not without warrant, that our teacher Moshe, peace be upon him, prayed for permission to enter the land 515 times, corresponding to the numerical value of the word, “and I pleaded for grace-VaEtchanan-ואתחנן-515.55Midrash Dvarim Rabba 11:1 He sought to perfect his soul by keeping the 613 mitzvot [many of which only apply in the land of Israel].
If a Jew fulfills all the mitzvot, but has not also fully acquired all the good character traits, in that he must constantly battle and conquer his Yetzer HaRa, such a person is in the category of a “Perfect Tzaddik who conquers his Yetzer.”
However, once all the good character traits become so totally imbedded in a person that they become his nature, so that he performs the 613 mitzvot with joy that comes from love, without any resistance from the Yetzer HaRa, because his physicality has become totally refined, he is called a “Perfect Chassid.” Similarly, King David said,56Psalms 109 “My heart is empty within me.”57This means that he rid himself totally of the evil inclination (Yetzer HaRa) by starving it to death. (See Talmud Bavli, Bava Batra 17a; Brachot 61b; Talmud Yerushalmi Brachot 9:5; Sotah 5:5; Orchot Tzaddikim 26:82; Tanya, Ch. 1) Furthermore, he said,58Psalms 131 “HaShem-יהו"ה, my heart was not proud, nor were my eyes haughty. Neither did I pursue matters that were too great or wondrous for me. Have I not calmed and stilled my soul like an infant nursing from his mother? My soul is like a nursing infant.” This is to say that he appears as if all his good character traits were already naturally embedded in him when he first came out of his mother’s womb. Therefore, because good character traits and the performance of the mitzvot had become so embedded in King David’s nature, he called himself a Chassid, as in the verse,59Psalms 86 “Guard my soul, for I am a Chassid.”
וכן אמרו רבותינו ז"ל (ב"ק דף ל' ע"א) האי מאן דבעי למהוי חסידא לקיים מילי דפרקי אבות, שבהם זכרו קנין מדות הטובות, כמו שאמרו רבותינו ז"ל (אבות ב' א') רבי אומר איזוהי דרך ישרה וכו' עקביא בן מהללאל אומר (שם ג' משנה א') הסתכל בשלושה דברים וכו'. וכן (שם ד' משנה ד') רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח וכו'. וזהו מה שנתכון עקביא באומרו ואי אתה בא לידי עבירה, רצונו לומר לידי היצר הרע הגורם לך העבירה כי היצר הרע עצמו יתבטל ממך, כי אם היצר הרע קיים ומונע עצמו בגבורה שלא לעבור, הוה ליה למימר ואין אתה עובר עבירה:
Moreover, our sages, of blessed memory, said,60Talmud Baba Kama 30 “Whosoever desires to become a Chassid should fulfill the words of Pirkei Avot – which speak regarding the acquisition of good character traits. For example, our sages, of blessed memory, said,61Avot 2:1 “Rabbi [Yehudah the Prince] said, “What is the straight path that a person should follow? Everything that is both beautiful to the doer and beautiful to him from others etc.” Akaviah ben Mehalalel said,62Avot 3:1 “Contemplate three matters and you will never come to the possibility of transgressing. Know from whence you came and where you are going and before whom you are destined to give an accounting. From whence did you come? – From a putrid drop. Where are you going? – To a place of dust, maggots and worms. Before whom are you destined to give an accounting? – Before the King, King of kings, The Holy One, blessed is He.” Likewise, Rabbi Levitas of Yavneh said,63Avot 4:4 “Be very, very humble, for the hope of man is maggots.” What Akaviah meant when he said, “and you will never come to the possibility of transgressing” is that you will never be subject to the Yetzer HaRa which causes a person to transgress, because your Yetzer HaRa will cease to be. However, if the Yetzer HaRa still exists and one merely restrains himself by force of willpower, he should have stated, “you will not transgress.”
כלל העולה, כי קיום תרי"ג מצות על ידי היות יצר הרע באדם והוא מתגבר עליו, נקרא צדיק. וכשיקיים על ידי בטול היצר הרע, שזה יורה קנין מדות הטובות בטבע גמור, הנה זה נקרא חסיד גמור:
Generally, what comes out of this is that a Tzaddik is a person who has a Yetzer HaRa but fulfills the 613 mitzvot by overcoming it. On the other hand, a person who has acquired good character traits completely, as his nature, fulfills the mitzvot because his Yetzer HaRa has been abrogated. Such a person is called a “Perfect Chassid.”
עוד יש מדרגת חסידות למעלה מזו שאין למעלה ממנה והאיש הזה נקרא קדוש והיא נזכרת בספר התקונים ובספר הזוהר במקומות הרבה ובפרט בפרשת כי תצא ברעיא מהימנא (דף רפ"א ע"א) וז"ל, ולאו למגנא אמר קודשא בריך הוא כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אמות העולם וכמה בני נשא דקא משתדלי באורייתא וכו' ולא אתפרק קודשא בריך הוא וגו' אלא וכו' הא אוקמוה דאין חסיד אלא המתחסד עם קונו וכו' דכד חאבו ישראל וכו' קודשא בריך הוא תריך בני מלכא ומטרוניתא עמהון, ומאן דהדר בתיובתא וגמיל חסד לשכינתא באורייתא ובכל פקודין דילה ולאו איהו אלא למפרק לשכינתא, דא עביד חסד עם קונו וכו':
In addition, there is a level of piety (Chassidut) even higher than this, which is the highest of all levels. Such a person is called “Holy.” This level is mentioned often in Sefer HaTikkunim and in the Zohar, especially in Parashat Kee Teitzei of Ra’aya Mehemna,64Zohar III 281a as follows:
[הגה - ולא לחנם אמר הקדוש ברוך הוא כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור, מעלה אני עליו כאלו פדאני לי ולבני מבין אומות העולם. וכמה שבני אדם משתדלים בתורה ועדיין לא נפדה הקדוש ברוך הוא, אלא סיבת הדבר לפי שאין חסיד אלא המתחסד עם קונו, שבזמן שישראל חטאו, הקדוש ברוך הוא גירש את בניו ואת השכינה עמהם לגלות. ומי שחוזר בתשובה וגומל חסד עם השכינה ועוסק בתורה ובמצוותיה ואין כונתו אלא לפדות את השכינה הוא עושה חסד עם קונו]:
“It is not without warrant that the Holy One, blessed is He, said, ‘Whosoever occupies himself in the study of Torah, in doing acts of lovingkindness and in praying with the congregation, I regard it as if he redeemed Me and My children from exile amongst the nations of the world.’ Now, how many people occupy themselves in the study of Torah, in doing acts of lovingkindness and in praying with the congregation, but nonetheless, the Holy One, blessed is He, His Indwelling Presence (the Shechinah) and Israel are not redeemed!? However, the meaning here is that a person should be occupied in the study of Torah for the sole purpose of uniting the Indwelling Presence of HaShem-יהו"ה (the Shechinah) to the Holy One, blessed is He. As we have established, “Acts of lovingkindness” here, means that a true Chassid is one who is kind65That is, he performs kindness-Chessed-חסד, and is thus called a one who is kind-Chassid-חסיד toward his Master. toward his Master. That is, his intent in doing all the mitzvot is to liberate the Indwelling Presence of HaShem-יהו"ה (the Shechinah) from exile. By doing so, he acts kindly toward the Holy One, blessed is He. By acting kindly toward HaShem’s-יהו"ה Indwelling Presence, he is acting kindly toward HaShem-יהו"ה Himself, blessed is He. When Israel sinned, the Holy One, blessed is He, wanted to punish them, but their “Mother” – the Shechinah – protected them. Because of this, they descended into evil ways. What did the Holy One, blessed is He, do? He banished the children of the King, along with the Queen [the Shechinah] and He swore that He would not return to His place until the Queen returns to Her place. Thus, whosoever repents with the sole intention of liberating the Shechinah through Torah and mitzvot; such a person acts kindly toward his Master. It is as if he liberates HaShem-יהו"ה, His Shechinah and His children from exile. Eliyahu and all the heads of the upper academies declared, ‘Raaya Mehemna-Faithful Shepherd [Moshe], you are such a person. You are the son of the King and Queen. Actually, your manner of toil for the Holy One, blessed is He, is even beyond one who acts kindly toward his Master. Rather, you are like a son who invests his whole being and strength into liberating his father and mother; who is willing to give up his very life for their sake. However, a person who is not in the category of being the son of the King, but who, nonetheless, does a kindness to the King and Queen, such a person is considered to be kindly toward his Master.’ Raaya Mehemna-the Faithful Shepherd (Moshe) stood up and bowed before the Holy One, blessed is He. He wept and said, ‘May it be HaShem’s-יהו"ה will to regard me as a son. May it be that He will consider my actions on behalf of the Holy One, blessed is He and His Shechinah, like a son who toils on behalf of his father and mother because he loves them more than his own body, soul [Nefesh], spirit [Ruach] and super-soul [Neshamah], who regards all his possessions as worthless, except for the purpose of serving the will of his Father and Mother and liberating them. Though I realize that [in reality] everything is HaShem’s-יהו"ה possession [and that I have nothing of my own], nonetheless, the Merciful One desires the heart.’”
והנה זהו שאמר הכתוב (דברים ל"ב י"א) צור ילדך תשי וגו', וכתיב (תהלים ס"ח ל"ה) תנו עז לאלהים וגו', וזהו שאמרו, (ברכות דף י"ז) רבי יהודא אומר אשרי מי שעמלו בתורה ועושה נחת רוח ליוצרו וכו'. כי מה שעמל בתורה אינו לטול פרס כלל לעצמו, אלא לעשות נחת רוח ליוצרו. וכתיב ביה (ישעיה ס"ג ט') בכל צרתם לו צר. ובכל מקום שגלו ישראל שכינה עמהם היא אמנו שעליה נאמר (שם ג' א') ובפשעיכם שולחה אמכם הנקראת יוצרנו כמו שכתוב צור ילדך תשי. וזהו שאמר נחת רוח ליוצרו ולא אמר להקדוש ברוך הוא:
Now, the above is as Scripture states,66Deuteronomy 32:18 “You have disregarded The Rock that bore you.” Moreover, it states,67Psalms 68:35 “Give strength to God.” This is in accordance to the statement,68Talmud Bavli, Berachot 17a “Rabbi Yochanan says, ‘Happy is he who toils in Torah and brings satisfaction to the One who formed him.’ – meaning that he does not toil in the study of Torah in order to receive reward at all. Rather, his intent is solely to bring satisfaction to the One who formed him, about Whom it is written,69Isaiah 63:9 “In all their suffering, He suffered.” That is, wherever Israel were exiled, the Shechinah went with them. She is our Mother, about whom it says,70Isaiah 50:1 “Thus says HaShem-יהו"ה, ‘Where is your Mother’s bill of divorce [as proof] that I have banished her? To which of my creditors did I sell you? Truly, you were sold through your sins and through your transgressions, and she was banished with you.’” [It is, specifically, the Shechinah that] is called “The One Who formed us,” as in the verse,71Deuteronomy 32:18 “You have disregarded The Rock who bore you.” [The word for rock here is Tzoor (צור), which also means the “source of form,” just as a child is formed in its mother’s womb.] This is why Rabbi Yochanan said that such a person brings satisfaction “to The One who formed him,” rather than saying “to The Holy One, blessed is He.”
נמצא כי כשיעסוק בתורה ובמצות ובמדות טובות הנקרא חסיד כנזכר לעיל, אם התערבה בו כונת קבול איזה שכר, הוא חסיד לעצמו. כמו שכתוב (משלי י"א י"ז) גומל נפשו איש חסד. כי בקיימו המצות, גומל חסד לנפשו. ולכן אינו נקרא חסיד אלא איש חסד, כי החסד הוא אל האיש עצמו הגומל לנפשו, אך הגומל חסד עם קונו נקרא חסיד וקדוש, יען כי נזדכך מכל מיני טומאה וקידש עצמו בקדושתו יתברך. כי לשון קדושה, לשון הכנה והזמנה כמו (במדבר י"א י"ח) התקדשו למחר ואכלתם, כי עושה עצמו מרכבה אל קדושתו יתברך ואינו חושש לכבוד עצמו אלא לכבוד קונו כנזכר לעיל:
From this we see that when a Chassid is occupied in the study of Torah or in performing the mitzvot or in good character traits; if even a hint of motivation to receive a reward is mixed into it, he is a Chassid for himself, as in the verse,72Proverbs 11:17 “A man of kindness (Ish Chessed) brings goodness upon himself.” This is because when he fulfills the mitzvot, he brings goodness upon himself. Therefore, he is called a “Man of Chessed” rather than a “Chassid,” because he does himself the kindness. Only a person whose sole motivation is to do a kindness for his Master can be truly called a “Chassid” and a “Holy Man.” This is because he has become purified from all impurities and has sanctified himself in HaShem’s-יהו"ה holiness, blessed is He. We find that the term קדושה-Kedushah (holiness) means “preparation,” as in the verse,73Numbers 11:18 “Prepare74The word here for “prepare yourselves” is “Hitkadshoo-sanctify yourselves” (התקדשו). yourselves for tomorrow and you shall eat meat.” This is because such a person makes himself the vehicle for HaShem’s-יהו"ה holiness, blessed is He. As mentioned above, rather than caring about his own glory, he only cares about his Master’s glory.
ואל זה נתכון רבי פנחס בן יאיר במה שאמר (במשנה סוף סוטה) פרישות מביאה לידי טהרה וכו' וקדושה לידי חסידות וחסידות לידי רוח הקדש, כי זו חסידות שלימה הבאה אחר הקדושה והיא המביאה לידי רוח הקדש כי נתדבק בו דבוק גמור וישיג לגלוי רזי תורה ולהתנבא עתידות כמו שאמר רבי מאיר (אבות פ"ו משנה ה') כל העוסק בתורה לשמה, רצונו לומר לשמה של התורה שהיא היא הקדוש ברוך הוא, כי כל התורה שמותיו של הקדוש ברוך הוא. זוכה לדברים הרבה וכו' ומגלין לו רזי תורה ונעשה כמעין המתגבר וכו':
When Rabbi Pinchas ben Yair said,75Mishnah Sotah 9:15 “Caution brings to zeal, zeal brings to cleanliness, cleanliness brings to separateness, separateness brings to purity, purity brings to holiness, holiness brings to fear of sin, fear of sin brings to humility, humility brings to Chassidut, Chassidut brings to the Holy Spirit and the Holy Spirit brings to resurrecting the dead” – he was referring to this. This, specifically, is the perfect Chassidut that follows holiness and leads to the Holy Spirit. Because he totally cleaves to HaShem-יהו"ה, he will merit to attain the revelation of the secrets of Torah and to prophesy about the future. This is as Rabbi Meir said,76Pirkei Avot 6:1 “Whosoever is occupied in Torah for the sake of its name (that is, for its sake, rather than for his own sake) merits many things. Moreover, the existence of the whole world is worthwhile because of him. He is called friend, beloved, a lover of God, a lover of the creatures, the delight of God and the delight of the creatures. The Torah garbs him in humility and awe. It prepares him to be a Tzaddik, a Chassid, upright and trustworthy. It distances him from sin and brings him close to merit. He benefits others with counsel and wisdom, understanding and strength, as it says,77Proverbs 8:14 ‘Mine is counsel and wisdom; I am understanding, strength is mine.’ The Torah gives him kingship, governance and penetrating judgment. The secrets of the Torah are revealed to him. He becomes like an overflowing spring and like an ever-flowing river. He becomes modest, long-suffering and forgiving of insults. The Torah magnifies him and elevates him above all things.” Moreover, when Rabbi Meir said, “For its name (Lishmah-לשמה),” he meant for the “Name” of the Torah, in that it is the Torah of HaShem-יהו"ה, that is, the name of the Holy One, blessed is He, in that the entire Torah is composed of the names and titles of HaShem-יהו"ה, the Holy One, blessed is He.78See Zohar Mishpatim 124a; Zoharei Chamah there; Ramban’s introduction to his commentary to Torah; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem is One, as well as Shaarei Orah of Rabbi Yosef Gikatilla, and elsewhere.