tzaddiq

or zaddik

One who embodies the religious ideals of Judaism.

The term is used repeatedly in the Old Testament and in the Talmud, which asserts that the continued existence of the world is due to the merits of 36 righteous men. In Hasidism it came to refer to a religious leader who was viewed as a mediator between humankind and God. Initially the zaddikim traveled widely and engaged in social activities to strengthen the community's spiritual life. Toward the end of the 18th century, they ceased this practice and became available at home for those seeking advice.

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▪ Judaism

also spelled  Tsaddik, or Ẓaddik (Hebrew: “righteous man”),  plural  Tzaddiqim, Tsaddikim, or Ẓaddikim,  

      one who embodies the religious ideals of Judaism. In the Bible, a tzaddiq is a just or righteous man (Genesis 6:9), who, if a ruler, rules justly or righteously (II Samuel 23:3) and who takes joy in justice (Proverbs 21:15). The Talmud (compendium of Jewish law, lore, and commentary) asserts that the continued existence of the world is due to the merits of 36 individuals, each of whom is gamur tzaddiq (“completely righteous”). While recognizing that tzaddiqim have special privileges, the Talmud also notes their special obligations. They are at least partially responsible for the sins of their generation.

      In the 18th-century Pietistic movement known as Ḥasidism, the Jewish religious leader (tzaddiq) was viewed as a mediator between man and God. Because the tzaddiq's life was expected to be a living expression of the Torah, his behaviour was even more important than his doctrine. Rabbi Leib, a disciple of Dov Baer of Mezhirich, thus was said to have visited his master not to hear explanations of the Torah but to see how Dov Baer laced and unlaced his shoes.

      In early Ḥasidism, the tzaddiq traveled widely and often seemed to engage in such secular matters as idle talk and the consumption of wine. The Ḥasidic formula for such conduct was “descent on behalf of ascent” (ʾaliyya tzrikha yerida)—a calculated risk to strengthen the spiritual life of the Jewish community. Whereas some tzaddiqim lived simple and humble lives, others sought wealth and luxury. Toward the end of the 18th century the tzaddiqim ceased to travel. Thereafter, they were available at home for those who sought advice and instructions. This change gave rise to “practical tzaddiqism,” a development that included, among other things, the writing of a quittel (“prayer note”) to guarantee the success of petitions made by visitors who offered money for the service. Such developments contributed to the gradual deterioration of an institution that had earlier been a vital spiritual force within Jewish communities.

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