txt/Chasidut/R' Tzadok HaKohen/Tzidkat HaTzadik/English/Sefaria Community Translation.txt

Tzidkat HaTzadik
צדקת הצדיק
Sefaria Community Translation
https://www.sefaria.org

Tzidkat HaTzadik



Chapter 1

With God's Help
I have called this collection Tzidkat HaTzadiq [the righteousness of the righteous, (Ezekiel 18:20)] in the year TzDKU"T AH"B
The beginning of a person's entrance into the service of God must be rushed. As we find regarding the eating of the first Passover [sacrifice] in Egypt; it was eaten in a rush, but the Passover of subsequent generations was not [eaten in a rush]. For when one begins to cut oneself off from all desires of this world to which one is connected one must be aware of the moment wherein the desire to serve God awakens. One must rush to that moment and hurry to escape, maybe it is then possible. And then, later, one can go along moderately and slowly, like the laws of the Passover of subsequent years:

Chapter 2

“Blessings upon the head of a righteous man” (Proverbs 10:6). This is why the Talmud begins with Tractate Blessings (Berakhot), for it is the essence of everything: “Know the god of your father” (Chronicles I 28:9), and afterwards, “serve him,” for you have to know for whom you are serving. This is why a person says a blessing before each ritual act, to dedicate all of his actions to God, as the verse says,  “In all your ways, know him” (Proverbs 3:6), as Maimonides wrote. This is accomplished by making the blessing, as the rabbis said the requirement [in terms of necessary age for making a blessing] is a child who knows to whom he is blessing (Bavli, Berakhot, 48a), as opposed to the rest of the mitsvot which have no requirement of knowing to whom one is making the blessing, such as phylacteries or the like. It is clear that the essence of a blessing is the knowledge of to whom the blessing is being made, and blessings were instituted for this purpose. This is the beginning of entering into Torah, as the verse says, “The beginning of wisdom is the fear of God” (Psalms 111:10). Fear of God is achieved through “I have placed God before me always” (Psalms 16:8), as Rabbi Moses Isserles wrote in a comment at the beginning of Oraḥ Ḥayyim. This explains why all blessings begin with direct, second-person, address (lashon nokhaḥ), because right at the beginning of the blessing God must be present (nokhaḥ) before a person’s eyes, as if God is standing in front of and commanding him. The conclusion is in third-person, because God immediately disappears, as the verse says, “Over his nestlings he hovers” (Deuteronomy 32:11), making contact and then moving away, as is known.

Chapter 3

[C] The main [purpose] of the recitation of the Shema is accepting the yoke of the Kingdom of Heaven and the yoke of Torah and the Commandments, as is taught (Berakhot 13a), and it must be done in the day and in the night - not in the morning and in the evening, but "When you lie down and when you arise," ibid., [Deut.?] 11:1 . It [the Torah] gives this time for this because the morning and the evening are changes in the world and not in the person, and it would have been enough to accept [the yokes] once for both of them, except for the changes in the person, who during the day arises and deals with his work, and must accept the yoke of the Kingdom of Heaven - that all his deeds be for the sake of Heaven, as written (Eruvin 65a), we are day laborers who are like laborers who labor that all their deeds are for their master, and even shorten Grace After Meals [to return to] his labor. And at night, the time for lying down and resting, there is also a need for accepting the yoke of the Kingdom of Heaven, because also in lying down on his bed he must know before Whom he lies down, as is written in the note [by Rabbi Moshe Isreles] at the beginning of Orach Hayyim [in the Shulhan Arukh]. And this is a greater labor. And as I heard on this [matter] according to "And Jacob dreamed," that from dreams a person's stature is made clear, although even if he does nothing, his ideas are only "And here the Lord was standing upon him." And on this matter there are few righteous people who merited such splendor. And for this reason, they gave the additional blessing for the evening prayer, which is Hashkivenu le-Shalom.

Chapter 4

4. The first mitzvah that a man becomes obligated in when he turns 13 years old is reciting the evening Shema, which is the first one, as we have learned. It and its blessings are one command, except that the blessings correspond to the specific acts, and this is the general, corresponding to every act of waking up up or falling asleep. The Shema of Arvit is first, as the Tanna began (the Mishna) with it, setting it up like the verses do (with night before day). We may learn from a comparison of the creation of the world to the subject of accepting the yoke of Heaven's rule. At first when it is dark, one must accept the yoke of Heaven's rule, even out of darkness and foolishness and lack of experience. Then, eventually, he will uphold in the wealth and light of day the clear outlook through which the events continue. 

Chapter 5

5. Although the core obligation is accepting the yoke of Heaven's rule through reciting Shema, in any case, its obligation continues eternally. The yoke must not shift off him for even one moment. As we say in liturgy, "...for the sins that we sinned before you by throwing off the yoke," and as the Baal Shem said based on the verse, "Fortunate is the person in whom God sees no wickedness." The proper time for accepting the yoke of Heaven's rule at Arvit is all of "lying down time," because all night he must bear this yoke. But the one at Shacharit is just at the beginning of "rising time" as if the blessing at the beginning of this mitzvah counts for the whole mitzvah, even if it lasts for some time. Because accepting the yoke suffices at the beginning of the activity, and after that, the sanctity of the activity continues. This is similar to the concept of specificity of purpose for a Gett, as written in the Tanya ch. 51, here too, the day that is considered the time of the activity is just at the beginning of the activity, and as is specifically written in the verse, "When you lie down," meaning, all night, because that is when people lie down. This is different from, "When you rise," which is just at the beginning of the day, because then people rise up and stand, whereas all day they walk and sit, and this is not "when you rise." This means that for the day, the general activity of accepting the yoke of Heaven's rule at the beginning of the day suffices. 

Chapter 6

On the topic of complete acceptance of the yoke of Heaven (Berachot 15a). He has relieved himself, meaning from all idols of this world's mistakes, which are permissible (extra) but not done for the sake of Heaven. He washes his hands: As I have heard (from The Ishbitzer) that this is a hint to the "handwashing" of removal from attachments (of this world). But it could be said as well that it hints at washing off the tools of creation which have been sustained by those filthy things, they should be washed in the waters of knowledge and purity. And put on Tefillin, as it's written in Be'Irut Dvash, that he will be a sign for Hashem bearing on him like a servant who carries on him a sign from his master that he is his master. On his hand, it will be a sign to himself, and on his head will be a sign for all the nations of the world that they will hear my master is upon me. And recite Kriyas Shema, and receive the yoke of heaven, and the yoke of Torah and Mitzvot, and recite Shemona Esrei, [this is also a principle of the yoke of Heaven, as we find Tosafot 14 2] Because Kriyas Shema isn't to uphold Hashem Blessed be He, what is not so with Tefillah (Shemona Esrei) as Rashi Explains (berachot 25 ...) and through complete acceptance of the yoke of Heaven, it will uphold Hashem, Blessed be He. and after all of these preparations, then one can pray (Shemona Esrei). 

Chapter 7



Chapter 8



Chapter 9

A man who sits, and doesn't do a Mitzvah that he is obligated to do, it is as though he is transgressing. As I heard (from the Ishbitzer) from the precision in the language of the Mishnah in the beginning of Brachot 2, "to distance man from transgression". And this is obvious! It is like we find in Rosh Hashana 17a that a wrongdoer of Israel with their body is "a head that doesn't put on Teffilin", even though they only sat and didn't do anything.

Chapter 10

All of the foundation of ones learning should be based in the Torah, "That Hashem commanded", and this will be straightforward in his eyes (as the reason) because this is the judgment/ruling about what Hashem, Blessed be He, commanded in His Torah. And on this, it is alluded to in the first Mishnah (berachot 2a) that opens "When...?" "And the Tanna taught with a verse..." as it is explained in the Gemara.  Because every Mishnah is only based in Verses, and it isn't like learning from a place of logic and contemplation. And this is similar to what I once heard (from The Ishbitzer) in agreement.

Chapter 11



Chapter 12



Chapter 13

Time is comprised of day and night, and so is the life of man, with light and darkness, ups and downs, as it is known from the sayings of the Baal Shem in the verse "Seven times the righteous man falls and gets up." Because there are seven days in one week, and afterward, it returns to another seven-day cycle. Indeed, also in times of darkness, we need the light of the moon or the stars which are also light, as it is stated in the beginning of Pesachim, that it (night) is not complete darkness. And in your house, you need the light of a candle [it is Mitzvot. and the light is Torah, "For the LORD God is sun and shield"(Psalms 24:12) and that is Torah in the name of the heavens, and in the lucidity there is recognition of being in the name of Heavens. and this is "But may Your friends be as the sun rising" (Judges 5;31). "And those who lead the many to righteousness will be like the stars" (Daniel 12:3) that learning Torah will be revealed to the masses.] As it is explained, one's house, and in the chambers of one's heart, the light of the candle (Torah and Mitzvot) is good for searching for the leaven in the dough (one's characteristics, traits, and actions,) that is concealed in holes and cracks, this is much better done in the night, in the times of darkness, so the light of the candle will illuminate [which is not so during the day as the lamp will not illuminate anything in the daylight(Chullin 60b), that in (the beginning of Talmud Yerushalmi Pesachim) in the day even in a place of darkness, it won't illuminate as much. In times when Hashem is revealed to the entire face of the world, the little candle  of Miztvot isn't important to everyone (doesn't shine as brightly.)] And with this, one is able to search for all the types of fermentations (Evil) in the cracks of his heart, until the place he is unable to reach, and what is left he must nullify in his heart. And here is the light of the sun that purifies the time of day and the completion of becoming pure comes with the setting of the sun as is stated in Brachot 2, and if purification has not yet been achieved, the sun will not set, as there is still time necessary to become pure, and on this the light of the sun is attempting to reach its purity.

Chapter 14



Chapter 15



Chapter 16



Chapter 17



Chapter 18



Chapter 19



Chapter 20



Chapter 21



Chapter 22



Chapter 23



Chapter 24



Chapter 25



Chapter 26



Chapter 27



Chapter 28



Chapter 29

(29) The destruction of the inner Temple is first. It is a residence, and it is enough that it be destroyed by a destruction of being without residents. And afterwards is the burning of the outer Sanctuary. And the burning is the destruction [called for there]. And afterwards is the exile of Israel. And so too the sinner begins with the heart which becomes barren of the fear of Heaven. And afterwards to the brain, for there is no fixed dwelling there. For 'a house is a woman,' who is the heart. And [the brain] is completely burnt, such that is no [longer] a place that can even occasionally contain a thought for the sake of heaven which may perhaps bring a thought of repentance to the heart. And afterwards, all the limbs of action are exiled to a place of impurity. And with repentance it is the opposite, as it is written in the Zohar (Part 1, 134b), "First [in the prayers] is 'Rebuild Jerusalem,' and afterwards, 'bring in the dispersed of Israel.'" And in the Yerushalmi on Maaser Sheni (5:5): It is since the kings of the nations of the world will rebuild the Temple. As the repair of character traits and the heart is first, and of deeds is afterwards. And it appears that the Sanctuary is before the building of the Temple. And likewise, the brain is first - like the Rambam wrote at the beginning of Chapter 2 of the Foundations of the Torah, "And how is the way, etc."

Chapter 30



Chapter 31



Chapter 32



Chapter 33



Chapter 34



Chapter 35



Chapter 36



Chapter 37



Chapter 38



Chapter 39



Chapter 40



Chapter 41



Chapter 42



Chapter 43



Chapter 44



Chapter 45



Chapter 46



Chapter 47



Chapter 48



Chapter 49



Chapter 50



Chapter 51



Chapter 52



Chapter 53



Chapter 54



Chapter 55



Chapter 56



Chapter 57



Chapter 58



Chapter 59



Chapter 60



Chapter 61



Chapter 62



Chapter 63



Chapter 64



Chapter 65



Chapter 66



Chapter 67



Chapter 68



Chapter 69



Chapter 70



Chapter 71



Chapter 72



Chapter 73



Chapter 74



Chapter 75



Chapter 76



Chapter 77



Chapter 78



Chapter 79



Chapter 80



Chapter 81



Chapter 82



Chapter 83



Chapter 84



Chapter 85



Chapter 86



Chapter 87



Chapter 88



Chapter 89



Chapter 90



Chapter 91



Chapter 92



Chapter 93



Chapter 94



Chapter 95



Chapter 96



Chapter 97



Chapter 98



Chapter 99



Chapter 100

Teshuva is that by repenting, a person acknowledges that everything is operated by God and that even before a thought has arisen in a person's heart, God has already given them the power to repent. As the Sages say, God gives the person the strength to turn away from sin and, through complete repentance, their sins are transformed into merits, as this was also God's will. As it is written in the Talmud (Shabbat 89b), "If your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18). <br>Furthermore, the Sages teach that through a wondrous act, God will transform the sins of the wicked into merits. This is similar to King David's prayer, "So that You may be justified in Your words" (Psalms 51:4). By taking away the person's inclination to sin, their sins are effectively transformed into merits, as this was also God's will. <br>The Sages also teach that in the future, after complete repentance, everyone will recognize the full extent of God's kingdom, and the sins that were deviations from the path of justice will be seen as acts of kindness, as they were not deviations from the true will of God. <br>Additionally, the Sages distinguish between two levels of righteousness in a person: the righteous and the pious. In the future, after complete repentance, the sins that were deviations from the path of justice will be seen as acts of kindness, as they were not deviations from the true will of God. The righteous and the pious are two different levels within a person, and they correspond to two different forces in the upper worlds. Although these forces are mixed within each person, they are not equal, and one may dominate the other. And there is much more to say in this matter but this is not the place.

Chapter 101



Chapter 102



Chapter 103



Chapter 104



Chapter 105



Chapter 106



Chapter 107



Chapter 108



Chapter 109



Chapter 110



Chapter 111



Chapter 112



Chapter 113



Chapter 114



Chapter 115



Chapter 116



Chapter 117



Chapter 118



Chapter 119



Chapter 120



Chapter 121



Chapter 122



Chapter 123



Chapter 124



Chapter 125



Chapter 126



Chapter 127



Chapter 128



Chapter 129



Chapter 130



Chapter 131



Chapter 132



Chapter 133



Chapter 134



Chapter 135



Chapter 136



Chapter 137



Chapter 138



Chapter 139



Chapter 140



Chapter 141



Chapter 142



Chapter 143



Chapter 144



Chapter 145



Chapter 146



Chapter 147



Chapter 148



Chapter 149



Chapter 150



Chapter 151

Times of descent which occur to a person in which he doesn't have any desire for Torah and service [of God] are a preparation for a great upliftment through the cry which he cries when he sees his fallen state and descent.


Chapter 152



Chapter 153



Chapter 154

Just as person is required to believe in God, so too is he afterwards required to believe in himself. I mean to say that [one must believe] that God has dealings with him, and that he is not a  creation of God which is 'only for today, etc.,' an like 'an animal of the field' that after their death are gone and no longer. Rather one must believe that God, may He be blessed, delights and revels in his doing His will. And this is the understanding of, "and they trusted/believed in the Lord and in Moshe His servant" (Exodus 14:31). The explanation [here] of Moshe, is meaning to say the grouping of the 600,000 souls of Israel in that generation; they believed that God, may He be blessed, desired them [and then automatically also Moshe, since he is totally them. And it is like they said, may their memory be blessed, (Bava Batra 121:) that the whole time that the Jewish people were ostracized (by God), the word (of God) did not reveal itself to Moshe. And it is like I have written in another place, that in all the sins that the Jewish people committed, Moshe also committed them, since he is their aggregate: Like with the golden calf, Moshe's sin was with the breaking of the tablets. And this is really a very curious and strange thing: Even to tear a Torah scroll in one's anger and to throw it to the ground, the work of a plain scribe, all the more so tablets that were the work of God! And that is exactly the sin of the calf, as I have written in another place. And when he was told (by God), "Congratulations on your breaking, etc.," he knew that it was also such with the Children of Israel, like it is written in Avodah Zarah (5a), "Come and let us appreciate the good of of our forefathers, etc." And with the graves of desire, he (sinned when he) said, "If the flocks and the cattle would (all) be slaughtered" (Numbers 11:22) And so too at the Waters of Meribah. And likewise with the spies, his sin was the sending, as it is written, "'Send for you' - according to your opinion." But here is not the place to write all of them.] They further believed that He wanted and was gratified by the good side within them.

Chapter 155



Chapter 156



Chapter 157



Chapter 158



Chapter 159



Chapter 160



Chapter 161



Chapter 162



Chapter 163



Chapter 164



Chapter 165



Chapter 166



Chapter 167



Chapter 168



Chapter 169



Chapter 170



Chapter 171



Chapter 172



Chapter 173



Chapter 174



Chapter 175



Chapter 176



Chapter 177



Chapter 178



Chapter 179



Chapter 180



Chapter 181



Chapter 182



Chapter 183



Chapter 184



Chapter 185



Chapter 186



Chapter 187



Chapter 188



Chapter 189



Chapter 190



Chapter 191



Chapter 192



Chapter 193



Chapter 194



Chapter 195



Chapter 196



Chapter 197



Chapter 198



Chapter 199



Chapter 200



Chapter 201



Chapter 202



Chapter 203



Chapter 204



Chapter 205



Chapter 206



Chapter 207



Chapter 208



Chapter 209



Chapter 210



Chapter 211



Chapter 212



Chapter 213



Chapter 214



Chapter 215



Chapter 216



Chapter 217



Chapter 218



Chapter 219



Chapter 220



Chapter 221



Chapter 222



Chapter 223



Chapter 224



Chapter 225



Chapter 226



Chapter 227



Chapter 228



Chapter 229



Chapter 230



Chapter 231



Chapter 232



Chapter 233



Chapter 234



Chapter 235



Chapter 236



Chapter 237



Chapter 238



Chapter 239



Chapter 240



Chapter 241



Chapter 242



Chapter 243



Chapter 244



Chapter 245



Chapter 246



Chapter 247



Chapter 248



Chapter 249



Chapter 250



Chapter 251

[251] Through desire [a person] can become a vessel for the resting of God's Presence in his heart. This is the the reason for the offerings for the Tabernacle from "Each person according to the giving of his heart" (Exodus 25:2), that through the giving of the heart of the Israelites comes the building of the Tabernacle, bringing God's Presence below. Thus it is according to what each person develops in their heart, as one person's feelings are not comparable to his fellow's. For according to the giving of the heart and strength of his desire to grasp is the dwelling of God. And there is also the offerings of the bases and the sacrifices, of which is said "the rich will not add etc" (Exodus 30:15), in which rich and poor are similar in awareness, and feeling, and force of desire, since this is to atone for their souls as explained in the Text, and as the sages z"l explained in the Jerusalem Talmud (Jerusalem Talmud, Shekalim 1:1:6) that is to atone for the Golden Calf. Meaning, to clean the soiling of the evil desires from the heart. And so too, regarding the communal sacrifices, they z"l said "the Tamid offering of the morning atones etc" (Midrash Tanchuma Pinchas 13:1). And regarding the issue of distancing from evil all Israel are the same, that all are able to cleanse from evil in practice, the separation of levels is only applicable for the reaching out for good. And also, regarding the true cleansing of evil we arrive to the level of "the one who makes great and small equal" (Machzor Rosh Hashanah Ashkenaz, Musaf, First Day of Rosh Hashana, Kedushah 35). As it is known, there are circles, and directness, and separations on the levels to go from lower to higher, from the side of directness, but this is not so on the circle of "all are equal." ...