txt/Chasidut/R' Tzadok HaKohen/Tzidkat HaTzadik/English/Tzidkas Hatzadik trans. Dov Frank.txt

Tzidkat HaTzadik
צדקת הצדיק
Tzidkas Hatzadik trans. Dov Frank
https://sites.google.com/view/dovfranktranslations/

Tzidkat HaTzadik



Chapter 1



Chapter 2



Chapter 3



Chapter 4



Chapter 5



Chapter 6



Chapter 7



Chapter 8



Chapter 9



Chapter 10



Chapter 11



Chapter 12



Chapter 13



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



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

 A person possessed by intense physical desires must not be saddened, thinking how blemished and damaged they are in having such desires, for the opposite is true: such a person is a prepared vessel for the powerful love and desire for the search for truth. So too regarding Abaye (Sukkah 52a) who was comforted by a certain Elder [who was Eliyahu according to the additional commentators in Tosefos (Yoma 6a) and I heard that this is the truth. Regarding the question which Tosefos asks on this attributation, this is not the correct place to discuss it]. Regarding this, it was stated (Sukkah 52a) "In the future, for the righteous, the evil inclination appears to them as a high mountain, and for the wicked, it appears to them as a mere strand of hair" and these do not contradict, rather both are true: to these [the righteous], their passions and desire are greater and more intense. 
 [Note: Thus, as their desires and passions are more intense, so is their capacity for the intense search for truth and piety.]

Chapter 45



Chapter 46



Chapter 47



Chapter 48



Chapter 49

49. Each person knows that in precisely that area in which his inclination attacks him greatly, he becomes a prepared vessel in precisely those matters to be clean and purified. And in matters in which he sins greatly, he should know he is becoming a prepared vessel to be, precisely in that matter in which he sins, clean and pure of heart. Therefore, Chazal writes (Vayikra Rabbah 21) that in that limb in which a sin has been committed, there is also a mitzvah to be done in it. This Mitzva is not only to effect a rectification to the specific sin which was previously committed, measure for measure, but rather to effect a rectification of the particular soul [of the sinner], for each person is created to repair some matter which is found specifically in his own unique soul, which is not found in another's soul. So too, we find that men's faces differ, and different faces symbolize the difference in each person's unique status as created in God's image. This matter is known by that which is stated from the earlier ones, from the statement of our sages (Shabbat 118b) "In what area was your father especially vigilant?". And on this, it was said (Gittin 43a) "A person doesn't stand with his Torah unless he has stumbled in it", meaning that through his stumbling, he understands that he was specifically created to rectify that particular matter....