What’s needed to be a Tzaddik? Parashat Noaḥ 5785

What do you think are the main characteristics of a pious man? Are these characteristics the same in the case of a righteous person? This Shabbat, we are reading the story of Noaḥ, which is described in the Torah as follows:

“Noaḥ was in his generations a man righteous and whole-hearted, Noaḥ walked with God”

(Bereshit / Genesis 6:9)

The Hebrew version of this verse says: איש צדיק תמים היה בדורותיו. I guess you probably know the word Tzaddik. Who is a Tzaddik, and what do we have to do in order to be a Tzaddik?

Some rabbis explained that the key word here is not Noaḥ being a righteous person, but knowing that he was a Tzaddik “in his generation.” This means it is not that hard to be a relatively good person in a society of bad people; the work is not difficult. Try not to hurt anyone, don’t steal anything, and you are done. So, the Midrash argues that Noaḥ was a righteous man in his generation, but he would be just a normal and average guy in any other time.

First, Noaḥ is called איש, a man. Not every person in the Torah is called by that word. According to the sages, ISH, a man, is said only about people whose values are outstanding and remarkable. Noaḥ was such a guy.  His next title, besides being an Ish, is being a Tzadik, specifically איש צדיק  Ish Tzadik, a righteous man.

Rabbi Shimshon Raphael Hirsch explains that is a Tzaddik, a righteous person:

“Tzaddik is whoever gives to everyone and everything what it deserves. (That’s why it is so similar to the word Tzedek, which means Justice, or in Aramaic, Shedekh, like a Shidukh, giving what the other part deserves). The Tzaddik relates to everything in a matter-of-fact way, without any bias; he sees everything from the point of view of his obligation and not from his personal interests. The principal meaning of “Tzeddek” (justice) is mainly Social Justice.”

(Rashar Hirsch to Bereshit 6:9)

To do and to say what needs to be said and done, objectively, regardless of the consequences, circumstances, or personal interests. That’s the main characteristic of a Tzaddik. This, of course, does not allow that person to do it in an aggressive manner or in a rude way. It is also interesting that being a Tzaddik, or in its female version, Tzaddeket, can change at any time. That’s why Noaḥ was considered a Tzaddik in his generation; he did what was right to do at that time. Maybe later he was not a Tzaddik anymore, or he wasn’t before this episode.

This idea helps us understand the other description of Noaḥ: איש צדיק תמים. Whole-hearted. If Tzaddik is related to a specific moment, Tamim speaks about a process, an ongoing growth of ourselves individually. Tzedek is something you do; you make justice, you do justice. The book of Psalms gives us an exact example of this difference:

מִזְמ֗וֹר לְדָ֫וִ֥ד ה מִי־יָג֣וּר בְּאׇהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קׇדְשֶֽׁךָ׃ הוֹלֵ֣ךְ תָּ֭מִים וּפֹעֵ֥ל צֶ֑דֶק וְדֹבֵ֥ר אֱ֝מֶ֗ת בִּלְבָבֽוֹ׃
LORD, who may sojourn in Your tent, who may dwell on Your holy mountain? He who lives without blame, who does what is right, and in his heart acknowledges the truth.”

(Tehilim / Psalms 15:1-2)

I know the translation is not exactly how it sounds in Hebrew, but there are two verbs that are crucial to understand: who does what is right. פועל צדק The other one is הולך תמים Holekh Tammim, which means “walks integrally,” or, as it was translated, “He who lives without a blame.” Living or walking is an ongoing act, not a standing point. It is not an action; it is a process.

Hirsch also explains this characteristic:

“The ‘Tzaddik’ who takes care of good deeds and does what needs to be done does not pay attention to his own personality; rather, his goal is his own self-satisfaction and the completeness of his aspirations, including his physical ambitions. The ‘Tamim Derekh,’ the person who walks the path, is the one who keeps his purity even while achieving his aspirations […] it seems that the more profound meaning of this is self-control. The “Tamim” gathers all his aspirations and controls them despite feelings of inferiority. His moral willingness encompasses all his aspirations. External temptations won’t distract him from his control, and his moral integrity remains unaffected at all.”

(Rashar Hirsch, ibid.)

Each one of us is invited to both things: to do the right thing when needed, transforming ourselves into Tzaddikim, and also to walk the path, knowing this is a long way and that we will make mistakes along the way. Parashat Noaḥ is a great example of how to do good in a hostile environment and how to walk the path without losing sight of the vision.

Now, just to think about this, how would our world be if we could make Tzeddakah not as charity but as something that needs to be done, as an act of justice, and not only as a money transfer?

Shabbat Shalom

Ḥodesh Tov!