Vesna Adic (Paideia 2012/2013)

Discuss the doctrine of the Zaddik. What is its innovation in comparison to its precedents?
How does it relate to the historical changes in the hasidic movement in first generations?

The idea of Zaddik is not the invention of Hasidism – it appears already in rabbinic literature of Antiquity.
These first Zaddikim are represented as Holy Men who do not necessarily belong to scholarly circles, but
enjoy special amount of divine grace due to their righteousness. They were capable of performing
miracles and were usually skilled in healing. The community turned to them in the times of trouble and
need, and requested them to persuade God to end their misery. Good example of this is Honi ha Meagel,
the Circle Drawer, who was able to make God end the draught by the combination of prayer and certain
ritual practices. Thus, we can see that the concept of Zaddik from the very beginning includes a belief in
his theurgical powers. In Kabbalistic circles of the Middle Ages theurgical character of Zaddik is
expounded by his identification with the “Upper Zaddik” - sefira of Righteousness (Yesod). He becomes
the earthly embodiment of the divine phallus, the direct channel through which divine seeds descend
from the Upper to the Lower world. The community gathered around such Zaddikim was convinced that
their master is not only the head of their group, but he actually governs the whole world in secrecy. One
of the earliest Zaddikim perceived in this way was Shimon bar Yochai, but such descriptions were also
applied to Moses. It was believed that Zaddik represents the general soul in which other members of the
community participate. Therefore, the connection between Zaddik and his followers (“sparks of general
soul”) was crucial for the sustenance of both sides.

While numerous characteristics of Hasidic Zaddik are inherited from these earlier traditions, an
important novelty is stressing the intimacy between each specific believer and a Zaddik. Hasidic
Zaddikim remained mediators between people and God, as in earlier models. However, during the
transfer from early to later generations of Hasidim, this mediation of a Zaddik moves from collective and
abstract to very personal, face to face mediation. While Hasidic masters of the first generations formed
elite groups secluded from the others, later Hasidic Zaddikim opened towards the masses and took part
in the daily life of common people. One of the most important advocators of socially engaged Hasidic
leadership was Rabbi Elimelekh of Lizhensk. He introduced the idea of “Small Zaddik” and “Big Zaddik”.
Small Zaddik doesn’t want to take part in public affairs of the community because he is preoccupied only
by his own ascent. Big Zaddik gratefully serves as a ladder for the ascent of all members of his flock,
sometimes even at the expense of his own devekut. Although the burden of social leadership for the
Zaddik is never questioned, Elimelekh of Lizhensk claims that “the Zaddik must descend from his level to
break down the base man’s folly, thus purposely transgressing”. i Therefore such Zaddik deserves to be
called Big even if he commits small sins, in comparison to Small Zaddik who might be free of sin, but is
selfish. When Zaddik attains complete devekut, he becomes equated with the Shekhina, or in other
words, he himself becomes the place of God’s dwelling in the world. In this state “he emanates goodness
to all Israel” and people take “shelter under the shadow of His wings to obtain His grace” ii Zaddik has to
be in constant motion between Ayin and Yesh; he must not sink into Yesh but also shouldn’t leave this
world and vanish completely into Ayin. As the connecting point, he brings divine affluence to the world,
and allows other individuals to attach and rise along with him. This attachment should be understood
literally and refers to a specific person asking for help. Zaddik purifies and sanctifies this person through
his prayer, because he alone is able to perform a prayer without alien thoughts. During this process
“Zaddik spiritually surrounds and covers that person in prayer, the limbs of that person become as one
with the limbs of the Zaddik, and the person is restored to wholeness.” iii We can see that the individual’s
well being and salvation become totally dependent on the Zaddik. Impossibility of proper worship
without a Zaddik’s mediation is the radical novelty which Hasidim of later generation introduced into the
concept of Zaddik. However, this dependence functions in both directions, and the Zaddik attains all of
its sanctity and devekut only in interaction with the community. It can be explained as an organistic view,
in which Zaddik is a soul and community a body. Among other special abilities, Zaddik possesses magical
powers, which he uses only for the good purposes such as healing. He is responsible for every
community member which means that Hasidic courts are not elitist like the kabbalistic courts were.
However, not everybody can become a Zaddik, and this ambivalence between populism and elitism is
ever present in the doctrine of Zaddik. While rabbi Nahman was writing against the selection of a Zaddik
by his descentiv, he himself was the grandson of Besht.

Although the differences might be sometimes blurred, we can roughly differentiate between three types
of Zaddikim, according to their behavior towards social and theological issues. The first type called the
practical Zaddik is understood as the sustaining pillar of the community, not only in abstract, spiritual
terms, but also in regards to the basic necessities of the daily life. He is considered responsible for
“children, health and family” – complete well being of his community. This stems from the notion that all
of its members share the common soul, with Zaddik as its core. Abundance and general condition of the
community is therefore dependent upon each member’s behavior almost as much as it relies on Zaddik’s
powers. He gives inspiration, helps people in ascent and represents the community in relations with the
outer world, but if the community becomes unholy and contaminated with sin, Zaddik’s power
diminishes. Rabbi Nahman writes: “When Jews, Heaven forbid, indulge in the secular wisdom of the
nations, then the zaddik falls from his level of perception, and his vision is covered and obscured.” v The
second type, Popular Zaddik has an extravagant court, lively connection with the folk, involves in politics
and performs miracles. He is a celebrated leader, but not much of a scholar. His focus is spoken word and
direct contact, so he usually doesn’t have many writings published. The third type of the Zaddik is an
intellectual who focuses on theological and pedagogical work. He is suspicious about involvement in
politics and communal affairs so he keeps low profile but publishes extensively. It is however necessary
to say that all these types of Zaddikim possess great charisma and leadership potential, and that
intimacy, direct contact between a believer and a Zaddik is important for all models.
i
C reader, Sources for the lecture IX, story 13, page 55
ii
C reader, Sources for the lecture IX, story 2, page 50
iii
C reader, Sources for the lecture IX, story 4, page 51
iv
C reader, Sources for the lecture IX, story 11, page 54
v
C reader, Sources for the lecture IX, story 7, page 52