The Tzaddik’s Perspective2 min read

In stark contrast to the distant, aloof, strict, and harsh nature commonly associated with rabbinic leadership in the years preceding the Baal Shem Tov’s arrival on the scene, the Chassidic vision of “the tzaddik” stood for the very opposite; love, compassion, support, and comfort. Rebbe Nachman writes: “There are those people who say that when the tzaddik of towering stature, he is unable to relate to this-worldly matters because of his greatness and distance from the world. But the truth is not so. On the contrary, the greater the tzaddik is, the more he is able to relate to the world.” (Likutei Moharan Tinyana 58) This perception of the tzaddik is reflected in a foundational teaching from the Degel Machneh Ephraim in this week’s parsha. The Torah introduces Yaakov’s blessing Ephraim and Menashe with the following verses: “And Yaakov’s eyes were dim with age, he wasn’t able to see. He (Yosef) brought them close to him, and he kissed them and embraced them… And he (Yaakov) placed Ephraim before Menashe.”

The hold Degel reads these verses in the following manner. “V’einei Yisrael”: This is a reference to the tzaddikim who are referred to as “the eyes” of am Yisrael, “kavdu”: were unable to bear looking at the actions of the Jewish nation, “mizoken”: because they had “grown old” in their sinful ways in the way of “na’aseh lo k’heter”, no longer considering them to be sinful. There was no use in helping them fix what they did not consider to be broken. However, even so – “vayageish osam eilav”: Looking toward the inner aspect of “v’ameich kulam tzaddikim”, where every Jew contains a point of untouched holiness, the tzaddik draws even these sinner close to him, “vayishak lahem vayechabeik lahem”: embracing them and binding himself with them in the deepest way. [It goes without saying that the way in which the tzaddik connects with the wicked and the way he connects with the righteous are very distant. Based on a teaching from the Ohr HaChaim Hakadosh, the Degel explains that this is why the verse is worded “Vayishak lahem vayechabeik lahem” instead of the more grammatically correct “Vayishak osam vayechabeik osam”.]

“Vayasem es Ephraim lifnei Menashe”: Each member of the Jewish nation contains the aspects of “Ephraim” and “Menashe”. The aspect of Menashe, which derives from the phrase “ki nashani Elokim”, forgetfulness, refers to negative behaviors which stem from forgetfulness (see Tzidkas HaTzaddk 55). The aspect of “Ephraim”, a word related to the phrase “Ki hifrani Elokim”, bountiful and productive, refers to the deeper reality wherein “even the empty ones among the Jewish people are filled with mitzvos like a pomegranate.” Thus, this verse may be seen as explaining the premise for the tzaddik’s embrace of the wicked – he places “Ephraim” before “Menashe”, choosing to focus upon the inner goodness and untouched innocence that need only be nurtured and brought to fruition through teshuvah and rectification.

The Degel Machaneh Ephraim closes with the following words: “For this is the way of tzaddikim, to always find the merit in the holy Jewish nation and to draw them close with both hands amidst love and endearment. Let the wise hear and add to this lesson which has been important in all times, and specifically in our generation.” If this approach was important in the Degel’s generation, how much more vital must it be in ours!