צדיק

It should not be difficult to you when you see that a Tzaddik did not repair something, for this was intended by G-d, that he (the tzadik) should leave something for his children to (repair and thereby) become great (with it).

There are times when desisting the study of Torah is its foundation. Drawing close to Tzaddikim with strenuous effort is more propitious for the serving of G-d. Sometimes, from Heaven there is revealed to a Tzaddik, something which is not (t.n.

Gifts are (permitted to be) accepted from the wicked, so that they should return in repentance. R' Yochanan was preparing to embark on a very long and exhausting journey to pay homage to Shmuel, and Heaven wanted to spare R' Yochanan the ordeal, thus when R' Yochanan sought a sign from Heaven whether to set out on the journey, he was led to believe that Shmuel had passed away).

Tzaddikim, their merit is beneficial for the world, but not for themselves. Every man should conduct himself according to what he heard from his rabbi. Sometimes G-d gathers several Tzaddikim together in one place, so that they will press upon each other and be discomfited, and through this, they will come to their maturity.

There are cases in which one Tzaddik does something, in order to be the rabbi of another Tzaddik. It is very beneficial to see the faces of the leaders (lit. One who does not hold back from relieving himself, merits to students. There is a Tzaddik whose repute travels far, that is to say, with fame, and afterwards he falls through desiring money.

great) of the generation. A Tzaddik is punished when he does not pray for his generation. One who the Holy One Blessed He is important in his eyes, should write in a book all the names of the Tzaddikim, and the Tannaim (the rabbis who compiled the Mishnah), and the G-d fearing, for remembrance (t.n.

One who teaches Torah to a student who is not becoming, is called "wicked". Rabbi Nussun compiled and published such a book, it is called Shaimoas HaTzadikim, the Names of the Righteous). Do not question why the Tzaddikim benefit from others in order to conduct their households with wealth and honor -- Would it not be better for them to not conduct – and not benefit from others? Do not have this difficulty.

The language (terminology and phraseology) of the sages brings wealth and healing. Because for all the delight and expansion the Tzaddik has, his soul grows greater, and then there is created a House of Rest (Prophecy- i.e. a Temple) for the Divine Presence of the Holy One Blessed He. Thus, one should not come to the house (of the Tzaddik) empty-handed. When you want a Tzaddik to pray for you, go to a Tzaddik who is merciful. One who is famous in his generation, you should call him "Rabbi", even though you are greater than him. When a Tzaddik falls into some crisis, he should ask another Tzaddik to pray on his behalf.

This being the case, learn to speak in their language. One who teaches Torah to others, the Torah is revealed to him without effort. One who does not serve Torah scholars is liable to the death penalty. The Tzaddik can bring departed souls up to a great level.

We find that a Tzaddik becomes belligerent when one of his students draws himself close to another Tzaddik in order to glorify himself. Anyone who is capable of protesting and did not protest, is punished on their account. It is not courteous to acknowledge the authority of others in front of the Tzaddik.

The commentators propound an instance in the Talmud where R' Yochanan received a sign from Heaven that the Sage Shmuel had passed away. All who are lethargic with the eulogy of a Torah scholar will not have length of years.

4. Tzaddikim, their merit is beneficial for the world, but not for themselves. The death of Tzaddikim is as grave as the burning of the Temple (lit. the House of our G-d).

One who does a favor for someone who is not aware of it, is like one who throws a stone to Marculis (an ancient form of idolatry). If a Torah scholar is an upright person, learn from him, and if not, separate yourself from him.

Those people who travel to a Tzaddik, even if they do not receive a Torah teaching from him, they are rewarded for the journey. The source from which one draws wisdom -- that is, the Rabbi -- be sure that he is blessed and worthy, and do not replace him and do not exchange him.

In the walking that one does to come to a Torah scholar, with this he rectifies an infraction that he violated in the blessings of 'neh-henin' (benefit, pleasure; these are blessings said before eating or before smelling a fragrance). Every Jew should (/will) conduct himself in accordance with the blessing that was given to his tribe.

The Tzaddik can punish according to his fortune. When a Tzaddik passes away, the world is hit with a deficiency according to his distinguishing attribute that he conducted. When there is an evildoer in the house, the wellsprings of the Torah depart from the Tzaddikim.

In the merit of the Tzaddik, his students attain their livelihood. One who hears a Torah teaching from the Tzaddik is as if he himself said the teaching. The money from which a Tzaddik benefits is as if it had been used for the service in the Holy Temple. There are Tzaddikim who are not called by the title of Rebbe. When a Tzaddik says something, as long as it does not come to pass, because its time has not come, the statement is engraved in the supernal world, but does not radiate brightly, and when its time comes to be manifest, the words begin to radiate brightly.

One should not look upon his rabbi in the bathhouse and the like. Sometimes there are two equal Tzaddikim, and to one there is revealed lofty things, while the other has no revelations. One who gives benefit to a Torah scholar must strengthen himself, that the scholar should not become disrespected in his eyes.

Know, that this that he is not shown anything is because it is necessary to use his merits for the protection of others. Even fetuses in their mothers' wombs curse him and he is pierced full of holes as a sieve. If he teaches him (it – the student or the halacha), he merits to blessings like Joseph, and merits to teach it also in the World to Come.

It is better to draw close to a Tzaddik who is merciful. In the merit of serving a great man, one is saved from death. One who does not give support to a Torah scholar from his possessions will never see a sign of blessing. One who scoffs at the words of the sages is punished by death. Drawing close to Tzaddikim is beneficial both in this world and the next world.

One who rules a halachic (Jewish law) decision in the presence of his rabbi is liable to the death penalty, and it is fitting for a snake to bite him, and he is called a sinner, and he is cast down from his greatness, and he descends to Hell childless. It is good to expend much time in order to gain one hour of closeness to the Tzaddik. When a man loses some of his servants, he should worry from the day of death, or of leprosy (lit. something else). There is one who expounds beautifully (on the Torah), and even still he misses the true intention.

In the merit of the Tzaddikim buried outside of Israel, the other corpses will also merit to (be transported to Israel through) rolling in underground passages. A Tzaddik can raise up the Torah teaching of another Tzaddik. Whatever new teachings a Tzaddik propounds in the Torah, the Holy One Blessed He quotes them in his name.

One who withholds a Halacha (Torah law) from his student is as if he stole the student's ancestral inheritance. One must listen and obey them, even if they show no proof. One who praises the Tzaddik, blessings will rest upon his head. The Tzaddik of a city -- all of its affairs are incumbent upon him. It is permitted for a Tzaddik to put to his service someone who reviews Halacha (i.e. a Torah scholar), provided that he (the tzadik) teaches him (the attendant) something new.

The Tzaddik, through his word, can sentence one man to Heaven and another to Hell. Sometimes, prayer is only effective at the time it is said, and when the prayer is stopped, the Holy One Blessed He (returns and) does His will and His desire. One who brings a gift to a Torah scholar is as if he offered Bikurim (offering of the first fruit). One should not unduly task G-d.

The words of wise Tzaddikim are more precious than the words of the written Torah and the Prophets. One who loves the Tzaddik must guard the Tzaddik, so that there doesn't go out on him a bad reputation. All the good (kindness) that wicked people do is harmful (bad) to the tzaddikim.

One who brings a boorish (uneducated) man to be drawn close under the wings of the Tzaddik, receives reward for it. Through greeting a Torah authority, one will not see Hell. Do not pray and burden your Creator, so long as you can reach your objective through your own action.

The Tzaddik, as long as he is in this world, the Heaven ('Gan Eden') that is reserved for him is used by other tzaddikim in Heaven.

There are students who are primarily dependent on the merit of the Tzaddik. When the Tzaddik passes away, then they too pass away, or they are punished. One who had been close to one Tzaddik, and afterwards draws close to a different Tzaddik, the Torah teachings he heard from the first, encumber him.

Those who are close to a certain Tzaddik in his lifetime, they will be close to him after his death ( there is an alternate reading – their death). Rather, draw him close to you, for this is beneficial to the other students, and eventually he will reform (lit. give heart). Sometimes a man dies before his time due to the grievance of a Tzaddik against him.

Sometimes a Tzaddik passes away, in order to be the pivotal decider of some ruling Above. It is possible for a man to be a great Tzaddik, even though he did not learn a lot.

Who is destined to inherit the World to Come? One who is granted honor due to his wisdom. When one comes to draw close to a Tzaddik, he (the tzaddik) is allowed to distance him when he asks unnecessary questions. When a Tzaddik delivers a Torah teaching to the people, he is permitted to endear his teaching in their eyes before he says it.

Through giving charity, one gains the quality of distancing himself from wrongdoing. It is not necessary to punish your student and banish him from your presence, when he does not want to go in the straight path. Even a person's first (intended) soulmate can be changed through prayer. In this world anyone who wants to bring himself close – can draw close.

One who does not believe in the words of the tzaddikim is fit to be punished, all the more so one who ridicules them. A Tzaddik who drew a person close, but the person did not want to draw himself close, it is permitted for him (the tzaddik) to push him away (with his hands). The Tzaddik can punish a person with death, even through being disheartened – even mistakenly.

But in the World to Come, only those who were already close will be drawn close(r). Through the casual (lit. light) speech of the Tzaddik, a great light is opened up. Then it is easy for people to attain high wisdoms.

Things that you hear (directly) from the mouth of a Tzaddik are more effective than what you learn from books. There is a Tzaddik who is called "good", and there is a Tzaddik who is not called "good", and there is an evildoer who is evil, and an evildoer who is not evil.

A person understands better when he sees the face of the speaker. It is a disgrace, and lowliness of the generation, when the people are subject to a leader who has no one to do his work for him. To teach others (Torah) is greater than doing (actual fulfillment of the Torah).

One who does not behave properly, it is permitted to enslave him. Sometimes a Tzaddik raises up a man, and then humbles him, and this is for the man's benefit. One should be careful not to show hasidus (special piety in keeping the Torah and devotion to G-d) before great people (leaders). The essence of a man is recognizable according to his drawing close, by seeing to whom he his close.

A Tzaddik should not endanger himself by praying alone, to the extent that he is endangered, rather he should have another Tzaddik join him.

A Tzaddik has the power to pray for a man, that he should be saved from sins. The Tzaddik is the image of G-d of the generation. The Tzaddik bears those who bear him at the time of their pain.

It is possible for someone to be a Tzaddik, even if he does not possess the trait of trust (in G-d) in completeness. The Tzaddik can take delight (from the physical world), and need not fear from the evil inclination, for his Torah protects him.

Someone who does not stand up before his rabbi is called "wicked", and does not live a long life, and his Torah learning is forgotten. One should not burden the blessed G-d, when one can be helped through other means. Sometimes, through one bit of satisfaction one brings to the Tzaddik, through this one merits to the World to Come. One who has complete faith in the blessed G-d can give satisfaction to the Tzaddik.

One who does not have a trace of thoughts of idolatry, he constantly longs to save the tzaddikim. One who wants to do a favor for the Tzaddik, the Holy One Blessed He gives him strength for it.. A Torah scholar who shows impudence to his rabbis causes his years to be shortened.

One who conducts himself with Rabbinic authority when there is someone greater than him, his years are shortened. When a Tzaddik needs to pray to be given something, and he fears from forces challenging his righteousness, he should ask for the opposite of what he wants.

When a wicked man does some evil, and comes to the Tzaddik and asks him if what he (the wicked man) did was acceptable, it is permissible (for the Tzaddik) to tell him, "You did well", in order to save himself (lit.

his soul). One who separates people from coming under the wings of the Divine Presence causes his sons to fall into slavery. Sometimes it is necessary to pray for mercy on a sick person - that he should die. First the Holy One Blessed He reveals a secret of the Torah to a Tzaddik, and afterwards, the Holy One Blessed He says this Torah in the name of that Tzaddik .

Sometimes the Tzaddik fasts and prays, and it does not help. It is permitted for the Tzaddik to break through the (religious) safeguards of others to forge his own way.

Sometimes it is decreed from Above that a number of people should die, and there is one among them that the Tzaddik loves. The Tzaddik has the power to pray for him, and save him, and put another in his place.

A Tzaddik has the power to take from one and give to another. The blessing of a Tzaddik is a Pidyon (redemption, ransom). Each Tzaddik has a matter of devotion that another Tzaddik, even one greater than he, cannot attain (conception of) his service.

That which tzaddikim travel from place to place for (to raise) money, it is because the words of Torah are poor in one place and rich in another. Length of years comes to Torah scholars when they honor each other. There is no comparing the prayer of a Tzaddik who is the son of a Tzaddik, to the prayer of a Tzaddik who is the son of a wicked man.

One who puts the Tzaddik to the test is as if he tests the Holy One Blessed He. All the levies that the nations demand from the Jewish People are only due to the violation that they violated the honor of the Tzaddik.

When those who hate G-d slander and stand against the Tzaddik, it is a great honor for the Tzaddik. Through faith in tzaddikim, the Din (judgement) is sweetened.

The Tzaddik teaches G-d through his Torah (exegesis), how to deal with us. The prayer a person prays with attachment to the tzaddikim, it is answered.

The Holy One Blessed He forgives the sins of Israel for the sake of the tzaddikim. There is no Tzaddik who does not have a conflict on him, and investigators. There is a (type of) evildoer who is ashamed to blaspheme the Tzaddik himself, and so he slanders those that are under the Tzaddik.

The mockery, does not allow one to go to the tzaddikim. Through charity, one merits to come close to tzaddikim. Through seeing the face of the Tzaddik, the intellect is sharpened. One who protects the Tzaddik, that no suffering should come to him, will merit to honor, and will benefit from the righteousness of the Tzaddik.

Through hearing Torah directly from the (mouth of the) Tzaddik, one receives vitality. An evildoer who has committed many sins, his rectification is – that his actions should be (geared) to give vitality to the Tzaddik. That which the Holy One Blessed He does not heed the prayer of the Tzaddik, (it is) in order to thus reject the evildoers, that they should remain in their wickedness.

When an evildoer submits himself under the Tzaddik, it is certain that some hardship had been decreed upon the Tzaddik, and now the hardship will no longer come upon him. Through conflict on the Tzaddik, the Torah is forgotten. The praise that is extolled of the tzaddikim is as if it is praise to the Holy One Blessed He.

When you have fear of the Tzaddik, you will merit to distance yourself from wrongdoing. A city that obeys the Tzaddik, no war is heard in it, and there are no upheavals or evil tidings. The opposition to the tzaddikim comes from the opposition between the tzaddikim themselves.

When a Tzaddik is set with pain, and an evildoer asks for mercy on his behalf, through this he will merit in the future to stand at the gates of a Tzaddik. For this reason the Holy One Blessed He gives livelihood to a Tzaddik through the general populace, in order that he will have some connection with them, [and] so that when the Holy One Blessed He remembers the Tzaddik, He will remember them as well.

The coming of the Messiah depends on drawing close to the Tzaddik. The primary fulfillment of the soul comes through drawing close to the tzaddikim.

Someone who draws close to the Tzaddik, but his drawing close is not with sincerity (innocence), through this he is turned around afterwards to be an opposer.

A liar – when he comes to see the Tzaddik - his heart contemplates how he will speak afterwards. The words that people speak against the Tzaddik, in the end their words are turned around against them, and they fall bedridden.

One who submits himself before the Tzaddik, with this he arouses the love of the Tzaddik. Through the stories of the tzaddikim, through this one merits to draw close to them. According to the Divine Inspiration the Holy One Blessed He grants to a Tzaddik, so the wealthy people support him.

According to the support they give him, so he can bring the evildoers back in repentance. The suffering that comes upon the tzaddikim, is so that in the World to Come, the wicked will not question (in their minds) the good that the Holy One Blessed He will be giving the tzaddikim.

When the G-d fearing are connected to the Tzaddik, through this they cause a union between the Holy One, Blessed be He, and the Divine Presence, face to face, and there is no regression from this afterwards.

Through the praises that one extolls the tzaddikim, the wicked are pushed down to a great fall. The Tzaddik passes away due to the sins of witchcraft and promiscuity.

The promiscuous are for the most part opposers of the tzaddikim. When the Tzaddik passes away, the world (the people) remain as though impure, and the righteousness of the world is disgusting in the eyes of the Holy One Blessed He.

Through the haughtiness people hold above the Tzaddik, there is aroused, G-d forbid, Divine wrath. Also fires (lit. burning) are aroused. The wandering about of the tzaddikim is sometimes in order to reveal some hidden Tzaddik. One who does not want to accept upon himself the yoke of the Tzaddik, the Holy One Blessed He is angry at him and kicks him. One who brings a gift to the Tzaddik, the Holy One Blessed He gives him satisfaction. Through the gifts that people bring to tzaddikim, the enemies are subdued, and there is annulment of the evil spirit that sets upon a person.

Sometimes suffering comes upon the Tzaddik, in order to decrease the hardships of Israel. That which the Tzaddik rules over the world (-people) is due to the fear of G-d within him. When a man is being blessed by the Tzaddik, he should stand on his feet.

The gluttonous eating of the masses causes the loss of the Tzaddik. The sufferings that come upon the tzaddikim are an atonement for all of the Jewish People. A king is permitted to collect his expenses from the people. Through the honor people extend to the children of the tzaddikim, the desire is aroused in the blessed G-d for the arrival of the Messiah.

Through prostrating oneself on the tombs of tzaddikim, the Holy One Blessed He does favors for him, even if he is not worthy of such. Through the (act of) going – that people go to the Tzaddik, they subdue the wicked. One who transgresses the command of the Tzaddik, he falls from his importance.

Someone who recounts stories of the tzaddikim, the Holy One Blessed He does him kindness. One who gives the Tzaddik enjoyment (benefit) from his property, is as if he benefited all of Israel, and he is saved from death.

One who disobeys (by refusal to perform) the words of the Tzaddik, is as if he engaged in the asking of diviners. Through wisdom, G-d is with one, and also the fear of him is cast upon the people. One who supports the Tzaddik with all types of support, he is close and near to him in the World to Come.

One who starts up with the Tzaddik, in the end he is caught in a bad trap. One who recounts the stories of tzaddikim, his righteousness is recalled.

The Tzaddik can give something that has not yet come into the world. One who is a forger, in the end he will join the opposers who stand against the Tzaddik.

The Tzaddik – everywhere his feet tread, he acquires. Someone who gives advice to tzaddikim at a time when they are facing opposition, the work of his hands endures, and will not be annulled. Someone who says of a Tzaddik that he is wicked, and of a wicked one that he is a Tzaddik, through this he falls into a state of weakness, also the sun and moon are eclipsed.

At the time when one looks upon the Tzaddik, he should look with dread, so that he will not be punished by Heaven. He should know that if he had not come close, he would not be worthy of living at all. Sometimes a Tzaddik is ashamed to pray to the Holy One Blessed He about his personal suffering.

Through fear of Heaven, a persons gains a longing to draw himself close to the Tzaddik. Through sitting at the table of the Tzaddik, war is annulled. There is an evildoer who is successful. But when he pursues (attacks) the Tzaddik, the Klipos (husks - impure forces) themselves take revenge on him. The difference between a Tzaddik and one who has fear of Heaven, is that the one with fear does not have permission to reveal the mysteries of the Holy One Blessed He, whereas the Tzaddik has permission.

Sometimes the plague of leprosy breaks out upon the Tzaddik, because he had recently brought someone back in repentance. The Tzaddik – when he prays on behalf of someone, he can discern from which sin this suffering came upon the person. Someone who guards his covenant (circumcision) will certainly have love for the Tzaddik.

Connection to the Tzaddik is a great healing. It is hard for a man to receive a salvation, when there is a Tzaddik in the city, and he (the man) does not ask the Tzaddik to pray for him. Just as (we find in the Torah) the Cohanim (priests) eat (of the sacrifices) and (by this) the owners (those that brought the sacrifices) are atoned.

Sometimes a person comes very close to the Tzaddik, and yet does not feel within himself any fear of Heaven. Also, one merits to nice clothing. In the seven days of mourning over the Tzaddik, the Holy One Blessed He dispenses on the mourners from the hidden light of the Six Days of Creation.

What does the Holy One Blessed He do? He brings similar suffering upon an evildoer, so that when the evildoer comes and asks from him (the tzaddik) to pray for him, and through this, the Tzaddik is also saved from his suffering. Do not be puzzled on the scheme, that man is a small creature and all the worlds are contingent on him. For such is the way with every place wherein the Divine Presence pervades; the little holds the large.

One who disputes the Tzaddik in front of him, it is certain that he does not have fear of Heaven. Sometimes the controversy surrounding a Tzaddik is a great proof that he is a Tzaddik. Every man has drawn in his visage his (portion in) Gan Eden (Heaven). For the most part, the G-d fearing – their livelihood comes through moving about. Sometimes the Tzaddik comes to moving from place to place, so that when he comes to the World to Come, he will remember all the places he had been, and through this good will come to all those places.

One who slanders the Tzaddik, it is certain that he is arrogant. When the Holy One Blessed He wants the Tzaddik to teach the people the Way of G-d, He hints this to him through his livelihood. When a Tzaddik's strength is weakened, so that he cannot do the will of his Creator as before, he should know that the Holy One Blessed He no longer desires that he instruct the way of repentance to the wicked.

When the Tzaddik serves the blessed G-d, without supervising the masses to teach them, through this he falls from his level. Through the income people provide for the livelihood of the Tzaddik, all their sins are forgiven. The main strength of the tzaddikim comes when the judgment is sweetened, that is, through the unification of the blessed name of G-d.

By telling over stories of tzaddikim, one draws the light of Messiah into the world, and pushes out much darkness and hardship from the world. When the tzaddikim become famous in the world, through this there are new melodies in the world. One who has self-sacrifice for the sake of the Jews (lit.

Someone who knows the names of the children of the tzaddikim of the generation, he knows all the events that are yet to come. Israel), the judgments he passes are not annulled, and what he decrees will be fulfilled. Through serving the Tzaddik comes freedom, and the curses are annulled.

Someone who justifies the people, all his interests are fulfilled without hindrance. Those who are close to G-d fearing people, they also merit fear and cognizance. When a Tzaddik becomes wealthy, through this the wicked return in repentance.

When the Holy One Blessed He sees that a certain Tzaddik has the power to draw people to His service, He stands up on him enemies, in order that he will be able to draw the people (to G-d). Because a Tzaddik who does not have enemies, he cannot draw (people to G-d).

This is comparable to the time of the arrival of the Messiah, they will reside in peace, and then converts will not be accepted. There are two Tzaddikim, that one, his words are like plowing, and the second, his words are like harvesting.

Or one, his words are like the erection of the covenant (circumcision) for conjugation, and the second, his words are what draws the seed to impregnation and form the fetus in its mother's womb and develop it.

Thus, when there is an argument between these two Tzaddikim, an outsider should not interfere in their words which they say against each other, so that he does not ruin the intended aim.

When one goes to the tombs of the Tzaddikim, one needs merit to be able to draw his (the Tzaddik's) spirit and soul, to the tomb, (so it will be) as if he is alive. For if there isn't merit, then his (the Tzaddik's) spirit and soul ascend to Heaven, to the midst of the other Tzaddikim.

Through mentioning the names of the Tzaddikim, one can bring changes in the Creation, that is to say, to change nature (do the supernatural).

154. A liar – when he comes to see the Tzaddik - his heart contemplates how he will speak afterwards.

155. The words that people speak against the Tzaddik, in the end their words are turned around against them, and they fall bedridden.

156. One who submits himself before the Tzaddik, with this he arouses the love of the Tzaddik.

157. Through the stories of the tzaddikim, through this one merits to draw close to them.

158. According to the Divine Inspiration the Holy One Blessed He grants to a Tzaddik, so the wealthy people support him. According to the support they give him, so he can bring the evildoers back in repentance. An indication for this matter is: "These are the offspring (chronicles) of the Heaven and the Earth (Bereshit 1:1)", and "These are the names of the children of Israel (Shemot 1:1)" – syllogism [- gezaira shuvva - the usage of the words "These are" in both passages is the basis to apply what is found by one of them to the other].

One who knows from the Land of Israel, who has truly tasted the taste of the Land of Israel, he can recognize in another if he had been by a Tzaddik on Rosh HaShana (the Jewish New Years) or not.

Because one who merits to be by a true Tzaddik on Rosh HaShana, then in every place where this person looks, the air of that place becomes the aspect of the air of the Land of Israel.

Therefore, one who knows from the taste of the Land of Israel, each according to his level, it is imperative for him to sense the Land of Israel, when he meets and gets together with this man who had been by the true Tzaddik on Rosh HaShana.

163. The promiscuous are for the most part opposers of the tzaddikim.

164. When the Tzaddik passes away, the world (the people) remain as though impure, and the righteousness of the world is disgusting in the eyes of the Holy One Blessed He.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above. 167. Sometimes suffering comes upon the Tzaddik, in order to decrease the hardships of Israel.

168. The gluttonous eating of the masses causes the loss of the Tzaddik.

169. The sufferings that come upon the tzaddikim are an atonement for all of the Jewish People.

170. One who does not want to accept upon himself the yoke of the Tzaddik, the Holy One Blessed He is angry at him and kicks him. For at his hand the air becomes of the aspect of the Land of Israel, as explained above.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above. 173. Through prostrating oneself on the tombs of tzaddikim, the Holy One Blessed He does favors for him, even if he is not worthy of such.

174. Someone who recounts stories of the tzaddikim, the Holy One Blessed He does him kindness. 175. That which the Tzaddik rules over the world (-people) is due to the fear of G-d within him.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above. 178. Through the honor people extend to the children of the tzaddikim, the desire is aroused in the blessed G-d for the arrival of the Messiah.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above. 180. One who transgresses the command of the Tzaddik, he falls from his importance.

179. Through the (act of) going – that people go to the Tzaddik, they subdue the wicked. 182. One who disobeys (by refusal to perform) the words of the Tzaddik, is as if he engaged in the asking of diviners.

181. One who gives the Tzaddik enjoyment (benefit) from his property, is as if he benefited all of Israel, and he is saved from death. 183. Through wisdom, G-d is with one, and also the fear of him is cast upon the people.

184. One who supports the Tzaddik with all types of support, he is close and near to him in the World to Come.

For at his hand the air becomes of the aspect of the Land of Israel, as explained above. 186. One who recounts the stories of tzaddikim, his righteousness is recalled.

187. The Tzaddik can give something that has not yet come into the world.

188. The Tzaddik – everywhere his feet tread, he acquires.

189. Someone who gives advice to tzaddikim at a time when they are facing opposition, the work of his hands endures, and will not be annulled.

190. At the time when one looks upon the Tzaddik, he should look with dread, so that he will not be punished by Heaven.

191. Through fear of Heaven, a persons gains a longing to draw himself close to the Tzaddik. 192. Through sitting at the table of the Tzaddik, war is annulled.

193. One who is a forger, in the end he will join the opposers who stand against the Tzaddik. 194. Sometimes the plague of leprosy breaks out upon the Tzaddik, because he had recently brought someone back in repentance.

195. Someone who says of a Tzaddik that he is wicked, and of a wicked one that he is a Tzaddik, through this he falls into a state of weakness, also the sun and moon are eclipsed.

196. Connection to the Tzaddik is a great healing. 197. It is hard for a man to receive a salvation, when there is a Tzaddik in the city, and he (the man) does not ask the Tzaddik to pray for him.

198. Sometimes a person comes very close to the Tzaddik, and yet does not feel within himself any fear of Heaven. He should know that if he had not come close, he would not be worthy of living at all.

199. Sometimes a Tzaddik is ashamed to pray to the Holy One Blessed He about his personal suffering. What does the Holy One Blessed He do? He brings similar suffering upon an evildoer, so that when the evildoer comes and asks from him (the tzaddik) to pray for him, and through this, the Tzaddik is also saved from his suffering.

200. One who disputes the Tzaddik in front of him, it is certain that he does not have fear of Heaven. 201. Sometimes the controversy surrounding a Tzaddik is a great proof that he is a Tzaddik.

202. There is an evildoer who is successful. But when he pursues (attacks) the Tzaddik, the Klipos (husks - impure forces) themselves take revenge on him.

203. The difference between a Tzaddik and one who has fear of Heaven, is that the one with fear does not have permission to reveal the mysteries of the Holy One Blessed He, whereas the Tzaddik has permission. 204. One who slanders the Tzaddik, it is certain that he is arrogant.

205. When the Holy One Blessed He wants the Tzaddik to teach the people the Way of G-d, He hints this to him through his livelihood.

206. The Tzaddik – when he prays on behalf of someone, he can discern from which sin this suffering came upon the person.

207. Someone who guards his covenant (circumcision) will certainly have love for the Tzaddik.

208. When the Tzaddik serves the blessed G-d, without supervising the masses to teach them, through this he falls from his level.

209. Through the income people provide for the livelihood of the Tzaddik, all their sins are forgiven. Just as (we find in the Torah) the Cohanim (priests) eat (of the sacrifices) and (by this) the owners (those that brought the sacrifices) are atoned.

1. By telling over stories of tzaddikim, one draws the light of Messiah into the world, and pushes out much darkness and hardship from the world.

2. Also, one merits to nice clothing.

3. In the seven days of mourning over the Tzaddik, the Holy One Blessed He dispenses on the mourners from the hidden light of the Six Days of Creation. 4. Do not be puzzled on the scheme, that man is a small creature and all the worlds are contingent on him. For such is the way with every place wherein the Divine Presence pervades; the little holds the large.

5. Every man has drawn in his visage his (portion in) Gan Eden (Heaven).

6. For the most part, the G-d fearing – their livelihood comes through moving about.

7. Sometimes the Tzaddik comes to moving from place to place, so that when he comes to the World to Come, he will remember all the places he had been, and through this good will come to all those places.

8. Someone who knows the names of the children of the tzaddikim of the generation, he knows all the events that are yet to come.

9. Someone who justifies the people, all his interests are fulfilled without hindrance.

10. When a Tzaddik's strength is weakened, so that he cannot do the will of his Creator as before, he should know that the Holy One Blessed He no longer desires that he instruct the way of repentance to the wicked. 11. The main strength of the tzaddikim comes when the judgment is sweetened, that is, through the unification of the blessed name of G-d.