Big Tzaddik

We learn about many different people throughout the Parshios but the Torah does not always speak directly about their character. Rather, we are left to draw our own conclusions based on the Pessukim that speak about their lives. other time, however, the Torah speaks very openly about a peron’s character, giving us the opportunity to better understand their essence.

One example of the latter is Noach. We are very clearly told about Noach’s qualities at the very beginning of this weeks Parsha: “Noach Ish Tzaddik Tamim Haya B’Dorosav…” It is important to point out that this title honorific is not liberaly applied: Noach is the only person in Tanach who is directly referred to as a Tzaddik. In fact, we twice see this word associated with Noach. Later, the Passuk tells us that when Hahsem instructed Noach to enter the Teiva he told him: “Ki Osach Ra’Isi Tzaddik Lifanai B’Dor HaZeh.” Here too, Noach is assigned the title “Tzaddik”, a designation that he alone enjoys.

It is interesting that nowhere prior to proclaiming Noach a Tzaddik does the Torah mention particular acts of Tzidkus. When Noach is born we are told that his father foretold his affect on the world, “Zeh Yenachamenu M’Maasenu U’Mitzvon Yadeinu”. but we learn nothing more about him until the beginning of this week’s Parsha when he is said to be a “Tzaddik Tamim”. We know, however, that if the Torah told us that Noach was a Tzaddik, there must be something for us to learn from this fact. Perhaps we can access this message by understanding this title through the words of Dovid Hamelech.

Kapital 58 begins with the words “Lamenatzeach Al Tashches L’Dovid Michtam”, and has a very definitive theme. Radak explains that Dovid wrote these Pessukim in response to the actions of Avner ben Ner and other officers of Shaul. These individuals judged Dovid to be a Mored B’Malchus, justifying Shaul’s pursuit and desire to eliminate his would-be successor. Dovid challenges his opposition asking: “HaUmnam Elem Tzedek Tidaberun”, do you really decree what is just? Rashi adds that these words referred to a specific episode, in which Dovid proved that he did not wish to harm Shaul, and he therefore challenged Avner to question his bias: “Mesharim Tishpitu Bnei Adam”.

The Perek continues, speaking with disdain about Reshaim, and the punishment that awaits them. The origins of Rishus, we learn, are in the heart, “B’Lev Olos Tifalun B’Aretz”, but they are carried out by the person, “Chamas Yedecehm Tifalesun”. These Reashim, some of whom are evil from their very start, “Zoru Reshaim M’Rechem”, are compared to snakes with poisonous venom who deafen themselves, “Asher Lo Yishma L’Kol Melachashim”. Metzudos that there are those who can act as snake charmers and steer them from their evil ways—but the Resahim close their ears so they are not affected.

Dovid asks Hashem to avenge these terrible deeds, “Haras Shinemo B’Pimo”, blunting their bite and their ability to harm him. He asks that they evaporate like water, or melt as a snail might, “K’Mo Shablul Temes Yahaloch.” Radak explains that the sun causes water to vanish, and snails to dissolve and so Dovid asks that the Reashim be excluded from the “Ohr HaYeshuah”, which is of course the ultimate punishment.

Towards the end of the Perek, the Pessukim turn to a more positive tone, speaking about the reaction that will greet the demise of these disdainful individuals. “Yismach Tzaddik Ki Chazah Nakam, Pa’amav Yirchatz B’Dam HaRasha”. The Tzaddik will rejoice when he sees revenge, and will bathe his feet in the blood of the Reashim. But common man will react as well: “VaYomer Adam Ach Pri L’Tzaddik Ach Yesh Elokim Shoftim B’Aretz”.

Here, Dovid speaks about Tzaddikim , but in rather surprising terms. The Passuk in Mishlei tells us, “B’Nefol Oyvecha Al Tismach”, we are not supposed to rejoice in the downfall of our enemies. The Gemara in Megillah makes it clear that this only applies to Bnei Yisroel, as opposed to Umos HaOlam, but does not difrentiate between a Rasha and any other Yid. If this is the case, what is the virtue expressed by the words “Yismach Tzaddik Ki Chazah Nakam”? The Passuk here is speaking about Reashim among Bnei Yisroel—such as Avner ben Ner—and the dictum of “B’Nefol Oyvecha Al Tismach” should therefore apply. Why, then, would a Tzaddik rejoice when Nekama is done?

Perhaps if we answer this question, we can understand the essence of a true Tzaddik. In order to do so, let us see how Chazal understood this Passuk.

The Gemara in Sota tells us that when the Bnei Yaakov brought their father to Kevurah at Me’aras HaMachpela, they were greeted by Esav, who wished to prevent them from entering. He claimed that as Bechor, the right to Kevurah in the Me’ara was his alone. The Shevatim countered this argument by reminding Esav that he had sold his Bechora to Yaakov Avinu so many years before. Esav denied these claims and demanded that a bill of sale be produced. The Shevatim knew that Yaakov had a Shtar from Esav, but it was in Mitzrayim, and so they dispatched Naftali—the swiftest among them—to return to Mitzrayim and bring back the documents.

The Gemara continues, telling us that Chushim ben Dan was among those who had accompanied the Mittah of Yaakov, but he was deaf and could not hear the back-and-forth. Chushim was distraught over the notion that his grandfather’s Kevurah would be delayed so needlessly, and he decided to act. Chushim took a club and hit Esav on his head, causing his eyes to fall out, and roll onto the legs of Yaakov Avinu. At that juncture, Yaakov opened his eyes and smiled. This, concludes the Gemara is a Kiyum of the words “Yismach Tzaddik Ki Chazah Nakam”.

While most are familiar with some version of this story, we must carefully consider its final words. It would certainly be sufficient for Chushim’s blows to incapacitate Esav so that Yaakov could be brought to Kevurah. Why was it necessary for the eyes of Yaakov Avinu to open, Shelo K’Derech HaTeva, so that he could “see” this? Granted the Passuk in Tehillim tells us that Tzaddikim are happy when they see Nekama, but one would not expect this to be taken so literally—why was this apparent Nes necessary?

There is a Medrash that discusses these words that might allow us to better understand the Gemara.

Based on a Passuk in Mishlei, the Tanchuma in Matos tells us: “Ain HKBH Moneah Min HaTzaddik Mah SheRotzeh Liros B’Einav”. Hashem does not prevent a Tzaddik from seeing that which he wishes to. The Medrash continues, explaining that Moshe Rabbeinu wanted to see Nekama taken upon Midyan before he was Niftar, and he was allowed to, as the Passuk says: “Nekom Nikmas Bnei Yisroel M’Es HaMidyanim Achar Te’asef El Amecha.” The Medrash stresses that Moshe asked “Sheyirem B’Einav”, that he see it with his eyes, and it was this request that was granted. The Medrash concludes, telling us that this too is any example of “Yismach Tzaddik Ki Chazah Nakam”.

There are two important points to be taken from the Medrash. First, it is clear that the Tzaddik specifically wishes to “see” the Nekama. It is not enough for him to know that revenge was taken and that the Reshaim paid for their deeds. Rather, there is a particular emphasis on witnessing the Nekama directly. This of course helps us understand why Yaakov Avinu opened his eyes—he too wished to “see” the Nekama taken against Esav.

In addition, it is curious that the examples of the Tanchuma, as well as the Gemara, apply only to non-Jews. The Passuk itself, however, speaks about Yidden, about whom the Passuk tells us “B’Nefol Oyvecha Al Tismach.” How can we resolve the two? Why did Dovid learn from the stories of Esav and Midyan that a Tzaddik may be happy even at the Nekama of a fellow Yid?

Perhaps we can explain both the Tanchuma and Gemara based on a thought of the Netziv in Hamek Davar.

The Passuk in Parshas Zos HaBracha tells us “Vayishkon Yisroel Betach Badad Ein Yaakov”. These words are difficult to translate even on the most basic level, and require clarification.

The Netziv explains that each of these words speaks of a particular ideal. “Betach”, refers to “Menuchas Hanefesh B’Ahava Bein Adam L’Chaveiro”, internal harmony among Bnei Yisroel, while “Badad” refers to a sense of isolation, without unnecessary engagement with those outside our camp. These two Middos, the Passuk tells us, were “Ein Yaakov”.

While the word Ayin is literally translated as “eye” the Netziv explains that there is an alternate connotation of this term: “Mevaksh”. A person’s truest desires are called his “Ayin”, and Yaakov Avinu truly wished for his children to experience an existence that is both “Betach” and “Badad”. The Netziv continues, explaining that these two Middos were the essence of Yaakov Avinu, but what is most relevant to our discussion is the way he understands the word “Ayin”.

Netziv bases the concept of Ayin referring to a person’s innermost desires on a Pasuk in Iyov: “Lo Yigra M’Tzaddik Einav”, which seems to be saying that a Tzaddik is always granted his Ayin, or desires. Perhaps unsurprisingly, this is the very Passuk on which the Tanchuma in Parshas Matos is based. It is from these very words that the Medrash understands that “Ain HKBH Moneah Min HaTzaddik Mah SheRotzeh Liros B’Einav”.

Perhaps, with this in mind, we can explain the Maamarei Chazal, as well as the words “Yismach Tzaddik Ki Chazah Nakam”.

The Passuk in Iyov is telling us that when a Tzaddik has a true desire, HKBH ensures that it will come to fruition. “Ain HKBH Moneah Min HaTzaddik Mah SheRotzeh Liros B’Einav”, the word “Einav” is used both ways—if he hopes for something on his deepest level of Ayin, he will see it with his Ayin. Why? Because the ultimate desire of a Tzaddik is Kiddush Shem Shamayim above all else. He does not wish for self-gratification or glorification—only that the name of Hashem is made great. Because this is his ultimate Ayin, he is allowed to see it come true with his Ayin.

Moshe did not wish for Nekama to be taken upon the Midyanim for his own sake—only for that of Ribuy Kvod Shamayim. It was his “Ayin” and therefore he was allowed to see it with his “Ayin”. The same is true of Yaakov Avinu: he wished that Esav have a downfall so that his impact on the world would be diminished, resulting in Kiddush Shem Shamayim. Because this was his deepest desire, his Ayin, he was Zoche to see it occur even in a way that was Shelo K’Derech HaTeva.

Based on this we can understand the words “Yismach Tzaddik Ki Chazah Nakam”.

When a Tzaddik sees Nekama, with his eyes as the word “Chazah” implies, he is seeing the fulfilment of his deepest Bakasha, his Ayin. The joy he feels is not out of self-satisfaction, it is because of the Kiddush Shem Shamayim that will come of the Nekama. The words of Shlomo Hamelech, “B’Nefol Oyvecha Al Tismach”, do not apply in this circumstance, for the Simcha is not aimed at the downfall of the Oyev, but at the Haramas Kovd Shamayim. This can be seen in the conclusion of the Perek: “VaYomer Adam Ach Pri L’Tzaddik Ach Yesh Elokim Shoftim B’Aretz”. The Nekama which causes a Tzaddik to rejoice is the one which compels others to recognize the Tzidkus of Hashem—the fulfilment of their truest Ayin.

When the Torah assigns the title of Tzaddik to Noach, then, perhaps we are being told that Noach had a true Ayin, a desire for Ribuy Kvod Shamayim. Because Noach was a Tzaddik, he was saved from the Mabul so that he could see the Kiddush Hashem it left in his wake. Noach was not chosen to be saved as a reward for being a Tzaddik—he had to be the one who was spared from the Mabul under the dictate of “Ain HKBH Moneah Min HaTzaddik Mah SheRotzeh Liros B’Einav”.

Pirkei D’Rebi Eliezer indicates that this was in fact the case which teaches us the Tefillah of Noach during the Mabul. He asked HKBH to free him from the confines of the Taiva, where he was subject to all manner of odor and sounds, but then explained why: “V’Yachtiru Lecha Kol HaTzadikim Keser Malchus”. He wished to be freed from the Taiva not for his own good, but because later people would recognize the Tova done for him by the Ribono Shel Olam, and that would lead to increased Kvod Shamayim.

Noach was, indeed, a big Tzaddik. He had a true Ayin, a desire to see increased Kvod Shamayim and for those who followed him to place the Kesser Malchus on its rightful place. This led to his selection as the one to be saved from the Mabul, because Ain HKBH Moneah Min HaTzaddik Mah SheRotzeh Liros B’Einav.

It emerges that purity of intentions is the mark of a Tzaddik. As we each travel the road to Tzidkus, we can use this idea as a guide. We can assure ourselves success if our desires are properly placed—if our Ayin is true, we will see it with our Ayin.