2659:
like Egypt, al-Shām (especially Syria), and
Karbala were holy or blessed land, though not necessarily as much as Mecca, Medinah, and Jerusalem. Jews never regarded other cities as sacred as Jerusalem, but lands like Syria, Iraq, and Egypt were also seen holy. A more specific location often became holy when someone saw a prophet or saint in a vision and was told to build a shrine. The prophet or saint made the place holy, but their granting of holiness was limited. The holiness was perpetuated via ritual behaviors such as prayer, supplication, votive offerings, sprinkling perfume and water, laying on the shrines and tombs, living in them, circumambulation, touching, and taking soil and rocks away that were thought to heal through
2760:
emphasize and display tolerance of religious minorities. In the colonial era, these overlaps and similarities led to positive economic relations in regard to saint veneration. The infrastructure introduced during colonialism increased the number of pilgrims for everyone, which increased their economies and the logistics for organizing them. The festive nature of Jewish pilgrimages in
Morocco also increased during this time. Muslims often did the upkeep and protection of tombs, as the sultan would appoint them to protect the cemeteries of dhimmis. Today the government of Morocco continues to upkeep tombs and help organize and facilitate pilgrimages.
68:
2663:. These actions marked the sites associated with saints and prophets as separate from their surroundings. Sites that were destroyed and never rebuilt were seen as having lost favor with God, the prophets, and the saints. Sites also became holy due to their place in scripture, eschatological tradition, legends, local performance of ritual, the import/export of sacred objects and substances, and the production and display of talismans. Saint and prophet shrines were more common in cities, but plenty have been recorded in rural areas.
3093:, though his sefirah is Chesed love-kindness, the first emotional expression. Love creates the unity of spiritual covenant. For Abraham this descended into action, to become expressed in the physical covenant of circumcision. Yesod expresses this descent, uniting spiritual and physical. "Foundation" is the beginning of a building and the conclusion of planning. Yesod is the power to bring action to conclusion, to reveal that the beginning and end are united in God, "the end is wedged in the beginning, and the beginning in the end".
892:
2326:
2641:, made a similar statement regarding the practice by Hasidic Jews to have a rabbi act as an intermediary with God on their behalf. He explained, "The Rebbe is completely connected with his Hasidim, not like two separate things that connect; rather, they become completely one. And the Rebbe is not an intermediary which separates, but one that connects. Therefore by a Hassid, he with the Rebbe with God are all one ... Hence, it is not possible to ask any questions about an intermediary , since this is
1111:
2769:
Palestinians, whether they are Muslim or otherwise, have often been banned from these sites. As such these sites are often at the center of violence. They have been used to justify
Israeli settlements in the West Bank, hundreds of Israeli military personnel being deployed as escorts, military installations, and even the destruction of towns. In one instance, an Israeli killed Palestinians in the Cave of the Patriarchs and has in turn been venerated by some.
2807:
2291:(communion) during devoted moments of worship or study, while in mundane life they can be tempted by natural inclinations, but always choose to stay connected to holiness. In the Tanya the difference between the former Talmudic-Maimonidean and latter Kabbalistic-Hasidic conceptions is raised. Since the "Torah has 70 facets" of interpretation, perhaps both conceptions are metaphysically true:
3209:
2849:
795:
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tombs in Egypt are believed to protect surrounding villages from floods. Many locals mistakenly believe he was Muslim, or do not know what religion he was. A few even believe he was a
Christian from the Pre-Islamic era. The local Muslim villagers often visit his tomb for healing, protection from the evil eye, or before Friday prayers. 89 other Jewish graves surround Hatsera's tomb.
2998:, Chesed-Abraham, Gevurah-Isaac and Tiferet-Jacob are higher spiritual powers than Yesod-Joseph, which channels the higher powers to their fulfilment in Malchut action. However, traditionally in Judaism, Joseph is referred to with the quality of "Tzadik-Righteous". While the Patriarchs lived righteously as shepherds, Joseph remained holy in Egypt, surrounded by impurity, tested by
3379:
2919:, the World of "Emanation". As it is still nullified to Divinity, so not yet considered a self-aware existence, it is the realm where the 10 Sephirot attributes of God are revealed in their essence. In lower spiritual worlds the sephirot also shine, but only in successively lower degrees, concealed through successive contractions and veilings of the Divine
2485:, because they have completely nullified themselves and their desires to what God wants, their Godly soul (which like every Godly soul is part of God) is revealed within them more than other people who have not completely nullified themselves to God. This concept is based upon many Jewish sources. Here are some:
2363:, with its social institution of the Tzadik in the central role of the community, the 36 may not necessarily be unknown, therefore. However, a Hasidic aphorism describes a known Rebbe Tzadik as being among the 36, as their true greatness could be concealed beyond the perception of their devoted followers.
2751:
The differences between the traditions include the fact that Muslim marabouts were recognized while alive, and were commonly related to, or were students or followers of, other holy figures. Tzadikim typically did not come from such holy lineages and were recognized after their deaths. Marabouts also
2747:
Both Jews and
Muslims held communal meals in the tomb sanctuary. Both attributed saints with the power to heal, do miracles, control nature, perform spiritual and ritual healing via trance, and control jinn. Tzadikim were also attributed to swnd messages in dreams, spirit forms, and while transformed
2658:
The veneration of tzadikim and the veneration of prophets and other figures from the Torah, Bible, and Quran overlapped significantly, as did the veneration of figures from one religion by other local religions. Certain theological concepts overlapped as well. In the
Medieval Muslim worldview, places
2538:: "This was because Aḥiyya had his mind and thoughts connected and cleaved to the greatness of the holy one, and Elijah when he stood before his teacher connected his thoughts with the thoughts of his teacher with the love from his heart, and therefore it was as if he stood in front of the Shekhinah."
2295:
As for what is written in the Zohar III, p.231: He whose sins are few is classed as a "righteous man who suffers", this is the query of Rav
Hamnuna to Elijah. But according to Elijah's answer, ibid., the explanation of a "righteous man who suffers" is as stated in Raaya Mehemna on Mishpatim, which is
2759:
The similarities of
Moroccan Jewish and Muslim practices, including saint veneration, were used by colonial European powers to claim Morocco was unified and consisted of a distinct nation, but that Moroccans were not sufficiently united to resist imperialism. Today, these similarities are used to
2544:
comments on the verse "And Moses took the tent and pitched it for himself outside the camp, distancing from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp." saying that "From here we see
2784:
Some of the holy sites frequented by Jews in Syria throughout history include the
Synagogue of Elijah in Damascus (which contained a shrine dedicated to Elijah as well), another shrine dedicated to Elijah in Jawbar, east of Damascus, the propurted Tomb of Ezra in Taduf near Aleppo, the shrine of
2755:
Tzadikim in
Morocco are typically Torah scholars, miracle workers, and divine mediators. Stories and poems written about them are done in the same style and tradition as other Rabbinic literature. They were usually Rabbis, which is not uncommon in the Jewish tzadik tradition. Many saints in both
2695:
Hatsera was a Moroccan rabbi who died in Egypt while on pilgrimage, and was subsequently buried in Egypt. His tomb has been taken care of by Muslim Egyptians for many years, though it and it's pilgrimage has become a contentious legal and political issue. The tomb sits on a hill, and all hilltop
3154:
1. The gematria of Yesod (יסוד) is 80, 8 times 10, forming reduced value of 18 (חי Life), as a tzadik is called truly alive spiritually. 80 is the value of Klal (כלל), the "community", the extension of Kol (כל), the term in Kabbalah for the sephirah of Yesod. The "Tzadik of the generation" is a
2740:
likened to Torah scrolls and are physically treated in similar ways- the tomb of a saint is like a Torah's ark, and the frames of icons are made with similar materials to Torah mantles. Pilgrimages also borrow elements from Torah services. Annual Jewish pilgrimages to tzadik's tombs were called
2670:
Holy places, particularly the shrines and tombs associated with saints and prophets, were associated with supernatural sensory phenomena, particularly in the pre-modern era. This includes unnatural lights descending to holy sites or emanating from them, visions, unexplained pleasant smells, and
3073:
Yesod is identified with the righteous tzadik, "the tzadik is the foundation of the world". As Jewish mysticism describes different levels of Tzadik, Kabbalah sees this verse as particularly referring to the one perfect tzadik of the generation. In the tzadik, God's infinite-transcendent light
2739:
In Morocco, emphasis has been put on saint veneration's similarities between Jewish and Muslim communities to different political ends. While these practices are indeed similar, and saints may be shared between communities, certain elements are uniquely Jewish. Saints and their icons are often
2768:
In Palestine, the sites associated with tzadikim and other holy figures have become politically contentious. These sites were once frequented by all religions in the area, with varying personal beliefs about who was buried there, but following the creation and expansion of the Israeli state,
2666:
Saints and prophets in the view of Medieval Jews and Muslims possessed baraka (which can be translated as "blessing"), an innate force which was also conferred into objects they'd used or places they'd been, both of which are very important to saint veneration. Jews also use the word qadosh
2703:
journey, mostly from Morocco and France. A market pops up, and pilgrims gather in the tomb to pray, ask for blessings, and place items on the grave in hopes they'll be blessed. After the prayers, a meal is held. A rabbi and one of Hatsera's descendants are typically in attendance.
2785:
Abraham in Kefar Avaraham (aka Barza) near Damascus, and several other shrines dedicated to Elijah throughout Syria. Abraham has been associated with Damascus as far back as Josephus's writings, who recorded the belief that he had ruled Damascus as a king during some of his life.
2780:
Both the Medieval Jews and Muslims of Damascus believed the city would be the site of the coming of the Messiah at the end of time. Many sites in the city were given specific future roles in this, as well as being associated with various holy figures such as Abraham and Noah.
3065:
of Abraham", the Jewish "Sign of the Covenant" with God. As the Torah describes two levels of Jewish covenant, physical "covenant of circumcision" and spiritual "circumcision of the heart", so women are considered born already physically circumcised. Joseph's resistance to
2679:
In Egypt, Jewish saint veneration is not often a topic of research and is not prominently practiced today, though a number of Egyptian saints are said to be Jews who converted to Islam. There are three Jewish mausoleums in Egypt currently associated with the practice:
2692:'s mausoleum near Damanhur in Beheria. The Synagogue of Moses at Dammuh was also well regarded as a holy pilgrimage site, and in the Medieval era, many shrines to Elijah existed. Such shrines commemorated the various places Elijah had taken refuge from King Ahab in.
2756:
Judaism and Islam were localized and only worshipped in specific areas. Others gained widespread recognition. Jews believed their saints to be superior to Muslim saints, and sometimes viewed the Muslim worship and serving of the tzadikim as evidence of this.
2565:
that he is called with the Tetragrammaton as it is stated. and this is his name that he shall be called, The Lord is our righteousness...And the reason by all of them is because one who cleaves to something, is called by the thing which he is cleaving
2707:
Many Egyptians do not distinguish between saints of different religions, and simply rank them. First are the family of Mohammed, then the Companions, the martyrs, holy men, and lastly, local saints who are not well known outside their villages.
3155:"general soul" (neshama klalit) of the generation, in which each individual soul is included. Hasidic thought focuses on this parallel, and its application for each person. Through the personal connection of each soul to the tzadik, their
2622:: "And this thing is so much certain to one that thinks in depth about it, until it is impossible to understand how someone can argue on it, and so was already mentioned in the words of many of the great scholars like the
2576:
in order to bond our souls in the essence and spirituality and holiness of the source of the giver of the Torah... And if one is involved in Torah study with this intention, one becomes a Merkavah and Heichal for the
3056:
In the bodily form of man and woman, Yesod corresponds to the organ of procreation, analogously where the Tiferet body descends towards action, expressed in the procreative power to create life. This relates to the
2601:: "The holy one who cleaves constantly to God and his soul fires up with true intellectual understanding with great love of his creator and fear...Behold a person like this, he himself, is considered to be like the
2343:) are living among us in all times; they are anonymous, and it is for their sake alone that the world is not destroyed. The Talmud and the Kabbalah offer various ideas about the nature and role of these 36
2277:) to God and has no ego or self-consciousness. Note that a person cannot attain such a level, rather it is granted from on High (or born with, etc.). This select level elevates the "Intermediate" person
2446:
Divine blessing. In its most extreme version, Hasidic "wonder-workers", predominant in 19th century Poland, emphasised this conception, sometimes criticised by other Hasidic leaders as superficial. To
2777:
In Damascus, Muslims, Jews, Christians, and Zoroastrians would visit the same tomb of a medieval Muslim saint, a sharing of holiness that was once common throughout Muslim majority countries.
2271:
their natural "animal" or "vital" soul inclinations into holiness, so that they experience only love and awe of God, without material temptations. Hence, a tzadik serves as a vehicle (מרכבה
3181:, continually, until the arrival of the Mashiach. The Rebbe himself said that the Evil had glorified many false leaders, making it extremely difficult to find where Moses is - the true
2377:
Hasidim adhere to the belief that there is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming. This candidate is known as the
3108:-truth, each person's desire for their actions to reflect their true soul intention, fulfilling in action God's essential intention for Creation. The Tzadik experiences the wish for
2719:
Among the tombs and shrines frequented by Jews in Iraq are the shrine of Ezekiel and the tomb of Ezra (in the 11th century said to be surround by the graves of seven tzadikim).
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into animals. Some of these traits are also similar to Christian saints, which likely influenced Iberian Judaism and was brought to Morocco by the explusion of Jews from Spain.
740:
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may he be blessed, so that the Shekhinah is literally within them, because they are a Heichal to God and within them literally the Shekhinah establishes its dwelling place."
3070:'s wife represents his perfection of the "Sign of the Covenant". Yesod is the foundation of a person's future generations, the power of generating infinity in the finite.
3053:
In the soul, Yesod is contact, connection and communication with outer reality of malchut, similar to the way the foundation of a building connects it with the earth.
2671:
clouds ascending from shrines or hovering over them. Both Jews and Muslims also said that a shrine of a prophet or saint would evoke a feeling of awe or holiness.
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3482:
2667:("holiness") in the same context. In both religions, God is the ultimate source of holiness, and holiness comes from being or having been in service of God.
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3185:. You should know, my friend, that this is the reason we have come here: to join our precious heritage with a bond that will last every day of our lives
366:
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itself...Because this is the truth regarding Tzadikim through the deeds which are desirable by the blessed one they are the Mikdash mamash"
67:
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is often used loosely by the Talmud to indicate those who have achieved especially outstanding piety and holiness. In this context, the
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2009:
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Rebbe Nachman of Breslov explained how only a true leader can awaken the most genuine Jewish faith: this leader is the Tzadik.
2535:
2531:
769:
3564:). Not only can they elevate the material world to the spiritual, but they draw spirituality into the material world as well (
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explores the Divine motivation within, by psychologising Kabbalah through man's experience. The inner motivation of Yesod is
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becomes manifest in this finite-immanent world. The tzadik procreates spiritually through revealing Divinity in new Torah
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In the Divine, Yesod is the 9th Sefirah, in the middle balanced column, connecting all the higher sefirot, centred on
2308:" is interpreted to mean that his natural soul still exists in his unconscious, but is nullified to his Divine soul, "
2118:
1273:
1110:
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2561:...And we also find by the name of a Tzadik that he is called with the Tetragrammaton... And we also find that by
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that "He who breathed life into man, breathed from Himself." Therefore, one's soul comes from the essence of God.
805:
2923:. Seven biblical tzadikim, righteous figures are considered as embodiments of the emotional sephirot of Atzilut:
2450:, and his reaction against Popular Tzadikism, the greatest miracle was to examine oneself without self-delusion.
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In Iraq, Muslims and Jews served alongside each other as keeps of shrines associated with saints and prophets.
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status, according to its above definitions, is not necessarily related to the ability to perform or call upon
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Divine emanations in Kabbalah, each of the 7 emotional expressions is related to an archetypal figure in the
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denotes a spiritual description of the soul. Its true meaning can only be applied to one who has completely
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Kabbalists introduced the prayer "For the sake of the union" of these principles before Jewish observances.
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The classic Maamar explaining the significance of visiting the grave of a Tzaddik. (In English) chabad.org
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as inclusive soul of the community, are identified especially as archetypes for the Tzadik in general.
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into one who never sins in thought, speech or action. Unlike the Tzadik, they only experience divine
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Beyond Exoticism and Syncretism: Situating Moroccan Pilgrimage in Jewish Studies by Oren Kosansky
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Yesod connects beginning to end in God who encompasses all. In the Bible, Abraham began the Yesod
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3002:'s wife, captive in prison, and then active as viceroy to Pharaoh. As the Heavenly sephirah of
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the ruler of the prophets? But it teaches that all the time he was standing before his teacher
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with social movement for the first time. Adapting former Kabbalistic theosophical terminology,
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and the Mizbeiach...And also it is said regarding Tzadikim they are the Markavah, because the
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3150:(numerical value) has significance, because Creation is formed through Divine "speech" as in
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hosts a tomb thought to be that of Noah, an identification dating back to the Medieval era.
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often joined or were said to join anti-colonial resistance groups, while tzadikim did not.
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decrees and the Holy One (blessed be He) fulfills." This is line with the Talmudic dictum:
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given above. (Distinguishing 2 levels of Tzadik: The "righteous who prospers"-literally "
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as a divine channel assumed central importance, combining popularization of (hands-on)
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The Zaddik: The Interrelationship between religious Doctrine and Social Organization
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The soul of the Tzadik is an inclusive, general soul of the community. In Kabbalah,
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3849:"Why Do Palestinians Burn Jewish Holy Sites? The Fraught History of Joseph's Tomb"
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An English rendition of the prayers to be said at the graveside of the righteous.
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used to say: "Make His Will your own will, that He make your will as His Will."
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of the Babylonian Talmud 49b-50a): "One whose merit surpasses his iniquity is a
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The Hasidic development of the tzadik combined the former roles of private
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itself as it put itself in a body. This is similar to the statement of the
2587:"If someone sanctifies himself properly through the performance of all the
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3014:, its function also parallels the human role of the Tzadik in this world:
2572:"The purpose of The Blessed One was always that one should be involved in
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prayers are considered especially potent, as the Talmud states: "A
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2300:" is interpreted to mean that the natural soul in him has become "
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The leaders of Israel over the masses stem from the intellect of
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3006:-"Foundation" channels spirituality to our physical realm, so in
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3332:. The Hasidic tzadik embodied this as a channel for the Divine
997:". When applied to a righteous woman, the term is inflected as
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God and the Zaddik as the two focal points of Hasidic worship
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soul-essence becomes revealed, through the revelation of the
3735:
The Cult of Saints among Muslims and Jews in Medieval Syria
2688:, which has not hosted any celebrations for some time; and
2649:, 'Whose is the face of the Master ? This is the Rashbi.'."
3557:
represent the tzaddikim who "eat to satiate their souls" (
3324:
Heavenly duality of Kabbalah into a complete paradigm for
3124:"Cleaving to a Torah scholar is as cleaving to the Divine
2699:
In the anniversary of Hatsera's death, pilgrims come on a
4017:
Connotations of the Kabbalistic sephirah Yesod-Foundation
3034:
and Earth, between the "Holy One Blessed Be He" (Tiferet
2442:, involved the Tzadik performing miracles to channel the
2430:
In some contexts, people refer specifically to the pious
34:
for "righteous one". For the Hebrew letter "Tzadik", see
4023:
Connotations of the inner dimension of Yesod: Emet-Truth
3834:
Saints and Sanctity in Judaism, Christianity, and Islam
3400:
2824:
1021:"righteous", and its associated meanings, developed in
27:
Title in Judaism given to people considered righteous
3022:-"Beautiful" emotional harmony, to the last sefirah
2899:"The Tzadik is the foundation (Yesod) of the World"
4029:"The Soul of Life: The Complete Neffesh Ha-chayyim"
3026:- realisation in "Kingship". In the flow of Divine
2915:to emerge from God's potential Will in Creation is
2630:
may He be blessed, Himself, and they are the same."
819:. Unsourced material may be challenged and removed.
3774:, Princeton University Press, pp. 1005–1016,
3030:, this represents the connecting channel between
1017:('charity', literally 'righteousness'). The term
906:figures in Judaism, Joseph is customarily called
3903:10:25, as interpreted in the terminology of the
2198:. The Hebrew word appears in the biblical names
3171:
3117:Intellect in the supernal soul of the community
2293:
1066:internalised mystical experience, emphasising
3483:Dictionary of Deities and Demons in the Bible
2887:"..For all that is in Heaven and on Earth.."
2168:
770:
8:
3875:29:11. The verse mentions all the emotional
3390:texts from within a religion or faith system
3137:"In every generation there is a leader like
2230:thought, there are various definitions of a
3237:. Unsourced material may be challenged and
2612:dwells in them just like it dwelled in the
1035:("pious" honorific), to its exploration in
3780:10.1515/9781400849130-082/html?lang=en
3177:) must have intended that we go there for
3046:female presence of God). The 16th century
2626:and others, that the image of Tzadikim is
2304:". The "righteous who suffers"-literally "
2175:
2161:
1962:
1656:
1278:
1089:
777:
763:
50:
3473:edited by Gershon Hundert, NYU Press 1991
3419:Learn how and when to remove this message
3257:Learn how and when to remove this message
2194:may have been an epithet of a god of the
879:Learn how and when to remove this message
3457:edited by Ada Rapoport-Albert, Littman.
3432:
2090:
1965:
1917:
1891:
1830:
1809:
1758:
1753:
1737:
1701:
1680:
1659:
1483:
1418:
1314:
1281:
1101:
390:Maimonidean / Anti-Maimonidean
58:
4082:Hebrew words and phrases in Jewish law
3952:Kabbalistic conception, emphasised by
3727:
2499:" (Lit., "The Countenance of the Lord
2329:Moses speaks to the children of Israel
3826:
3824:
3822:
3820:
3818:
3808:
3806:
3804:
3761:
3759:
3757:
3755:
3725:
3723:
3721:
3719:
3717:
3715:
3713:
3711:
3709:
3707:
3038:male manifestation of God), and the "
2381:, meaning Tzaddik of the Generation.
945:
928:
7:
3879:. Yesod is alluded to by these words
3235:adding citations to reliable sources
817:adding citations to reliable sources
3316:into communal mystical leadership.
922:
4077:Orthodox rabbinic roles and titles
4012:Torah sources concerning Tzaddikim
2897:) joins the Heaven and the Earth"
2316:. (So the reason for the question)
25:
2818:to comply with Knowledge (XXG)'s
2522:it was as if he stood before the
2333:The Talmud says that at least 36
1442:Immigration to the Land of Israel
3644:Bach on the Tur, Orach Chaim, 47
3377:
3283:: Tsadik (ጻድቅ) or Tsadkan (ጻድቃን)
3207:
2805:
2497:Et pnei Ha'adon YHWH - do Rashbi
1282:Pre-Kabbalistic Jewish mysticism
1109:
1050:Since the late 17th century, in
793:
66:
4087:Talmud concepts and terminology
3853:Institute for Palestine Studies
3597:"Jerusalem Talmud Eruvin 5:1:4"
3010:and the further development in
2536:David ben Solomon ibn Abi Zimra
2033:Generational ascent in Kabbalah
2028:Generational descent in Halacha
1447:Traditional Oriental Kabbalists
804:needs additional citations for
3485:, s.v. ""Sedeq", Melchizedek".
2633:In 1951, the seventh Rebbe of
334:Mansur ibn Sulayman al-Ghamari
1:
3768:"Jewish Pilgrimages in Egypt"
3766:Youssef, Suzan (2013-11-27),
3732:Meri, Josef W. (2002-11-14).
3397:that critically analyze them.
3286:Arabic: Sadiq, Sadeq (صَادِق)
1569:Customary immersion in mikveh
1166:The path of the flaming sword
993:), which means "justice" or "
3471:Essential Papers on Hasidism
2654:In Majority Muslim Countries
2532:Alexander Süsskind of Grodno
2526:." This is explained in the
2210:, the high priest of David.
1720:Joseph ben Abraham Gikatilla
1437:Emden–Eybeschutz controversy
1256:Anthropomorphism in Kabbalah
898:interprets Pharaoh's Dream (
549:Eliezer ben Elijah Ashkenazi
3989:(Hebrew). Kfar Chabad. 1991
3772:Jewish Pilgrimages in Egypt
3738:. Oxford University Press.
3270:Hebrew: Tzadik, Zadik, or
2359:numerical value for 36. In
2302:his own-transformed to good
1668:Four Who Entered the Pardes
1432:Sabbatean mystical heresies
961:given to people considered
38:. For the Arabic name, see
4103:
3544:Sanhedrin 97b; Sukkah 45b.
3339:
2639:Menachem Mendel Schneerson
2591:...Then he himself is the
2474:taught in the name of the
2458:Based on the teachings of
2388:
2370:
2133:Jewish principles of faith
2078:Modern Jewish philosophies
1943:Menachem Mendel Schneerson
1353:Mainstream displacement of
1082:of blessing to the world.
664:Menachem Mendel Schneerson
544:Elijah Ba'al Shem of Chelm
30:This article is about the
29:
3535:Tanya, Chapter 1 footnote
3096:Each Sefirah contains an
3082:to God in his generation.
2481:According to Kabbalah, a
2367:Tzaddik of the Generation
2063:Classic Mussar literature
1869:Chaim Joseph David Azulai
1787:Moses ben Jacob Cordovero
1355:rationalism with Kabbalah
1054:, the institution of the
984:
950:
574:Simcha Bunim of Peshischa
367:Hibat Allah Abu'l-Barakat
125:Aristobulus of Alexandria
3891:I:31a, II:116a, III:257a
3678:Marbitzei Torah U'Mussar
3469:Ada Rapoport-Albert, in
3078:, and through awakening
2831:may contain suggestions.
2816:may need to be rewritten
2553:, and we also find that
2448:Menachem Mendel of Kotzk
2023:Eras of Rabbinic Judaism
1619:Pilgrimage to holy grave
1512:Non-Orthodox interest in
1476:Hasidic-Mitnagdic schism
1457:Eastern European Judaism
1346:Kabbalistic commentaries
1176:Jewish angelic hierarchy
539:Joseph Solomon Delmedigo
3199:Variants as first names
2859:: 9th sefirah, Tzadik,
2789:Terminology in Kabbalah
2744:, meaning celebration.
2620:Eliyahu Eliezer Dessler
1999:Talmudical hermeneutics
1879:Schneur Zalman of Liadi
1236:Names of God in Judaism
1206:Messianic rectification
44:Tzadik (disambiguation)
3453:by Immanuel Etkes, in
3337:
3193:
3143:
3042:" (Malkuth indwelling
2901:
2883:
2472:Shneur Zalman of Liadi
2330:
2318:
2251:Shneur Zalman of Liadi
1802:Judah Loew ben Bezalel
1365:Selective influence on
911:
599:Isaac Orobio de Castro
569:Shneur Zalman of Liadi
266:Shem-Tov ibn Falaquera
42:. For other uses, see
40:Sadiq (disambiguation)
4000:Kuntres HaHishtatchus
3939:Paraphrase of Talmud
3692:, Vol 2, pp. 510-511.
3393:without referring to
3328:perception of Divine
3307:
3120:
2911:. The first emanated
2885:
2851:
2440:Elimelech of Lizhensk
2328:
2312:") And the Torah has
1216:Kabbalistic astrology
933:, "righteous "; also
894:
609:Samuel David Luzzatto
579:Samson Raphael Hirsch
200:Spanish and European:
168:Ibn Bajjah (Avempace)
4052:Religious honorifics
3566:Likutey Halakhot III
3455:Hasidism Reappraised
3401:improve this article
3231:improve this section
2903:In the system of 10
2794:Identification with
2599:Moshe Chaim Luzzatto
2310:the bad-is under him
2263:, the true title of
2104:Divine transcendence
1854:Moshe Chaim Luzzatto
1849:Dov Ber of Mezeritch
1614:Pilgrimage to Tzadik
1505:Academic interest in
1043:spiritualisation in
813:improve this article
311:Judah Leon Abravanel
3837:. pp. 199–215.
3831:Ojeda-Mata, Maite.
3036:Divine transcendent
2127:for the 613 Mitzvot
2125:Kabbalistic reasons
2038:Rabbinic literature
2010:Jewish commentaries
1624:Lag BaOmer at Meron
1609:Tikkun Leil Shavuot
1410:Popular Kabbalistic
1394:Cordoveran Kabbalah
1156:Seder hishtalshelut
999:tzadeket/tzidkaniot
947:[tsadiˈkim]
741:Microcosm–macrocosm
659:Joseph Soloveitchik
329:Natan'el al-Fayyumi
130:Philo of Alexandria
54:Part of a series on
3985:Pevzner, Avraham.
3975:Kol Hanikra Bishmi
3338:
3190:Nathan of Breslov
3175:Nachman of Breslov
3028:Creative lifeforce
2884:
2551:the Tetragrammaton
2454:Historical sources
2395:Practical Kabbalah
2373:Messiah in Judaism
2331:
2192:Canaanite religion
2138:Jewish eschatology
1926:Abraham Isaac Kook
1900:Nachman of Breslov
1639:Practical Kabbalah
1427:Baal Shem-Nistarim
1388:16th-century Safed
1335:Prophetic Kabbalah
1330:Toledano tradition
1307:Chassidei Ashkenaz
1201:Sparks of holiness
1076:embody and channel
1070:attachment to its
1064:Hasidic philosophy
1037:ethical literature
912:
902:41:15–41). Of the
654:Abraham Isaac Kook
634:Monsieur Chouchani
236:Joseph ibn Tzaddik
206:Hasdai ibn Shaprut
173:Ismaili philosophy
163:Brethren of Purity
3789:978-1-4008-4913-0
3745:978-0-19-169796-8
3666:Mesillas Yesharim
3429:
3428:
3421:
3395:secondary sources
3320:internalised the
3292:: Sadegh or Sadeq
3267:
3266:
3259:
2870:to 10th sefirah:
2846:
2845:
2820:quality standards
2585:Chaim of Volozhin
2520:Aḥiyya from Shilo
2505:Shimon Bar Yochai
2503:- this is Rabbi
2423:the son of Rabbi
2336:Tzadikim Nistarim
2321:Tzadikim Nistarim
2185:
2184:
2150:
2149:
2119:Divine providence
2068:Ashkenazi Judaism
2043:Talmudic theology
1950:
1949:
1673:Simeon bar Yochai
1554:Mystical exegesis
1534:
1533:
1500:religious Zionism
1492:Hasidic dynasties
1452:Beit El Synagogue
1404:Maharal's thought
1399:Lurianic Kabbalah
1381:Spanish expulsion
1251:Tzadikim Nistarim
930:[tsaˈdik]
889:
888:
881:
863:
787:
786:
624:Eliezer Berkovits
614:Elijah Benamozegh
604:Moses Mendelssohn
519:Francisco Sanches
478:Reconstructionist
281:Isaac ben Sheshet
276:Moses of Narbonne
256:Samuel ibn Tibbon
216:Abraham bar Hiyya
60:Jewish philosophy
16:(Redirected from
4094:
4031:(2012), Amazon,
3981:Lessons In Tanya
3961:
3950:
3944:
3937:
3931:
3925:
3919:
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3681:
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3663:
3657:
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3642:
3636:
3630:
3624:
3618:
3612:
3611:
3609:
3607:
3593:
3587:
3584:
3578:
3575:
3569:
3560:Book of Proverbs
3551:
3545:
3542:
3536:
3533:
3527:
3521:
3515:
3512:
3506:
3492:
3486:
3480:
3474:
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3404:
3381:
3380:
3373:
3262:
3255:
3251:
3248:
3242:
3211:
3203:
3191:
2857:Yesod-Foundation
2841:
2838:
2832:
2809:
2801:
2549:was called with
2512:Jerusalem Talmud
2351:they are called
2240:Tractate Yevamot
2177:
2170:
2163:
2109:Divine immanence
2073:Sephardi Judaism
1963:
1910:Shlomo Eliyashiv
1730:Menahem Recanati
1715:Abraham Abulafia
1657:
1514:Jewish mysticism
1507:Jewish mysticism
1373:Hermetic Qabalah
1279:
1113:
1090:
1074:leadership, who
1060:Jewish mysticism
1023:rabbinic thought
988:
957:) is a title in
952:
949:
932:
924:
884:
877:
873:
870:
864:
862:
821:
797:
789:
779:
772:
765:
682:
639:Emmanuel Levinas
430:
261:Joseph ben Judah
241:Abraham ibn Ezra
231:Abraham ibn Daud
221:Bahya ibn Paquda
188:Rabbinic Judaism
150:
81:
70:
51:
21:
4102:
4101:
4097:
4096:
4095:
4093:
4092:
4091:
4062:Jewish theology
4057:Hasidic thought
4042:
4041:
3996:
3973:Frumer, Assaf.
3970:
3965:
3964:
3956:, discussed in
3951:
3947:
3938:
3934:
3926:
3922:
3914:
3910:
3899:
3895:
3887:
3883:
3870:
3866:
3857:
3855:
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3842:
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3765:
3764:
3753:
3746:
3731:
3730:
3705:
3700:
3696:
3688:
3684:
3680:, sec. 3, p. 10
3676:
3672:
3664:
3660:
3656:, Gate 1, ch. 4
3652:
3648:
3643:
3639:
3631:
3627:
3619:
3615:
3605:
3603:
3601:www.sefaria.org
3595:
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3493:
3489:
3481:
3477:
3465:
3461:
3449:
3445:
3440:dictionary item
3438:
3434:
3425:
3414:
3408:
3405:
3398:
3382:
3378:
3371:
3349:
3344:
3318:Hasidic thought
3302:
3263:
3252:
3246:
3243:
3228:
3212:
3201:
3192:
3189:
3170:
3168:Breslov Hasidut
3136:
3130:
3129:
3123:
3119:
3102:Hasidic thought
3098:inner dimension
3076:interpretations
3044:Divine immanent
3012:Hasidic thought
2898:
2888:
2853:Correspondences
2842:
2836:
2833:
2823:
2810:
2799:
2791:
2775:
2766:
2737:
2725:
2714:
2677:
2656:
2557:is called with
2542:Bahya ben Asher
2534:in the name of
2524:Divine Presence
2468:Chaim ibn Attar
2456:
2397:
2387:
2385:Miracle workers
2375:
2369:
2361:Hasidic Judaism
2349:Jewish folklore
2323:
2261:Hasidic Judaism
2234:. According to
2224:
2219:
2181:
2152:
2151:
2129:
2126:
2014:
2011:
1994:Pardes exegesis
1960:
1952:
1951:
1839:Chaim ibn Attar
1818:Isaiah Horowitz
1777:Shlomo Alkabetz
1767:Meir ibn Gabbai
1746:Bahya ben Asher
1689:Isaac the Blind
1654:
1644:
1643:
1544:
1536:
1535:
1516:
1513:
1509:
1506:
1502:
1499:
1471:Lithuanian Jews
1462:Hasidic Judaism
1414:
1411:
1390:
1387:
1383:
1380:
1379:Mysticism after
1369:
1367:Western thought
1366:
1362:
1357:
1354:
1350:
1347:
1276:
1266:
1265:
1241:Shemhamphorasch
1121:
1088:
1056:mystical tzadik
1052:Hasidic Judaism
885:
874:
868:
865:
822:
820:
810:
798:
783:
754:
753:
750:
683:
680:
673:
672:
669:
668:
649:Gershom Scholem
629:Eliyahu Dessler
508:
507:
431:
426:
419:
418:
415:
414:
377:
376:
339:
338:
316:
315:
306:Isaac Abarbanel
296:Elia del Medigo
193:
192:
151:
146:
139:
138:
135:
134:
114:
113:
82:
77:
47:
28:
23:
22:
15:
12:
11:
5:
4100:
4098:
4090:
4089:
4084:
4079:
4074:
4069:
4067:Jewish culture
4064:
4059:
4054:
4044:
4043:
4040:
4039:
4037:978-0615699912
4026:
4025:from inner.org
4020:
4019:from inner.org
4014:
4009:
4003:
3995:
3994:External links
3992:
3991:
3990:
3983:
3978:
3969:
3966:
3963:
3962:
3945:
3932:
3920:
3916:Sefer Yetzirah
3908:
3893:
3881:
3864:
3840:
3814:
3800:
3788:
3751:
3744:
3703:
3694:
3690:Likutei Sichos
3682:
3670:
3658:
3654:Nefesh HaChaim
3646:
3637:
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3613:
3588:
3579:
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3197:
3187:
3173:...the Rebbe (
3169:
3166:
3165:
3164:
3163:of the Tzadik.
3118:
3115:
3114:
3113:
3110:Divine purpose
3094:
3083:
3071:
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2614:Beit HaMikdash
2606:Beit HaMikdash
2596:
2593:Beit HaMikdash
2582:
2567:
2539:
2528:Yesod HaAvodah
2508:
2455:
2452:
2432:miracle worker
2421:Rabban Gamliel
2386:
2383:
2371:Main article:
2368:
2365:
2322:
2319:
2314:seventy facets
2223:
2220:
2218:
2214:Nature of the
2212:
2183:
2182:
2180:
2179:
2172:
2165:
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2147:
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2140:
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2116:
2111:
2106:
2101:
2099:God in Judaism
2093:
2092:
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2086:
2085:
2083:Jewish studies
2080:
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1989:Ruach HaKodesh
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1884:Chaim Volozhin
1881:
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1859:Shalom Sharabi
1856:
1851:
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1823:Abraham Azulai
1820:
1812:
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1670:
1662:
1661:
1655:
1650:
1649:
1646:
1645:
1642:
1641:
1636:
1634:Rosicrucianism
1631:
1626:
1621:
1616:
1611:
1606:
1604:Tikkun Chatzot
1601:
1596:
1591:
1586:
1581:
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1301:Sefer Yetzirah
1297:
1292:
1284:
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1258:
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1228:
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1198:
1196:Tohu and Tikun
1193:
1188:
1183:
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1173:
1168:
1163:
1158:
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1148:
1143:
1138:
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1128:
1122:
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1105:
1099:
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1087:
1084:
1029:contrast with
887:
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631:
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584:Jacob Abendana
581:
576:
571:
566:
561:
556:
554:Tzvi Ashkenazi
551:
546:
541:
536:
534:Salomon Maimon
531:
529:Baruch Spinoza
526:
524:Uriel da Costa
521:
515:
511:
509:
506:
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500:
495:
490:
485:
480:
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473:Existentialist
470:
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331:
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318:
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157:Influenced by:
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63:
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56:
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26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
4099:
4088:
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4083:
4080:
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4075:
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4070:
4068:
4065:
4063:
4060:
4058:
4055:
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4049:
4047:
4038:
4034:
4030:
4027:
4024:
4021:
4018:
4015:
4013:
4010:
4007:
4006:Maaneh Lashon
4004:
4001:
3998:
3997:
3993:
3988:
3987:Al HaTzadikim
3984:
3982:
3979:
3976:
3972:
3971:
3967:
3959:
3955:
3949:
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3942:
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3586:Zohar, 2:38a.
3583:
3580:
3574:
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3563:
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3538:
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3525:
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3517:
3511:
3508:
3504:
3500:
3496:
3495:Mishneh Torah
3491:
3488:
3484:
3479:
3476:
3472:
3468:
3463:
3460:
3456:
3452:
3447:
3444:
3441:
3436:
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3423:
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3396:
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3391:
3386:This article
3384:
3375:
3374:
3368:
3364:
3361:
3359:
3356:
3354:
3351:
3350:
3346:
3343:
3342:Ayin and Yesh
3335:
3331:
3327:
3323:
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3315:
3311:
3306:
3299:
3296:
3291:
3288:
3285:
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3269:
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3258:
3250:
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3236:
3232:
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3225:
3221:
3216:This section
3214:
3210:
3205:
3204:
3198:
3196:
3186:
3184:
3180:
3179:Rosh HaShanah
3176:
3167:
3162:
3158:
3153:
3149:
3145:
3144:
3142:
3140:
3134:
3127:
3116:
3112:consummately.
3111:
3107:
3103:
3099:
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3092:
3088:
3084:
3081:
3077:
3072:
3069:
3064:
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3025:
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3017:
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3015:
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2873:
2869:
2866:
2862:
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2826:
2821:
2817:
2814:This section
2812:
2808:
2803:
2802:
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2763:
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2687:
2683:
2674:
2672:
2668:
2664:
2662:
2653:
2648:
2644:
2643:Atzmus uMehus
2640:
2636:
2632:
2629:
2625:
2621:
2618:
2615:
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2607:
2604:
2600:
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2498:
2494:
2493:
2488:
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2484:
2479:
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2473:
2469:
2465:
2464:Baal Shem Tov
2461:
2453:
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2441:
2437:
2433:
2428:
2426:
2422:
2418:
2414:
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2396:
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2379:Tzadik Ha-Dor
2374:
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2289:
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2258:
2257:
2252:
2249:According to
2247:
2245:
2241:
2237:
2233:
2229:
2221:
2217:
2213:
2211:
2209:
2205:
2201:
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2189:
2178:
2173:
2171:
2166:
2164:
2159:
2158:
2156:
2155:
2144:
2143:Primary texts
2141:
2139:
2136:
2134:
2131:
2130:
2128:
2120:
2117:
2115:
2112:
2110:
2107:
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2026:
2024:
2021:
2019:
2016:
2015:
2013:
2005:
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1977:
1975:
1972:
1971:
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1969:
1964:
1956:
1955:
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1941:
1940:
1937:
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1932:
1931:Yehuda Ashlag
1929:
1927:
1924:
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1921:
1916:
1911:
1908:
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1903:
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1844:Baal Shem Tov
1842:
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1782:Moshe Alshich
1780:
1778:
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1725:Moses de Leon
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1493:
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1199:
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1141:Ayin and Yesh
1139:
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1129:
1127:
1124:
1123:
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1038:
1034:
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1020:
1016:
1015:
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1002:
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995:righteousness
992:
987:
982:
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977:
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837:
833:
830: –
829:
825:
824:Find sources:
818:
814:
808:
807:
802:This article
800:
796:
791:
790:
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773:
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766:
761:
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746:Righteousness
744:
742:
739:
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734:
732:
729:
727:
724:
722:
719:
717:
714:
712:
709:
707:
704:
702:
699:
697:
696:Chosen people
694:
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688:
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677:
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650:
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610:
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602:
600:
597:
595:
592:
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589:Isaac Cardoso
587:
585:
582:
580:
577:
575:
572:
570:
567:
565:
564:Samuel Hirsch
562:
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352:Isaac Israeli
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37:
33:
19:
3986:
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3948:
3935:
3923:
3911:
3896:
3884:
3867:
3856:. Retrieved
3852:
3843:
3833:
3793:, retrieved
3771:
3734:
3697:
3685:
3677:
3673:
3665:
3661:
3653:
3649:
3640:
3628:
3620:
3616:
3604:. Retrieved
3600:
3591:
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3573:
3565:
3558:
3549:
3540:
3531:
3523:
3519:
3510:
3498:
3490:
3478:
3470:
3466:
3462:
3454:
3450:
3446:
3435:
3415:
3406:
3399:Please help
3387:
3330:Omnipresence
3297:
3253:
3244:
3229:Please help
3217:
3194:
3182:
3172:
3160:
3156:
3121:
3105:
3091:circumcision
3059:Circumcision
2993:
2984:
2909:Hebrew Bible
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2012:on the Bible
1905:Ben Ish Chai
1874:Nathan Adler
1498:Mysticism in
1464: /
1419:Early modern
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1161:Tree of Life
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811:Please help
806:verification
803:
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3954:Isaac Luria
3928:Deuteronomy
3514:Tanya ch.23
3499:Sefer Madda
3312:and social
3300:in Hasidism
3247:August 2020
2837:August 2020
2570:Joel Sirkis
2514:: "Was not
2460:Isaac Luria
2407:, the term
2355:, from the
2339:(anonymous
2298:good to him
2226:In classic
2222:Definitions
2200:Melchizedek
1797:Chaim Vital
1792:Isaac Luria
1772:Joseph Karo
1549:Torah study
1525:James Lees'
1360:Renaissance
1261:Panentheism
1151:Four Worlds
1080:Divine flow
701:Eschatology
594:David Nieto
559:Jacob Emden
493:Neo-Hasidic
372:Ibn Kammuna
362:al-Mukkamas
357:Saadia Gaon
291:Joseph Albo
251:Nachmanides
211:Ibn Gabirol
79:Hellenistic
4046:Categories
3873:Chronicles
3858:2024-04-19
3795:2024-04-19
3503:Repentance
3501:, Laws of
3409:March 2017
3369:References
3340:See also:
2969:Foundation
2880:Israelites
2603:Tabernacle
2389:See also:
2306:bad to him
2269:sublimated
2238:(based on
2236:Maimonides
2204:Adonizedek
2018:Oral Torah
1864:Vilna Gaon
1710:Nahmanides
1629:Asceticism
1574:Meditation
1466:philosophy
1386:Mystics of
1039:, and its
908:the Tzadik
839:newspapers
619:Moses Hess
437:Positions:
384:Positions:
301:Judah Minz
271:Gersonides
246:Maimonides
109:Boethusian
88:Positions:
3577:Avot, 2:4
3322:Ayin-Yesh
3218:does not
3126:Shechinah
3040:Shekhinah
2953:Endurance
2937:Restraint
2876:Shekhinah
2874:, Earth,
2829:talk page
2764:Palestine
2729:Karak Nuh
2682:Maimondes
2610:Shekhinah
2579:Shekhinah
2444:Ayin-Yesh
2391:Baal Shem
2196:Jebusites
2114:Free will
1936:Baba Sali
1543:Practices
1295:Heichalot
1226:Notarikon
1186:Partzufim
1181:Shekhinah
1086:Etymology
1025:from its
963:righteous
731:Holocaust
721:Happiness
503:Rambamist
483:Holocaust
458:Chassidic
448:Sephardic
395:Kabbalist
323:Yemenite:
99:Sadducean
94:Hasmonean
4072:Kabbalah
3977:(Hebrew)
3901:Proverbs
3668:, ch. 26
3633:Jeremiah
3526:, ch. 27
3347:See also
3326:Deveikut
3281:Tigrinya
3188:—
3161:Yechidah
3157:Yechidah
3148:gematria
3135:'s soul
3087:covenant
3068:Potiphar
3063:Covenant
3008:Kabbalah
3000:Potiphar
2996:sephirot
2977:Kingship
2929:Kindness
2921:vitality
2917:Atziluth
2905:Sephirot
2872:Kingship
2865:channels
2861:Covenant
2466:and the
2413:tzadik's
2405:miracles
2357:gematria
2345:tzadikim
2341:tzadikim
2274:merkavah
1984:Prophecy
1589:Deveikut
1584:Teshuvah
1315:Medieval
1221:Gematria
1191:Qlippoth
1171:Merkavah
1131:Tzimtzum
1120:Concepts
1103:Kabbalah
1095:a series
1093:Part of
1045:Kabbalah
1041:esoteric
1027:Talmudic
1014:tzedakah
989:
953:
943:tzadikim
904:biblical
828:"Tzadik"
726:Holiness
443:Orthodox
410:Tosafist
405:Talmudic
183:Kabbalah
148:Medieval
104:Pharisee
3968:Sources
3941:Ketubot
3905:Sefirot
3877:Sefirot
3635:, 23:6.
3621:Ki Sisa
3606:15 July
3555:Kohanim
3290:Persian
3277:Amharic
3239:removed
3224:sources
3183:Tzaddik
3152:Genesis
3024:Malchut
3020:Tiferet
2994:In the
2925:Abraham
2742:hillūla
2735:Morocco
2723:Lebanon
2701:hillūla
2690:Hatsera
2686:Gharbia
2624:Ramchal
2589:Mitzvot
2288:devekut
2281:beinoni
2053:Aggadah
2048:Halakha
2004:Midrash
1966:History
1579:Kavanot
1559:Mitzvot
1520:English
1290:Tannaim
1274:History
1231:Temurah
1146:Sefirot
1126:Ein Sof
1068:devekut
959:Judaism
955:ṣadīqīm
923:צַדִּיק
900:Genesis
853:scholar
736:Messiah
513:People:
488:Renewal
400:Karaism
119:People:
18:Tzaddik
4035:
3786:
3742:
3701:2:38a.
3623:, 33:7
3562:13: 25
3314:Maggid
3310:mystic
3298:Tzadik
3272:Tzadok
3080:return
3032:Heaven
2987:, and
2981:Joseph
2965:Joseph
2891:all כל
2889:"-For
2868:Heaven
2827:. The
2661:baraka
2635:Chabad
2628:Hashem
2516:Eliahu
2483:tzadik
2462:, the
2436:tzadik
2417:tzadik
2409:tzadik
2401:tzadik
2399:While
2265:tzadik
2244:tzadik
2232:tzadik
2228:Jewish
2216:Tzadik
2206:, and
2091:Topics
2058:Hakira
1979:Tanakh
1694:Azriel
1652:People
1599:Nusach
1594:Prayer
1564:Minhag
1484:Modern
1412:Mussar
1246:Tzadik
1211:Gilgul
1019:tzadik
1005:Tzadik
991:tsedek
951:צדיקים
941:; pl.
926:ṣaddīq
919:Hebrew
915:Tzadik
896:Joseph
855:
848:
841:
834:
826:
706:Ethics
681:Topics
498:Mussar
468:Reform
453:Chabad
428:Modern
346:Other:
32:Hebrew
3958:Tanya
3930:30:20
3889:Zohar
3524:Tanya
3388:uses
3363:Sydyk
3353:Gadol
3139:Moses
3048:Safed
3004:Yesod
2989:Moses
2985:Yesod
2973:David
2961:Glory
2957:Aaron
2949:Moses
2945:Mercy
2941:Jacob
2933:Isaac
2913:realm
2895:Yesod
2796:Yesod
2773:Syria
2675:Egypt
2647:Zohar
2574:Torah
2555:Jacob
2547:Moses
2545:that
2492:Zohar
2476:Zohar
2434:as a
2347:. In
2256:Tanya
2208:Zadok
2188:Ṣedeq
1974:Torah
1918:1900s
1892:1800s
1831:1700s
1810:1600s
1759:1500s
1754:1400s
1738:1300s
1702:1200s
1681:1100s
1340:Zohar
1324:Bahir
1072:Rebbe
1032:hasid
969:, is
967:ṣadiq
939:sadiq
935:zadik
860:JSTOR
846:books
711:Faith
691:Anger
36:Tsade
4033:ISBN
3943:111b
3784:ISBN
3740:ISBN
3608:2022
3553:The
3358:Gaon
3334:flow
3222:any
3220:cite
3133:Adam
3106:Emet
2712:Iraq
2566:to."
2510:The
2501:YHWH
2489:The
2393:and
1959:Role
1660:100s
1078:the
1009:root
832:news
3960:I:2
3918:1:7
3776:doi
3505:3:1
3233:by
3089:of
2983:as
2530:of
2507:.")
2495:: "
2253:'s
2246:".
2190:in
1136:Ohr
986:צדק
937:or
815:by
716:God
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3851:.
3817:^
3803:^
3782:,
3770:,
3754:^
3706:^
3599:.
3497:,
3279:,
3141:"
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1097:on
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