Tzaddik Gamur

What is a "Tzaddik Gamur" a "Completely Rightious" person?

We will see that different definitions emerge from different sources, including:

A perfect performer of mitzvot
Someone who has torah wisdom and does rightious actions
Someone who has never sinned
Someone who has a perfected Yetzer Hara, or emotional world.

DEFINITION #1: SOMEONE WHO HAS WISDOM AND GOOD BEHAVIOR

שולחן ערוך, יורה דעה רס״ח:ב׳

כשבא להתגייר אומרים לו מה ראית שבאת להתגייר .... ואין מרבין עליו ואין מדקדקין עליו וכשם שמודיעים אותו ענשן של מצות כך מודיעים אותו שכרן של מצות ומודיעים אותו שבעשיית מצות אלו יזכה לחיי העוה"ב ושאין שום צדיק גמור אלא בעל החכמה שעושה מצות אלו ויודעם:

Shulchan Arukh, Yoreh De'ah 268:2

When a person comes to convert, say to him, "What did you see that motivated you to come to convert? ... Don't say too much about this, and don't get too specific either. And when you teach him about the punishment of the mitzvot, also teach him about the rewards of the mitzvot and teach him that in the doing of certain mitzvot that will merit life in the world to come. There isn't a complete righteous person, rather [except for] a master of wisdom, that does the mitzvot and understands them.

מסכת דרך ארץ זוטא י׳:ט׳

חכמה ואין יראה בזויה. אין חכמה ואין יראה רשע גמור. חכמה ויראה צדיק גמור:

Tractate Derekh Eretz Zuta 10:9

One who has wisdom but no fear [of God] is contemptible; [one who has] fear [of God] but no wisdom is poor; [one who has] neither wisdom nor fear [of God] is thoroughly wicked; [one who has] wisdom and fear [of God] is thoroughly righteous.

ברכות ל״ד ב:י״ט

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לְעוֹלָם הַבָּא, ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.

Berakhot 34b:19

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”

ברכות ל״ד ב:י״ח

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְלָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם, וְלַמְהַנֶּה תַּלְמִיד חָכָם מִנְּכָסָיו. אֲבָל תַּלְמִידֵי חֲכָמִים עַצְמָן — ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ״.

Berakhot 34b:18

In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business [perakmatya] on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3).

ברכות ל״ד ב:כ״א

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לְבַעֲלֵי תְשׁוּבָה, אֲבָל צַדִּיקִים גְּמוּרִים ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.

Berakhot 34b:21

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.”

Given the Rambam's definition of Olam Haba, this makes sense if we assume a correspondance between wisdom and being a "Tzaddik Gamur" This makes sense according to the Braita in Masechet Derech Eretz.

DEFINITION #2: SOMEONE WHO HAS BEEN RIGHTIOUS SINCE BIRTH

ברכות ל״ד ב:כ״ב

וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין — צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, שֶׁנֶּאֱמַר: ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב״. ״לָרָחוֹק״ בְּרֵישָׁא, וַהֲדַר ״לַקָּרוֹב״.

Berakhot 34b:22

And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.

ברכות ז׳ א:כ״ה

בִּקֵּשׁ לְהוֹדִיעוֹ דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנָתַן לוֹ, שֶׁנֶּאֱמַר: ״הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ״, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה יֵשׁ צַדִּיק וְטוֹב לוֹ, וְיֵשׁ צַדִּיק וְרַע לוֹ, יֵשׁ רָשָׁע וְטוֹב לוֹ, וְיֵשׁ רָשָׁע וְרַע לוֹ? אָמַר לוֹ: מֹשֶׁה, צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק. צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. רָשָׁע וְטוֹב לוֹ — רָשָׁע בֶּן צַדִּיק. רָשָׁע וְרַע לוֹ — רָשָׁע בֶּן רָשָׁע.

Berakhot 7a:25

Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13).
Moses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?
God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.

ברכות ז׳ א:כ״ו

אָמַר מָר: צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק, צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. אִינִּי? וְהָא כְּתִיב: ״פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים״, וּכְתִיב: ״וּבָנִים לֹא יוּמְתוּ עַל אָבוֹת״, וְרָמֵינַן קְרָאֵי אַהֲדָדֵי,

Berakhot 7a:26

The Gemara expands upon these righteous and wicked individuals: The Master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “He visits iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). And it is written elsewhere: “Fathers shall not die for their children, and children shall not be put to death for the fathers; every man shall die for his own transgression” (Deuteronomy 24:16). And the Gemara raises a contradiction between the two verses.

ברכות ז׳ א:כ״ז

וּמְשַׁנֵּינַן: לָא קַשְׁיָא, הָא — כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם, הָא — כְּשֶׁאֵין אוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם.

Berakhot 7a:27

The Gemara resolves the contradiction: This is not difficult. This verse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case where they adopt the actions of their ancestors as their own. While this verse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case where they do not adopt the actions of their ancestors as their own, as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).

ברכות ז׳ א:כ״ח

אֶלָּא, הָכִי קָאָמַר לֵיהּ: צַדִּיק וְטוֹב לוֹ — צַדִּיק גָּמוּר, צַדִּיק וְרַע לוֹ — צַדִּיק שֶׁאֵינוֹ גָּמוּר, רָשָׁע וְטוֹב לוֹ — רָשָׁע שֶׁאֵינוֹ גָּמוּר, רָשָׁע וְרַע לוֹ — רָשָׁע גָּמוּר.

Berakhot 7a:28

A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows:
The righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come.
The righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come.
The wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come.
Finally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).

DEFINITION #4: SOMEONE WHO HAS NEVER SINNED

תענית כ״א א:ט׳

אָמְרוּ לוֹ תַּלְמִידָיו: רַבִּי, וְכִי מֵאַחַר שֶׁצַּדִּיק גָּמוּר אַתָּה, לָמָה עָלְתָה לְךָ כָּךְ? אָמַר לָהֶם: בָּנַיי, אֲנִי גָּרַמְתִּי לְעַצְמִי. שֶׁפַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ לְבֵית חָמִי, וְהָיָה עִמִּי מַשּׂוֹי שְׁלֹשָׁה חֲמוֹרִים, אֶחָד שֶׁל מַאֲכָל, וְאֶחָד שֶׁל מִשְׁתֶּה, וְאֶחָד שֶׁל מִינֵי מְגָדִים. בָּא עָנִי אֶחָד וְעָמַד לִי בַּדֶּרֶךְ, וְאָמַר לִי: רַבִּי, פַּרְנְסֵנִי. אָמַרְתִּי לוֹ: הַמְתֵּן עַד שֶׁאֶפְרוֹק מִן הַחֲמוֹר. לֹא הִסְפַּקְתִּי לִפְרוֹק מִן הַחֲמוֹר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ.

Taanit 21a:9

His students said to him: Rabbi, since you are evidently a wholly righteous man, as we have just seen that as long as you were in your house it did not fall, why has this suffering befallen you? He said to them: My sons, I brought it upon myself. Naḥum of Gam Zu related to them the following: As once I was traveling along the road to my father-in-law’s house, and I had with me a load distributed among three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood before me in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, after which I will give you something to eat. However, I had not managed to unload the donkey before his soul left his body.

קידושין מ׳ א:כ״א

תָּנוּ רַבָּנַן: לְעוֹלָם

Kiddushin 40a:21

The Sages taught: Always

קידושין מ׳ ב:א׳

יִרְאֶה אָדָם עַצְמוֹ כְּאִילּוּ חֶצְיוֹ חַיָּיב וְחֶצְיוֹ זַכַּאי. עָשָׂה מִצְוָה אַחַת – אַשְׁרָיו, שֶׁהִכְרִיעַ עַצְמוֹ לְכַף זְכוּת, עָבַר עֲבֵירָה אַחַת – אוֹי לוֹ, שֶׁהִכְרִיעַ אֶת עַצְמוֹ לְכַף חוֹבָה, שֶׁנֶּאֱמַר: ״וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה״ – בִּשְׁבִיל חֵטְא יְחִידִי שֶׁחָטָא אוֹבֵד מִמֶּנּוּ טוֹבוֹת הַרְבֵּה.

Kiddushin 40b:1

a person should view himself as though he were exactly half-liable and half-meritorious. In other words he should act as though the plates of his scale are balanced, so that if he performs one mitzva he is fortunate, as he tilts his balance to the scale of merit. If he transgresses one prohibition, woe to him, as he tilts his balance to the scale of liability, as it is stated: “But one sin destroys much good” (Ecclesiastes 9:18), which means that due to one sin that a person transgresses he squanders much good.

קידושין מ׳ ב:ג׳

רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֲפִילּוּ צַדִּיק גָּמוּר כׇּל יָמָיו וּמָרַד בָּאַחֲרוֹנָה – אִיבֵּד אֶת הָרִאשׁוֹנוֹת, שֶׁנֶּאֱמַר: ״צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם פִּשְׁעוֹ״. וַאֲפִילּוּ רָשָׁע גָּמוּר כׇּל יָמָיו וְעָשָׂה תְּשׁוּבָה בָּאַחֲרוֹנָה – אֵין מַזְכִּירִים לוֹ שׁוּב רִשְׁעוֹ, שֶׁנֶּאֱמַר: ״וְרִשְׁעַת הָרָשָׁע לֹא יִכָּשֶׁל בָּהּ בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ״.

Kiddushin 40b:3

Rabbi Shimon ben Yoḥai says: Even if one was completely righteous all his life and he rebelled by sinning at the end of his life, he loses his early merit, as it is stated: “The righteousness of the righteous shall not deliver him on the day of his transgression” (Ezekiel 33:12). And similarly, even if one was completely wicked all his life and repented in the end, he is no longer reminded of his wickedness, as it is stated in the continuation of the verse: “And as for the wickedness of the wicked, he shall not stumble over it on the day that he turns from his wickedness.”

DEFINITION #5: SOMEONE WHO ALMOST PERFECT, BUT ISN'T TOTALLY PERFECT

קידושין מ״ט ב:ד׳

״עַל מְנָת שֶׁאֲנִי צַדִּיק״ – אֲפִילּוּ רָשָׁע גָּמוּר – מְקוּדֶּשֶׁת, שֶׁמָּא הִרְהֵר תְּשׁוּבָה בְּדַעְתּוֹ. ״עַל מְנָת שֶׁאֲנִי רָשָׁע״ – אֲפִילּוּ צַדִּיק גָּמוּר – מְקוּדֶּשֶׁת, שֶׁמָּא הִרְהֵר דְּבַר עֲבוֹדָה זָרָה בְּדַעְתּוֹ.

Kiddushin 49b:4

If one says to a woman: Be betrothed to me on the condition that I am a righteous man, then even if he was a completely wicked man she is betrothed, as perhaps in the meantime he had thoughts of repentance in his mind and is now righteous. Similarly, if one says to a woman: Be betrothed to me on the condition that I am a wicked man, then even if he was a completely righteous man she is betrothed, as perhaps he had thoughts of idol worship in his mind, a serious sin that would earn him the label of wicked.

שבת נ״ה א:ז׳

אָמְרָה מִדַּת הַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מַה נִּשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ? אָמַר לָהּ: הַלָּלוּ צַדִּיקִים גְּמוּרִים וְהַלָּלוּ רְשָׁעִים גְּמוּרִים. אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! הָיָה בְּיָדָם לִמְחוֹת וְלֹא מִיחוּ!

Shabbat 55a:7

The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, how are these different from those? He said to that attribute: These are full-fledged righteous people and those are full-fledged wicked people. The attribute of justice said to Him: Master of the Universe, it was in the hands of the righteous to protest the conduct of the wicked, and they did not protest.

שבת נ״ה א:ח׳

אָמַר לָהּ: גָּלוּי וְיָדוּעַ לְפָנַי שֶׁאִם מִיחוּ בָּהֶם לֹא יְקַבְּלוּ מֵהֶם. (אָמַר) [אָמְרָה] לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם לְפָנֶיךָ גָּלוּי, לָהֶם מִי גָּלוּי?

Shabbat 55a:8

He said to that attribute: It is revealed and known before Me that even had they protested the conduct of the wicked, they would not have accepted the reprimand from them. They would have continued in their wicked ways. The attribute of justice said before Him: Master of the Universe, if it is revealed before You that their reprimand would have been ineffective, is it revealed to them? The Holy One, Blessed be He, retracted His promise to protect the righteous and decided that those who failed to protest would also be punished.

שבת נ״ה א:ט׳

וְהַיְינוּ דִּכְתִיב: ״זָקֵן בָּחוּר וּבְתוּלָה טַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל כׇּל אִישׁ אֲשֶׁר עָלָיו הַתָּו אַל תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ״. וּכְתִיב: ״וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת״. תָּנֵי רַב יוֹסֵף: אַל תִּקְרֵי ״מִקְדָּשִׁי״ אֶלָּא ״מְקוּדָּשַׁי״ — אֵלּוּ בְּנֵי אָדָם שֶׁקִּיְּמוּ אֶת הַתּוֹרָה כֻּלָּהּ מֵאָלֶף וְעַד תָּיו. וּמִיָּד: ״וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ שַׁעַר הָעֶלְיוֹן אֲשֶׁר מׇפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ הַבַּדִּים וְקֶסֶת הַסּוֹפֵר בְּמׇתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחוֹשֶׁת״.

Shabbat 55a:9

And that is the meaning of that which is written: “Slay utterly old and young, both maid, and little children, and women; but come not near any man upon whom is the mark; and begin at My Sanctuary” (Ezekiel 9:6). And it is written in that same verse: “Then they began with the elderly men who were before the house.” Rav Yosef taught: Read not: My Sanctuary [mikdashi], rather: Those sanctified to Me [mekudashai]. These are people who observed the whole Torah in its entirety from alef through tav. And immediately: “And, behold, six men came from the way of the higher gate, which lies toward the north, and every man with his weapon of destruction in his hand; and one man among them was clothed in linen, with a writer’s inkwell by his side; and they went in and stood beside the bronze altar” (Ezekiel 9:2).

שבת נ״ה א:ז׳

Shabbat 55a:7

DEFINITION #6: SOMEONE WHO HAS ALIGNMENT BETWEEN THEIR TWO URGES

ספר הזהר, פנחס ס״ט:תט״ז

רַעְיָא מְהֵימָנָא אָמַר רַעְיָא מְהֵימָנָא, בָּתַר דְּגוּפָא אִיהוּ מֵאִילָנָא דְּטוֹב וָרָע, לֵית אֵבֶר בְּגוּפָא, דְּלָא אִית בֵּיהּ יֵצֶר הָרָע וְיֵצֶר טוֹב, לַבֵּינוֹנִיִּים. וְלַצַּדִּיקִים גְּמוּרִים, תְּרֵין יְצִירוֹת, דדְּכַר וְנוּקְבָא, תַּרְוַויְיהוּ טוֹבִים. כְּגַוְונָא דְּחָתָן וְכַלָּה. לָרְשָׁעִים גְּמוּרִים, תְּרֵין יְצִירוֹת בִּישִׁין, דְּכַר וְנוּקְבָא, בְּכָל אֵבֶר וְאֵבֶר, מִסִּטְרָא דְּסָמָאֵל וְנָחָשׁ.

Zohar, Pinchas 69:416

The Faithful Shephard said: After the body originates from the Tree of Knowledge of Good and Evil, there is no organ in the body that does not contain both the evil inclination and the good inclination, for the average people. But for the perfectly righteous, both inclinations, male and female aspects, are entirely good, similar to a groom and bride. For the completely wicked, both inclinations, male and female aspects, in every organ, are evil, stemming from the side of Samael and the serpent.

זוהר חדש, פרשת בראשית תקפ״ו

תָּאנֵי רַבִּי יוֹסֵי, שָׁלשׁ כִּתּוֹת נִכְנָסִין לְיוֹם הַדִּין. כַּת צַדִּיקִים גְּמוּרִים. כַּת רְשָׁעִים גְּמוּרִים. כַּת בֵּינוֹנִים. וּכְנֶגְדָן שָׁלשׁ כֹּחוֹת בָּאָדָם. כֹּחַ הַנְּשָׁמָה הַקְּדוֹשָׁה. וְכֹחַ הַמִּתְאַוֶּה. וְכֹחַ הַמְנִיעָה. מַאי כֹּחַ הַמְנִיעָה, אָמַר רִבִּי יְהוּדָה, כֹּחַ הַמְגַדֶּלֶת וְהַמְנִיעַ אֶת הַגּוּף בְּכָל צְרָכָיו.

Zohar Chadash, Bereshit 586

Rabbi Yossi taught: There are three groups that enter for the Day of Judgment. One group consists of the completely righteous, another group consists of the completely wicked, and a third group consists of the intermediates. Corresponding to them are three forces within a person: the force of the holy soul, the force of desire, and the force of restraint. What is the force of restraint? Rabbi Yehuda said: It is the force that sustains and restrains the body in all its needs.

DEFINITION #7: IS NOT BAD

ראש השנה ד׳ א:ב׳

וּמַאן דְּעָבֵד הָכִי לָאו מְעַלְּיוּתָא הִיא? וְהָתַנְיָא, הָאוֹמֵר: ״סֶלַע זוֹ לִצְדָקָה בִּשְׁבִיל שֶׁיִּחְיוּ בָּנַי״, וּ״בִשְׁבִיל שֶׁאֶזְכֶּה בָּהּ לְחַיֵּי הָעוֹלָם הַבָּא״ — הֲרֵי זֶה צַדִּיק גָּמוּר.

Rosh Hashanah 4a:2

The Gemara asks: And one who acts in this manner, is he not acting in exemplary fashion? Isn’t it taught in a baraita: If one gives charity, saying: I give this sela for charity in order that my children may live, or: I give it in order that through it I may merit life in the World-to-Come, he is still considered a full-fledged righteous person? If so, what was wrong with the king bringing offerings so that the Jews would pray for his life and the life of his children?

ראש השנה ד׳ א:ג׳

לָא קַשְׁיָא: כָּאן בְּיִשְׂרָאֵל, כָּאן בְּגוֹיִם.

Rosh Hashanah 4a:3

The Gemara answers: This is not difficult. Here, in the case of one who makes his charity conditional yet is considered to be righteous, it is referring to a Jew. This is because even if his condition is not fulfilled, he will not complain to God. However, there, where Cyrus was not given credit for his good deed because it was conditional, it is referring to gentiles. A gentile may come to regret his actions and complain to God if his condition is not fulfilled.

פסחים ח׳ א:י״ח

וּכְהַאי גַּוְונָא לָאו מִצְוָה הוּא?! וְהָתַנְיָא: הָאוֹמֵר ״סֶלַע זוֹ לִצְדָקָה בִּשְׁבִיל שֶׁיִּחְיֶה בְּנִי״ אוֹ ״שֶׁאֶהְיֶה בֶּן הָעוֹלָם הַבָּא״ —

Pesachim 8a:18

The Gemara asks: And in a case like that, where there is personal interest intermingled with the performance of a mitzva, is it not nevertheless considered a mitzva? But wasn’t it taught in a baraita that one who says: I am contributing this sela to charity so that my son will live, or if he says: I am performing the mitzva so that I will be one destined for the World-to-Come,

פסחים ח׳ ב:א׳

הֲרֵי זֶה צַדִּיק גָּמוּר! דִּילְמָא בָּתַר דְּבָדֵק אָתֵי לְעַיּוֹנֵי בָּתְרַהּ.

Pesachim 8b:1

this person is a full-fledged righteous person as far as that mitzva is concerned? These ulterior motives, e.g., seeking a reward, do not detract from the value of the mitzva. The Gemara answers: There is still concern lest he look for the needle after he searched for leaven and completed the search. There is danger that since he already completed the mitzva, its merit will not protect him when he is searching for the needle.

DEFINITION #8: KEEPS THE VARIOUS "SIGNS"

ספר הזהר, פנחס פ״ה:תקע״א

וְאִי חָכָם, כְּמָה דְּאוֹקִימְנָא הַמַּחְכִּים לְכָל אָדָם, דְּאִתְּמַר (תהילים ק״ד:כ״ד) כֻּלָּם בְּחָכְמָה עָשִׂיתָ, יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִתַּמָּן. וְאִם הוּא מֵבִין דָּבָר מִתּוֹךְ דָּבָר בְּאוֹרַיְיתָא, יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִבִּינָה. וְאִם הוּא חָכָם בַּנְבִיאִים וּבַכְּתוּבִים, יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִנֶּצַח וְהוֹד. וְאִי אִיהוּ צַדִּיק גָּמוּר דְּנָטַר אוֹת בְּרִית, אוֹת שַׁבָּת, אוֹת יוֹמִין טָבִין, אוֹת תְּפִילִּין, יָהֲבִין לֵיהּ נֶפֶשׁ יְתֵירָה מִצַּדִּיק, וּבְכָל אֲתָר, נֶפֶשׁ יְתֵירָה מִמַּלְכוּת.

Zohar, Pinchas 85:571

"And if he is a wise person, as we have established — one who imparts wisdom to everyone, as it is said (Psalms 104:24), 'You have made them all with wisdom' — then he is given an additional soul from there. And if he understands one matter from another in Torah, he is given an additional soul from Binah (understanding). And if he is wise in the Prophets and the Writings, he is given an additional soul from Netzach and Hod. And if he is a completely righteous person who guards the sign of the covenant (circumcision), the sign of Shabbat, the sign of the holidays, and the sign of tefillin, he is given an additional soul from Tzaddik. And in every place, he is given an additional soul from Malchut."