ADAPTED FROM HIS AUDIO SHIUR ON SICHOS HARAN #116

 What Defines Righteousness?

One of Rebbe Nachman’s students once spoke with him about a certain Jew, praising him as exceptionally honest and righteous. Rebbe Nachman responded that the term “righteous” in its conventional sense does not fully apply to a Jew. The common definition of righteousness refers to one who treats others well, follows the rules of society, and conducts themselves ethically. However, this righteousness is based on human logic and the necessity of societal order.

It is natural for societies to establish rules against theft and harm, as these promote coexistence. Such principles are dictated by logic, allowing people to live in harmony. While this is necessary, it is not the ultimate definition of righteousness for a Jew.

The Unique Holiness of the Jewish People

The Jewish nation is set apart by holiness, fulfilling mitzvos not because they align with societal norms, but because Hashem commanded them. David HaMelech expressed this in the pasuk: “Derech mitzvosecha arutz“— “I shall run along the path of Your mitzvos.” Rebbe Nachman interprets this to mean that even mitzvos that involve derech eretz (basic ethical behavior) are not performed because they are logical, but because they are divine commandments.

For example, one does not wear tefillin or observe Shabbos because it is socially acceptable. There is no inherent connection between civilization and these mitzvos. Rather, they are obeyed solely because Hashem decreed them. Similarly, laws between people— such as refraining from stealing—are not followed merely because they are logical but because they are Hashem’s will.

David HaMelech emphasized this idea in “Derech mitzvosecha arutz.” Many mitzvos overlap with societal laws, but a Jew’s observance is not driven by social contracts. A non-Jew may respect laws because they fear punishment or value peace, but a Jew adheres to mitzvos because Hashem commanded them.

Rebbe Nachman explains that the term “adam” (man) is uniquely applied to Jews. The Torah states: “Atem adam“—”You are called adam.” Other terms for man exist, such as gever, enosh, and ish, but adam represents the highest spiritual and intellectual level. Only Jews meritthis title, as their identity is deeply connected to Hashem and His mitzvos.

Absolute Commitment to Hashem’s Will

A truly devout Jew understands that refraining from theft or murder is not merely a matter of moral conviction or fear of punishment, but an act of obedience to Hashem. Even when a mitzvah aligns with natural inclinations—such as kindness or honesty—the Jew does it because it is a mitzvah, not because it is logical. This is why even a deeply compassionate Jew would say, “I do not steal because Hashem commanded it,” rather than because it is inherently wrong.

Similarly, when it comes to dietary laws, a Jew may find certain non-kosher foods repugnant, yet the proper perspective is: “These foods may be delicious, but I refrain from eating them because Hashem forbade it.” This conscious submission to Hashem’s will turns every aspect of a Jew’s life into an act of divine service.

The Test of King Shaul

A powerful example of this principle is the story of King Shaul. Despite being a righteous man who adhered to all 613 mitzvos, he lost his kingship because he failed to obey Hashem’s command to destroy Amalek. When Hashem, through the prophet Shmuel, instructed Shaul to eradicate Amalek, including its king, Agag, Shaul hesitated out of compassion.

While kindness is a noble trait, true obedience to Hashem requires putting personal feelings aside. Shmuel HaNavi, a man of extreme righteousness, demonstrated this by personally executing Agag, understanding that Hashem’s will must be fulfilled without hesitation. Shaul’s failure led to devastating consequences— Agag’s survival resulted in the birth of Haman, who later sought to annihilate the Jewish people.

Now, if Hashem were to command tirtzach, to go out and kill, would we ask whether it is right or wrong? A Jew should obey, no matter how much it goes against human instinct. When Shaul refrained from killing Agag, he did not commit an act of kindness but an act of disobedience.

This is why Shmuel HaNavi, who had never harmed an insect in his life, took a sword and killed Agag. This was not an act of violence but of fulfilling a divine mitzvah, just as one would perform Kiddush on Shabbos or put on tefillin.

The Consequence of Disobedience

By failing to follow Hashem’s directive completely, Shaul allowed Agag to survive long enough to father a descendant—Haman HaAgagi—who later threatened the entire Jewish nation. This illustrates that when Hashem commands something, there is an ultimate reason, even if it is not immediately clear to us.

Rebbe Nachman emphasizes that the true adam—the Jew—exists to fulfill Hashem’s mitzvos unconditionally. The first letters of “Derech mitzvosecha arutz” spell adam, reinforcing that true humanity is defined by serving Hashem with complete faith. The Zohar HaKadosh states that Hashem, the Torah, and the Jewish people are one entity, unified through divine service.

The Ultimate Reward for Emunah

Hashem promises that those who declare Shema Yisrael and serve Him with full emunah will receive a crown in Gan Eden. Just as we crown Hashem in this world, He will crown us in the World to Come.

May we merit to strengthen our faith, follow Hashem’s mitzvos with unwavering commitment, and witness the arrival of Mashiach, the rebuilding of the Beis HaMikdash, and Hashem’s ultimate reign over the world, speedily in our days. Amen.