A Thought from R' Tzadok (7a): Perfect Faults

צדיק ה' בכל דרכיו וחסיד בכל מעשיו

Hashem is just in all His ways and generous in all His actions.

Why do associate Hashem's perfect justice with "ways" and generosity with "actions"? Could the titles be reversed in their connection to Drachim and Ma'asim? Obviously by dissecting and defining all of the components in the Passuk we will come to learn why Tzadik is connected specifically to Drachav and Chassid to Ma'asav.

In the world of Ma'aseh, the world of concrete physicality in which we live it's impossible to be perfect. This is both macro and microcosmic in its truth. There is no such thing as a sin-free Tzadik. Everyone is subject to shortcomings. And even within the context of individual actions, the limitations of human nature force us to fall short of flawless Kavanah.

But this is only through an Olam HaZeh lens. If we were to perceive the true order of existence from the perspective of the Olam HaEmes we would find that the preordained journey of history has built within it every imperfection. While down here and working within the system of free-choice we must do the best we can. But the G-dly reality is that even our less-than-perfect outcomes and lack-luster end results are an intended part of the larger framework. (This is a central philosophy in the world of Ishbitz.)

This provides for a fresh perspective on the following Ma'amar Chazal."בתחלה עלה במחשבה לברוא העולם במדת הדין ראה שאין העולם מתקיים הקדים הקב"ה מדת הרחמים ושיתפה למדת הדין "- At first Hashem thought to create the world with strict justice, but the world could not last in such a manner, so in the end He conjoined mercy to the attribute of strict justice.

R' Tzadok suggests that תחלה is a reference the higher levels of the universe where the creation process begins. There everything is Din - strict justice. Even the failures and shortcomings that are to play out are tailor made to serve the end goals of creation. This is the meaning of בתחלה עלה במחשבה לברוא העולם במדת הדין. However, the masses can't function with full free-will if it is obvious that even when we fail it's still part of the divine plan. The paradox is simply to mind-boggling - ראה שאין העולם מתקיים. So what did Hashem do? He gave us the perspective that the world is moving on despite our failures, and this must be because of Hashem's kindness and generosity - הקדים הקב"ה מדת הרחמים ושיתפה למדת הדין. This screen of Midas HaRachamim leaves our free-will intact.

Now we can fully appreciate the Passuk we began with.

Hashem's "ways" (the means) is a reference to all of the stages of the creative process where Hashem calculates our misdeeds into the equation. Hashem is perfect and exacting in the creative process and the planning of history. This is the meaning of צדיק ה' בכל דרכיו.

But when it comes to the Ma'aseh, His final outcome (the ends) it comes across to us as though things have gone awry and only due to His kindness and benevolence will things end up right. וחסיד בכל מעשיו.

In this system of reality we maintain our free-will and the world still rolls on towards final perfection.