Who is a full-fledged righteous person, צַדִּיק גָּמוּר?TB Rosh Hashana 4

Today’s daf TB Rosh Hashana 4 describes Darius aka Cyrus, the Persian king who permitted the Babylonian exiled Jews to return to Israel and rebuild the Temple, both as a good king and then as a corrupt king. Rabbi Yitzḥak tried to prove that Darius had an ulterior motive allowing the Jews to rebuild the Temple by quoting the verse: “‘That they may sacrifice offerings of sweet savor to the God of heaven, and pray for the life of the king and of his sons’ (Ezra 6:10). This shows that Cyrus did this solely for his own benefit, so that the Jews would sacrifice offerings and pray for him and his sons.” (Sefaria.org translation)

The Gemara wonders what’s so wrong with the person who also benefits in some way by giving tzedakkah. “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 (צַדִּיק גָּמוּר)? 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?” (Sefaria.org translation)

Many Rishonim and Akhronim are astounded by describing a person who observes a mitzvah in order to receive a reward as a full-fledged righteous person because Antigonos of Sokho taught in Pirke Avot “Do not be like service who serve their master on condition of receiving a reward…” (1:3)

Rabbeinu Hannaniel and Rabbi Moshe Hadarshan (in the ‘Arukh) amended our text to read “this is a completely acceptable act of tzedakkah (הרי זו צדקה גמורה)” meaning that the motive of giving tzedakkah does not nullify the reward of the mitzvah because it is considered a completely acceptable act of tzedakkah. The Meiri also interprets our text thusly. Rashi adds “If he is accustomed of doing so.” According to this understanding, the text is describing a person who gives a lot of tzedakkah and doesn’t constantly check to see whether the expected reward has been granted. Rabbi Shmuel Primi explains that the Mishnah in Pirke Avot describes a person who observes the mitzvah in accordance with the minimum requirements and no more. However, one who does more than required by increasing the amount of tzedakkah given is considered a righteous person even though he’s doing it for a reward because he’s doing more than what is required. Rebbeinu Nisin differentiates between a tzadik, a righteous person, and a hasid, a pious person. A righteous person behaves and observes the law. He gives tzedakkah what is appropriate for him. A pious person’s tzedakkah is on a higher level because he considers an ulterior motive a blemish.