1. Parshas Devarim and the Three Weeks
This week’s parsha, Devarim—Deuteronomy, is always read before Tisha B’Av—the Ninth of Av, the day we mourn the destruction of the Beis Hamikdash—Holy Temple. The three haftoros read before Tisha B’Av are known as the Sholosh D’Pur’anusa—the three of punishment or rebuke. These are selections from the prophets warning the Jewish people that if they do not return to Hashem, they will be punished and lose the Beis Hamikdash, as indeed happened. We read these in preparation for Tisha B’Av, which marks our national mourning for that destruction.
After these three weeks of rebuke come seven weeks of comfort, leading up to Rosh Hashanah. During those seven weeks after Tisha B’Av, we read haftoros of consolation. The cycle of readings thus mirrors the spiritual journey of this time: three weeks of warning and loss, followed by seven weeks of healing and hope.
2. The Haftorah: Tzion B’mishpot Tipodeh
The haftorah for Parshas Devarim concludes with the verse: Tzion b’mishpot tipodeh v’shoveha b’tzdokah—“Zion shall be redeemed with justice, and her captives with righteousness” (Yeshayahu 1:27). After verses describing punishment and rebuke—even comparing Israel unfavorably to animals who return to their masters—the haftorah ends on this note of hope and redemption.
Literally, “Tzion” refers to Jerusalem, as in “Ki mitzion teitzei Torah u’dvar Hashem miYerushalayim”—“From Zion Torah will go forth and the word of Hashem from Jerusalem.” In this verse, “Tzion” is Jerusalem itself, while “her captives” are its inhabitants who were exiled. The verse promises that both city and people will be redeemed: Zion through justice (mishpot) and her captives through righteousness (tzdokah). But beyond its literal meaning, every verse in Torah is meant to be applied personally—to our own inner exile and redemption.
3. The Ari Zal and Revealing Inner Torah
This shiur was given on the fifth day of Menachem Av, which is the yahrzeit—anniversary of passing—of the Ari Zal (Ari HaKodesh). The Ari taught that it is now a mitzvah to reveal the inner dimension of Torah—Kabbalah. In earlier generations even great scholars learned Kabbalah only privately or in small circles, but based on the Ari’s teaching it became more widespread and accessible. Much of Chassidus is rooted in his approach.
The Ari lived in Tzfat among other great sages like Rabbi Yosef Karo and Al-Kabatz. Though he passed away before age 40, his impact was immense. The Alter Rebbe’s path in Chassidus draws heavily from the teachings of the Ari Zal. Even our siddur today often follows his version (Nusach Ari). It is thus especially fitting on his yahrzeit to explore some ideas rooted in his teachings as filtered through Chassidus.
4. The Soul’s Exile and Redemption
The exile described by Yeshayahu is not only national but also personal: each person has a soul that can experience exile or captivity. Just as Am Yisrael was exiled from its homeland by foreign nations, so too our souls can be exiled from their true place or purpose.
The soul comes into this world with a mission: to overcome obstacles and reveal godliness within itself and within creation—pushing away all clouds and concealments to uncover holiness everywhere. However, sometimes instead of mastering love for Hashem and spiritual pursuits, a person becomes absorbed in material delights while neglecting their spiritual side. When this happens, it is as if one’s soul is held captive—its light not revealed or expressed.
This is what it means for “Tzion”—a level within our soul—to need redemption through mishpot (Torah study) and tzdokah (acts of kindness). Each Jew has an inner Zion that must be redeemed from its own captivity.
5. What Is “Tzion”? Marker and Essence
The word “Tzion”, besides being another name for Jerusalem, literally means “a marker.” For example, when visiting a cemetery people speak about going to a Tzion, meaning a grave marker. A marker indicates there is something present even if unseen—a presence not revealed but signified by its marker.
This concept applies spiritually: there is an essence within each soul called “Tzion,” a core point that cannot be taken captive or lost no matter what happens externally. This essence always remains pure within every Jew regardless of observance or awareness. However, while it cannot be captured or sullied, it may need to be redeemed in the sense that it should shine forth into one’s life.
Beyond this essence are expressions or faculties of the soul: thought, emotion, desire to love Hashem or understand Him. These expressive aspects can indeed fall into captivity when they are misused for material pursuits rather than spiritual ones. Thus “Tzion b’mishpot tipodeh v’shoveha b’tzdokah”—“Zion will be redeemed with justice [Torah], her captives [the expressive faculties] with righteousness [tzedakah].”
6. The Creation and Descent of Souls
The Medrash teaches that not everything was created during the six days described in Bereishis. Some things were created earlier in Hashem’s thought: among them are souls (Neshamas Yisrael). While angels were created during those six days (with differing opinions about exactly when), souls originate from Hashem’s thought itself—before creation proper began.
Soul creation means there was once no soul at all—and then suddenly there were many souls created as root entities destined later to become individual souls for each Jew throughout history. These high souls are then fused into physical bodies—Hashem blows them into us—uniting something supremely spiritual with something physical.
This descent has a purpose: yeridah tzorach aliyah—a descent for the sake of ascent. Not only does this elevate the body by infusing it with holiness but also allows even these lofty souls themselves to reach new heights through their journey below.
7. Sovev U’memalei Kol Almin—Two Divine Lights
Kabbalah describes two types of Divine energy: Memalei kol almin—“that which fills all worlds,” meaning measured Divine energy tailored to each vessel (like water filling a cup); and Sovev kol almin—“that which surrounds all worlds,” an infinite light not limited by vessels but encompassing everything equally.
Memalei represents gradual revelation according to capacity—each being receives what it can contain without being overwhelmed (like electricity matched to a bulb). Sovev represents transcendent Divine presence beyond any limitation or measure—so powerful it cannot enter vessels directly but surrounds them conceptually.
This duality explains how our high soul remains connected even after descending into a body: Sovev keeps Memalei anchored within us so we don’t lose our connection entirely until our time comes (after 120 years), at which point Sovev releases Memalei back above.
8. Daily Prayer: Moide Ani and Perspective Shift
The order of morning blessings reflects these ideas about soul descent and connection:
- Moide Ani Lefanecha: I thankfully acknowledge before You… expressing gratitude upon waking up.
- Elokai neshama shenasata bi: The soul You gave me… It is pure.
- You created it (barasa)—level of Briah.
- You formed it (yatzarta)—level of Yetzirah.
- You blew it into me (nafachtabi)—fusion into body.
- You guard it within me (mishamra bekirbi)—Sovev kol almin keeping everything together.
The phrase “Moide Ani Lefanecha”, usually translated as ‘I thankfully acknowledge,’, actually means admitting Hashem’s perspective over our own limited view. From our perspective existence feels real because we see/touch/experience it (‘yesh me’ayin’: something from nothing). But from Hashem’s perspective only He is truly real—all else depends entirely on His constant giving (like a child thinking he earned money when really his parents paid behind-the-scenes).
9. Intellectual vs Emotional Connection to Hashem
Acknowledging Hashem’s truth intellectually isn’t enough—it doesn’t necessarily motivate action or change behavior deeply enough on its own.
The classic example cited by Chassidus (from Gemara) is the thief who prays for success while breaking into someone’s house! He believes in Hashem enough to pray but doesn’t connect belief with behavior.
That’s why davening continues beyond Moide Ani—to develop emotional connection through praise (Pesukei D’zimra), Shema (accepting Hashem), Amidah (standing before Him). Only when intellect leads to feeling does faith become transformative rather than abstract.
If one’s emotions remain captive—focused on material things rather than love/fear/joy toward Hashem—the solution lies in redeeming them through Torah study (mishpot) and acts of kindness (tzdokah).
10. Redeeming Ourselves Through Kindness
The mimer concludes that when we feel stuck spiritually—or emotionally down—the best way out is through helping others.
Acts of kindness awaken compassion Above as well as below:
- Tzedakah can mean giving money—but also giving time, support, encouragement.
- If you feel down about yourself, do something good for someone else—it works wonders both practically and spiritually.
- If you have mercy on others Hashem will have mercy on you—that’s how you redeem your own inner exile.
In summary: Our inner Tzion—the essence-point within—is always pure but needs redemption through Torah study (mishpot) so its light shines outwards.
Our emotional faculties may fall captive when misdirected toward materialism—but can be freed through acts of tzedakah/kindness.
And ultimately even suffering/descent has hidden purpose—a springboard for greater elevation yet to come.
Though we may not understand why tragedies happen—and sometimes feel lost or angry—we trust that Hashem sees what we cannot see behind-the-scenes.
Our task meanwhile is not just intellectual admission but heartfelt connection—and practical action—to bring redemption closer both personally and nationally.