013 —מאמרים מלוקט חלק ד - ערב ר"ח מנחם-אב, תשל"ה

B"H, Yom HaShlishi SheHukpal Bo Ki Tov, Eve of Rosh Chodesh Menachem Av, 5735.

Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah.

Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah^[1]—this verse appears at the beginning of Sefer Yeshayahu, whose theme, as its name implies (Yeshayahu from the word yeshuah^[2]), is salvation. As the Gemara says^[3], "Yeshayahu is all consolation." Even those prophecies in Yeshayahu that do not seem to be about salvation are, in truth, also about salvation and consolation, as explained in Kabbalah^[4]: they are gevurot that have been sweetened. Since the future redemption will come through the sweetening of gevurot, Yitzchak will be the main figure^[5]—as the Gemara says, in the future they will say to Yitzchak, "You are our father," for Yitzchak represents gevurot. Thus, in Yeshayahu, there are salvations that are open kindnesses, and salvations that are sweetened gevurot—gevurot transformed into chassadim^[6] (which are even higher^[7] than revealed kindnesses). Similarly, the prophecy at the beginning of the book contains both types, concluding with "Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah," as will be explained.

2) It is explained in the discourses on "Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah" (by the Alter Rebbe and the Rebbeim who succeeded him^[8]) that this verse speaks of two levels. Tziyon—though in exile and thus in need of redemption—is not in captivity, so its redemption is through mishpat (justice). VeShaveha—those who are truly captives—are redeemed specifically through tzedakah. These two levels exist within a person: the neshamah, which is the essence of a person (as Tanya ch. 32 explains), for "you are called Adam"^[9] because "I will resemble the Supreme"^[10]. The neshamah exists as it is above the body—its essence, the inner heart, etc.—and the part of the neshamah that is invested in the body, which are generally the revealed faculties of the soul, called the "foot" of the neshamah. The verse says, "Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah": Tziyon refers to the essence of the neshamah, the inner heart, which cannot be truly captive or enslaved to the forces of evil, only in exile. But the faculties of the neshamah that are invested in the body can be in captivity, and for them it says, "VeShaveha BeTzedakah"—even those faculties of the soul that are truly captive in the mundane are redeemed through tzedakah.

3) To explain the concept of the inner heart (called Tziyon), the above discourses^[12] bring the verse, "VeHayu HaDevarim HaEileh Asher Anochi Metzavecha HaYom" (Devarim 6:6)^[13], and our Sages say^[14] that every day these words should be as new to you. We must understand how this is possible—since this idea, like all truths of Torah, must be real^[15], and since "the Holy One only demands according to one's ability"^[16], it must be possible for a person to reach this. But since a person is limited and subject to change, how can it be that every day the Torah is truly new to him? The explanation (as understood from the above discourses) is that this is due to the inner heart, which is above change^[17]. Therefore, when the inner heart is as it should be (i.e., revealed), it affects even the faculties of the soul invested in the body, and even the garments of the soul—thought, speech, and action—so that in them too, Torah is as new, for the revelation of the inner heart brings wholeness to all the soul's faculties. This is why Israel is called Tziyon in this verse [as the Tzemach Tzedek explains^[18], the interpretation that Tziyon refers to the city or all of Eretz Yisrael is somewhat forced; rather, Tziyon refers to the Jewish people], for Tziyon means a sign, and when the inner heart is revealed in a person, he is a Tziyon—a sign ("ana simana be'alma"^[19]), his whole being is only a sign of higher realities.

4) The above interpretation (of the Tzemach Tzedek) that Tziyon refers to the Jewish people is based on the Yerushalmi^[20] on the verse "Va'asim Devarai Beficha Uvetzel Yadi Kisiticha Lintoa Shamayim Velisod Eretz VeLomar LeTziyon Ami Atah" (Yeshayahu 51:16)^[21]: "We searched all of Scripture and found that Israel are called Tziyon only here." The Tzemach Tzedek^[22] explains that through the three things in this verse (according to the Yerushalmi's interpretation)—"Va'asim Devarai Beficha" refers to Torah ["Davar Hashem" is halachah^[23], i.e., Torah^[24]]; "Uvetzel Yadi Kisiticha" refers to gemilus chassadim [which includes all mitzvos^[25], and mitzvos are garments^[26], "kisiticha"^[27]]; "Lintoa Shamayim Velisod Eretz" refers to korbanos [for through korbanos the statutes of heaven and earth are maintained^[28], and through korbanos (and tefillah) there is a union of Zeir Anpin and Malchus, called heaven and earth^[29]]. Through fulfilling these three things, Israel are called Tziyon. That is, when these three are complete (as hinted in this verse), Torah study is with total bittul, so that the speech is not from oneself but "the word of Hashem" is spoken through him, as with Moshe^[30]—this is "Va'asim Devarai Beficha," that Hashem's word is spoken through his mouth^[31]. Similarly, his mitzvah observance is with bittul, so that his own existence is not felt, but he is covered ("kisiticha") in the shadow of Hashem's hand, i.e., mitzvos as they are Hashem's mitzvos^[32]. All the more so in the path of avodah, where his service is to "plant heavens and establish earth"^[33]. (As the Zohar says^[34], through involvement in Torah, new heavens and earth are created, paralleling Hashem's own speech.) Through fulfilling these three in this way, the Jewish people are called Tziyon, not as an independent entity, but as a sign of higher realities.

5) However, when there is a deficiency in avodah in these three lines, due to our sins, even though sin comes from the soul as invested in the body, it still affects the essence of the soul. As it is written^[35], "Shuvah Yisrael ad Hashem Elokecha ki chashalta ba'avonecha"—the stumbling is in the "foot," but "Yisrael" is the "head" of the soul, and yet it says "return, Yisrael," because the fall of the foot affects the head as well. Like a person who stumbles with his foot, causing his head to fall too. This is the meaning of "Tziyon BeMishpat Tipadeh": the essence of the soul, called Tziyon, needs to be redeemed from the things that cover it, which prevent its revelation in the soul as invested in the body. The redemption of Tziyon is not from captivity, for the essence of the soul cannot be captive, as it is written^[36], "Uchvodi le'acher lo eten"—"My glory" refers to the inner aspect of malchus, and in a person, the inner heart, the inner soul, up to the essence of the soul, which cannot be given to another^[37]. The redemption needed for Tziyon is only to emerge from concealment^[38] [see also the explanation in Tanya^[39] and the discourses on "Padah Beshalom Nafshi" about the redemption of the general Shechinah from exile and the redemption of each individual spark of the Shechinah in every Jew's soul, and that it is specifically through peace]. This redemption is through mishpat, i.e., Torah, for through Torah study, the inner heart is revealed. But to redeem the faculties of the soul (as invested in the body), which are truly captive, tzedakah is needed—"VeShaveha BeTzedakah." By redeeming them from captivity, there is a greater advantage of light^[40], as in the parable of a king's son who, when always at home, does not bring as much joy as when he was in captivity and returns home, bringing great joy to both father and son^[41]. Similarly, it is known^[42] that the joy in the future, especially during the Three Weeks, the Nine Days, and particularly on the 17th of Tammuz and Tisha B'Av, will be much greater than the regular festivals, for these days will be transformed into joy and gladness^[43], a joy even greater than the usual festivals.

6) The very reason and explanation for why the redemption of the essence of the soul is through mishpat (Torah), and the redemption of the faculties of the soul in captivity is through tzedakah (mitzvos), is because Torah and mitzvos themselves parallel these two concepts. Torah, even as it descends below, and even when learned by someone who is not pure, remains as it is above—the word of Hashem, as the Sages expound^[44] on the verse^[45] "Is not My word like fire". Since Torah is not truly invested^[46], it cannot be in captivity^[47]. Still, it can be in a state of concealment^[48]. Mitzvos, however, since they are invested in physical things—tzitzis in wool, tefillin in parchment, etc.—and even mitzvos of the heart must be felt in the physical mind and heart, can be in captivity^[49]. As explained elsewhere regarding the verse^[50] "Sas anochi al imrasecha kemotzei shalal rav"—mitzvos are like spoils, taken from the forces of evil.

7) The two concepts above (Tziyon BeMishpat Tipadeh and VeShaveha BeTzedakah) exist in all three dimensions: world, year, and soul^[51]. In the soul, they exist both in every individual Jew and in the collective Jewish people [since every Jew is a complete world^[52], what is true for the individual is true for the collective, and vice versa]. Each Jew, through Torah, is in the state of Tziyon BeMishpat Tipadeh, and through mitzvos, in the state of VeShaveha BeTzedakah. Similarly, in the collective, there are two types: Yissachar and Zevulun, masters of Torah and masters of good deeds. Masters of Torah are Tziyon BeMishpat Tipadeh, and masters of good deeds are VeShaveha BeTzedakah. More generally, this is the difference between tzaddikim and baalei teshuvah^[54]. For tzaddikim, captivity is not possible, as it says, "No harm befalls the tzaddik"^[55], and especially those tzaddikim whose "heart is void within them"^[56]. Still, even they can experience exile, as sometimes the tzaddik is held accountable for the sins of the generation^[57], or as with Moshe, "Go down, for your people have corrupted themselves"—the sin of the people causes a descent^[58] even in him^[59]. But since the descent (even when he is held accountable for the generation's sin) is only due to external factors, he is never truly captive, for the tzaddik is only a sign (of G‑dliness), as G‑dliness is below^[60], his whole being is that he is the emissary of the Supreme, and "the emissary of a person is like the person himself"^[61]. Therefore, even when he is in a state of descent, his redemption is through Torah, for in Torah, G‑dliness is always revealed. In contrast, the baal teshuvah's work is to extract the sparks that have fallen and been captured by the forces of evil (similar to, in holiness, "Vayeshev mimenu shevi"^[62]), so their redemption must be similar—"VeShaveha BeTzedakah," their redemption is through tzedakah, which includes all mitzvos [for the whole body is included in the right side^[63]]. The avodah of mitzvos is in the manner of captivity and spoils. As explained in Tanya^[64], the main avodah in these times before Mashiach is tzedakah (unlike the time of the Gemara, when Torah study was the main avodah), for to elevate the fallen Sukkas David, down to the lowest levels, the avodah must be specifically in action, which is the act of tzedakah.

8) Similarly, in the dimension of world—place—there are these two concepts. The world of Atzilus is refined^[65], while the worlds of Beriah, Yetzirah, and Asiyah are "worlds of separation," and specifically in the world of Asiyah is the avodah of practical mitzvos. Likewise, Eretz Yisrael is "the land that the eyes of Hashem are upon from the beginning to the end of the year"^[66], while the lands of the nations are impure^[67]. To transform the lands of the nations into Eretz Yisrael^[68] requires the greater avodah of VeShaveha BeTzedakah. Similarly, in the dimension of year—time—there are also these two types. Generally, this is the difference between summer and winter, as explained elsewhere^[69]: in summer, avodah is easier, for the sun shines^[70], representing the Divine Name Havayah (and the festivals are more frequent in summer). As the Midrash says^[71], when they go from summer to winter, it is to a distant place, and it is not the season to go and come. That is, avodah in winter is more distant and difficult than in summer. Similarly, there is a difference between meritorious days and days that are the opposite^[72]. Avodah in the latter is like VeShaveha BeTzedakah, where Israel, through their avodah, transform these days into joy and gladness, in the future redemption. This transformation is achieved specifically through teshuvah, for teshuvah is "transforming darkness to light," which is the advantage of the baal teshuvah over the tzaddik. This is also the connection between the future redemption and teshuvah^[73] ["Israel will do teshuvah and immediately be redeemed"^[74], and the ultimate elevation of the future redemption^[75] is that Mashiach will bring even tzaddikim to teshuvah], for the novelty of the future redemption is transformation.

9) Based on the above, we can understand why this verse mentions only Torah (mishpat) and tzedakah, even though there are three lines, because the intent of Torah (mishpat) and tzedakah in this verse is the two general types in all aspects of world, year, and soul (similarly, the concepts of orot and kelim, the Divine Names Havayah and Elokim, etc.). In each, avodah in all three lines is needed. For redemption from exile—whether in those areas [masters of Torah and tzaddikim (soul), Eretz Yisrael (world), and meritorious days (year)] whose redemption is through Tziyon BeMishpat Tipadeh, or in those areas [masters of good deeds and baalei teshuvah, lands of the nations, and days that are the opposite of merit] whose redemption is through VeShaveha BeTzedakah—is achieved through avodah in all three lines. As our Sages say^[76], "Whoever engages in Torah, gemilus chassadim, and prays with the community, it is as if he redeemed Me and My children from among the nations," for the redemption of Hashem and Israel from the nations is through avodah in all three lines (and in a communal manner^[77]). As explained above regarding Tziyon, Israel are Tziyon through avodah in all three lines [and even more so, when all three are complete]. The verse says "Tziyon BeMishpat (Torah) Tipadeh" because the redemption of Tziyon (in all three dimensions) is mainly through Torah, and similarly, "VeShaveha BeTzedakah"—the redemption of the captives (in all three dimensions) is mainly through tzedakah. Additionally, within mitzvos themselves (since tzedakah includes all mitzvos), there are all three lines: the halachah is Torah, the act in the physical object is gemilus chassadim, and the elevation of the physical (through the mitzvah) is avodah, as with korbanos, where "rei'ach nichoach" (the scent) represents elevation from below to above^[78], and similarly, prayer (which corresponds to korbanos), as it says^[79], "a ladder set on the earth with its top reaching heaven." Also, in every mitzvah there are the three aspects of thought, speech, and action, which are the three lines^[80]. Based on the above, we can also understand the order of these three things (in the Sages' statement): Torah, gemilus chassadim, and prayer (not in the usual order), for the general redemption is through Torah and gemilus chassadim—Tziyon BeMishpat Tipadeh and VeShaveha BeTzedakah—but in each aspect (especially in redemption from exile^[81]), all three lines are needed, and prayer with the community^[82].

10) This is "Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah"—this verse is established as the haftorah of the Shabbos before Tisha B'Av (from which all the days are blessed^[83], including Tisha B'Av), which is like Hashem's conduct of "preceding the cure to the blow"^[84], where Hashem's cure is such that "I will not place upon you"^[85]. Through this, the redemption of every Jew is effected, both in his soul and in his body and animal soul: the redemption of the soul is generally through Tziyon BeMishpat Tipadeh, and the redemption of the body and animal soul is through VeShaveha BeTzedakah [as explained in Tanya^[86], the soul itself needs no rectification, its descent is only to rectify the body and animal soul]. For Torah and tzedakah to ascend above and effect redemption in actuality, it is through prayer, the line of avodah, as above^[87].

11) Through avodah in all three lines, in previous generations it was as if "He redeemed Me" (with a kaf of comparison), as explained in Tanya^[88] regarding personal redemption. But now, as "He stands behind our wall," and as known from the talk of the Baal HaGeulah (12-13 Tammuz), that all the refinements have been completed and only a little push is needed^[89], now, through Torah, gemilus chassadim, and prayer with the community, it will be "He redeemed Me" literally, and in the manner of "Padah Beshalom Nafshi," for the true redemption in peace will be with the coming of Mashiach, as explained by the Mitteler Rebbe^[90]. This is also what the Alter Rebbe wrote (in his Igros Kodesh upon returning from Petersburg^[91]): "When I read the verse 'Padah Beshalom Nafshi,' I left in peace from Hashem, peace." It is known^[92] that the main spreading of the wellsprings began after Petersburg. Therefore, he left in peace when reading "Padah Beshalom Nafshi," for the main redemption in peace is in the future redemption (as above), and the spreading of the wellsprings is the preparation^[93] for this, for the coming of Mashiach.

And through this, he opened and paved the way, so that every individual can (and therefore must) engage in this preparation and bring the redemption by doing what depends on him, as the Rambam rules^[94]: through one action (whether in deed, speech, or thought), he tips himself and the entire world to the side of merit and brings salvation and rescue to himself and them, so that "Padah Beshalom Nafshi," "He redeemed Me and My children from among the nations," will be fulfilled, speedily and in our days, with the true and complete redemption through Mashiach Tzidkeinu.

Summary

The Rebbe explains that the soul's essence (Tziyon) is redeemed through Torah, while its faculties (the "captives") are redeemed through tzedakah. Both aspects are necessary for complete redemption, paralleling the transformation of exile into joy, and are achieved through Torah, mitzvos, and heartfelt prayer.