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

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

Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah.

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

2) It is explained in the discourses on "Tziyon BeMishpat Tipadeh VeShaveha BeTzedakah" (from the Alter Rebbe and the Rebbeim who succeeded him^[8]) that this verse discusses two levels: Tziyon, which, though in exile and thus in need of redemption, is not in captivity, so its redemption is through mishpat (justice). The second level is "veShaveha," those who are truly captive, whose redemption is specifically through tzedakah. These two levels exist in a person — in the neshamah, which is the essence of a person (as Tanya ch. 32 says), "You are called 'adam'"^[9] because you resemble the Supernal^[10]. The neshamah exists as it is above, not clothed in the body — the essence of the soul, the innermost heart, etc. — and the part of the neshamah that is clothed in the body, which are the revealed powers of the soul, called the "foot" of the soul. The verse refers to Tziyon as the essence of the soul, the innermost heart, which cannot be in captivity or subjugation to the forces of evil, only in exile. In contrast, the soul powers that are clothed in the body can be in captivity, and for them it says, "veShaveha BeTzedakah" — even those powers that are truly captive in the forces of evil can be redeemed through tzedakah.

3) To explain the concept of the innermost heart (called Tziyon), the discourses^[12] bring the verse "VeHayu HaDevarim HaEileh Asher Anochi Metzavecha HaYom" ("And these words that I command you today") and the teaching^[14] that every day they should be new in your eyes. One must understand how this is possible, since Torah is truth and G‑d only demands according to one's ability^[16]. If a person is limited and subject to change, how can it always be new? The explanation is that this is due to the level of the innermost heart, which is above change^[17]. When the innermost heart is as it should be (i.e., revealed), it influences even the soul powers in the body and the garments of the soul — thought, speech, and action — so that even in them, Torah is as new. Through the revelation of the innermost heart, the revealed powers of the soul are also complete. This is why Israel is called Tziyon in this verse (as the Tzemach Tzedek explains^[18] that the interpretation of Tziyon as the city or all of Eretz Yisrael is somewhat forced, and he explains that Tziyon refers to the Jewish people), because Tziyon means a sign. When the innermost heart is revealed in a person, he becomes a sign — his entire being is only a sign of higher matters^[19].

4) The above interpretation (of the Tzemach Tzedek) that Tziyon refers to the Jewish people is based on the Yerushalmi^[20] on the verse "VeAsim Devarai BeFicha UvTzel Yadi Kisiticha... VeLomar LeTziyon Ami Atah" ("And I have put My words in your mouth... to say to Tziyon: You are My people"), which says that Israel is only called Tziyon in this verse. The Tzemach Tzedek explains^[22] that by fulfilling the three things in this verse — "VeAsim Devarai BeFicha" (Torah), "UvTzel Yadi Kisiticha" (gemilus chasadim, which includes all mitzvos^[25], which are garments^[26], "Kisiticha"^[27]), "LeNato'a Shamayim VeLeysod Aretz" (korbanos, for through korbanos the heavens and earth are sustained^[28], and through korbanos and tefillah there is a union of Zeir Anpin and Malchus, called heaven and earth^[29]) — by fulfilling these three, Israel is called Tziyon. When these three are complete, Torah study is with ultimate bittul, so that the speech is not from oneself but the word of G‑d, as with Moshe^[30], "VeAsim Devarai BeFicha" — G‑d's word is in his mouth^[31]. Similarly, mitzvah observance is with bittul, so that one's own existence is not felt, only that he is covered (Kisiticha) in the shadow of G‑d's hand, i.e., the mitzvos as they are G‑d's mitzvos^[32]. All the more so in the line of avodah, where one's service is "LeNato'a Shamayim VeLeysod Aretz"^[33]. As the Zohar says^[34], by engaging in Torah, one creates new heavens and earth, just as G‑d did with His speech. Through fulfilling these three in this way, the community of Israel is called Tziyon — they are not an independent existence, but only a sign of higher matters.

5) However, when there is a lack in the avodah of these three lines, due to our sins, even though sin is from the soul as clothed in the body, it also affects the essence of the soul. As it says^[35], "Shuvah Yisrael ad Hashem Elokecha ki kashalta ba'avonecha" ("Return, Israel, to the L‑rd your G‑d, for you have stumbled in your sin") — the stumbling is with the foot, but "Yisrael" is the letters of "li rosh" (my head), the head of the soul, and it says "Shuvah Yisrael" because the stumbling of the foot affects the higher soul. Like a person who stumbles with his foot, causing his head to fall. This is the idea of "Tziyon BeMishpat Tipadeh" — the essence of the soul, called Tziyon, needs redemption from the things that cover it, which prevent its revelation in the soul within the body. The redemption needed for Tziyon is not from captivity, for the essence of the soul cannot be in captivity, as it says^[36] "U'kvodi l'acher lo eten" ("My glory I will not give to another"), which refers to the innermost aspect of malchus, and in a person, the innermost heart, the innermost soul, even the essence of the soul — this cannot be given to another. The redemption needed for Tziyon is only to emerge from what covers it^[38]. This redemption is through mishpat, i.e., Torah, for through Torah study, the innermost heart is revealed. But to redeem the soul powers in the body, which are truly captive, tzedakah is needed — "veShaveha BeTzedakah." By redeeming them from captivity, there is a greater increase of light^[40], like the parable of a king's son who, when always at home, the joy is not so great, but when he was in captivity and then returns, the joy is much greater^[41]. Similarly, the joy of the future redemption, especially in the Three Weeks and the Nine Days, and especially on 17 Tammuz and Tisha B'Av, will be even greater than the joy of the regular festivals^[43].

6) The reason the redemption of the essence of the soul is through mishpat (Torah), and the redemption of the soul powers that were in captivity is through tzedakah (mitzvos), is because Torah and mitzvos themselves reflect these two aspects. Torah, even as it descends below and is studied by someone not pure, remains as it is above — the word of G‑d, as the Sages expound^[44] on the verse^[45] "Is not My word like fire?" Since Torah is not in a state of enclothement^[46], it cannot be in captivity^[47]. Still, it can be concealed^[48] due to the things in which it descends (even though it is not truly enclothed in them). Mitzvos, however, since they are enclothed in physical things — tzitzis in wool, tefillin in leather, 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] "I rejoice at Your word as one who finds great spoil" — in mitzvos, the concept of spoil is that one takes and removes from the forces of evil.

7) These two concepts (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 of Israel, for since every Jew is a complete world^[52], what is in each Jew is also in the collective, and vice versa. In each Jew^[53], through Torah, he is in the state of Tziyon BeMishpat Tipadeh; through mitzvos, in the state of VeShaveha BeTzedakah. Similarly, in the collective of Israel, there are two types: Yissachar and Zevulun, masters of Torah and masters of good deeds. Masters of Torah are Tziyon BeMishpat Tipadeh, masters of good deeds are VeShaveha BeTzedakah. More generally, this is the difference between tzaddikim and baalei teshuvah^[54]. For tzaddikim, captivity is not relevant^[55], especially those who are "my heart is void within me"^[56]. Still, even for them, redemption is needed, as sometimes a tzaddik is held responsible for the sins of the generation^[57], or as it says regarding Moshe, "Go down, for your people have corrupted themselves"^[59]. But since this descent is only due to external factors, even then he is not in captivity, for the tzaddik is only a sign of G‑dliness, just as G‑dliness is below^[60], the tzaddik's existence is that he is the emissary of the Supernal Man, and an emissary is like the sender^[61]. Therefore, even when he is in a descent, his redemption is through Torah, for in Torah this concept (that even below it is revealed G‑dliness) is more manifest. In contrast, the baal teshuvah's work is to extract sparks that have fallen and been captured by the forces of evil (like the verse "and he brought back his captives"^[62]), so their redemption must be similar — "VeShaveha BeTzedakah," their redemption is through tzedakah, which includes all mitzvos^[63]. The avodah of mitzvos is in the mode of captivity and spoil. As explained in Tanya^[64], the main avodah in these times before Moshiach is tzedakah (unlike the time of the Talmud, when Torah study was the main avodah), for to elevate the fallen Sukkah of David, even to the lowest levels, the avodah must be specifically in action, which is the act of tzedakah.

8) Similarly, in the dimension of world (space), there are these two concepts. The world of Atzilus is refined^[65], while the worlds of Beriah, Yetzirah, and Asiyah are described as "from there it separates," and specifically in the world of separation (Asiyah) is the avodah of practical mitzvos. Likewise, Eretz Yisrael is "the eyes of the L‑rd your G‑d are upon it from the beginning of the year to the end"^[66], whereas the lands of the nations are impure^[67]. To make the lands of the nations into Eretz Yisrael^[68] requires greater avodah — 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, the sun shines^[70], representing the Name Havayah, and the festivals are closer together. The Midrash^[71] says that when they go from summer to winter, it's like going to a distant place, and avodah in winter is harder. 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 the transformation of 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 does teshuvah and is immediately redeemed, and the main elevation of the future redemption^[74] is that Moshiach comes to bring even the tzaddikim to teshuvah^[75], for the novelty of the future redemption is this transformation.

9) Based on the above, we can understand why this verse mentions only two lines — Torah (mishpat) and tzedakah — even though there are three pillars, for the intent is to refer to the two general types in all aspects of world, year, and soul (similarly to the concepts of orot and kelim, the Name Havayah and the Name Elokim, etc.). In each, all three lines are needed. The redemption from exile — whether for masters of Torah and tzaddikim (soul), Eretz Yisrael (world), or meritorious days (year), whose redemption is Tziyon BeMishpat Tipadeh, or for masters of good deeds and baalei teshuvah, the lands of the nations, or days that are the opposite, whose redemption is VeShaveha BeTzedakah — is achieved through avodah in all three lines. As the Sages say^[76], "Whoever engages in Torah, acts of kindness, and prays with the community... it is as if he has redeemed Me and My children from among the nations," for the redemption of G‑d and Israel from among the nations is through avodah in all three lines (and specifically in a community^[77]). As explained above regarding Tziyon, that Israel is Tziyon through avodah in all three lines, and even more so when all three are complete. The reason it says "Tziyon BeMishpat Tipadeh" is because the redemption of Tziyon (in all three dimensions) is mainly through Torah; similarly, "VeShaveha BeTzedakah" is because the redemption of the captives (in all three dimensions) is mainly through tzedakah. Furthermore, even within mitzvos (tzedakah includes all mitzvos), there are all three lines: the halachah (Torah), the act in the physical object (gemilus chasadim), and the elevation of the physical (avodah), as with korbanos, where it says "rei'ach nichoach" (a pleasing aroma), which is the elevation from below to above^[78]. Similarly, tefillah (which corresponds to korbanos), as it says^[79] "a ladder set on the earth with its top reaching the heavens." Additionally, in every mitzvah there are the three aspects of thought, speech, and action, which are the three lines^[80]. Based on this, we can also understand the order of the three things (in the Sages' statement), Torah, gemilus chasadim, and tefillah (not the usual order), for the general redemption is through Torah and gemilus chasadim — Tziyon BeMishpat Tipadeh and VeShaveha BeTzedakah — but in every matter (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," which is established as the haftarah for the Shabbos before Tisha B'Av (for from Shabbos all the days are blessed^[83] — including Tisha B'Av), which is like G‑d's conduct of preceding the cure to the blow^[84], where G‑d's healing is such that He does not place the blow at all^[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 in the manner of Tziyon BeMishpat Tipadeh, and the redemption of the body and animal soul is in the manner of VeShaveha BeTzedakah (as explained in Tanya^[86], that the soul itself needs no rectification, and its descent is only to rectify the body and animal soul). For Torah and tzedakah to ascend and effect redemption in actuality, it is through tefillah, the line of avodah, as above^[87].

11) Through avodah in all three lines, in previous generations it was as if "He has redeemed Me" (in the sense of resemblance), as explained in Tanya^[88] regarding personal redemption. But now, when "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 chasadim, and prayer with the community, it will be actual redemption, in the manner of "pada v'shalom nafshi" (He has redeemed my soul in peace), for the true redemption in peace will be specifically with the coming of Moshiach, as explained by the Mitteler Rebbe^[90]. This is also what the Alter Rebbe wrote (in his letter upon returning from Petersburg^[91]): "When I read in Tehillim the verse 'pada v'shalom nafshi' I left in peace from the G‑d of peace." It is known^[92] that the main spreading of the wellsprings began after Petersburg. Therefore, he left in peace when he read the verse, because the main concept of "pada v'shalom" is in the future redemption (as above), and the spreading of the wellsprings is the preparation^[93] for this, to bring the Redeemer.

And through this, the way is opened and paved, 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 deliverance for himself and them, so that "pada v'shalom nafshi," "He has redeemed Me and My children from among the nations," will be realized very soon, with the true and complete redemption through Moshiach Tzidkeinu.

Summary

This maamar explains that the soul's essence (Tziyon) is redeemed through Torah, while its faculties (Shaveha) are redeemed through mitzvos, especially tzedakah. True redemption, both personal and collective, comes through the combined avodah of Torah, mitzvos, and tefillah, transforming exile into joy and preparing for the ultimate geulah.