015 —מאמרים מלוקט חלק ד - ש"פ דברים, שבת חזון, תשל"ה

B"H, Shabbos Parshas Devarim, Shabbos Chazon, 5735.

Tzion BeMishpat Tipadeh VeShaveha BeTzedakah.

"Tzion BeMishpat Tipadeh VeShaveha BeTzedakah"^[1], as explained by the Alter Rebbe^[2] and the Tzemach Tzedek^[3] (and our Rebbeim after them), Tzion refers to the inner dimension of the heart. It is called Tzion, meaning a sign, because the inner heart is a sign and marker above. In this aspect, captivity cannot occur, G‑d forbid, but it still requires redemption, which is accomplished through Mishpat, meaning Torah, as translated "like the original law"^[4] (KeHilchasa Kadmaysa). The "captives" are the revealed powers of the soul as they are invested in the body, the "foot" of the soul, which are truly in captivity, and their redemption from captivity is specifically through tzedakah, which is the act of mitzvos, as previously explained (in the maamar beginning Tzion BeMishpat^[5]) at length.

12) According to this explanation, Tzion BeMishpat Tipadeh (redemption through Torah) is higher than VeShaveha BeTzedakah (redemption through mitzvos), as is explained in many places that Torah is higher than mitzvos. However, in the Tzemach Tzedek's notes on Nach^[6] on the verse Tzion BeMishpat Tipadeh VeShaveha BeTzedakah, he brings an interpretation that VeShaveha refers to "to return the righteous through teshuvah." Tzion refers to tzaddikim^[7], and the "captives" of Tzion are the concept of returning tzaddikim through teshuvah^[8], and the redemption of tzaddikim is through Torah, whereas returning tzaddikim through teshuvah is accomplished specifically through tzedakah. According to this interpretation, VeShaveha BeTzedakah is higher than Tzion BeMishpat Tipadeh, and not only that, it is an incomparable elevation. This is also evident from the fact that returning tzaddikim through teshuvah is accomplished specifically by Moshiach, as it is said^[9] "Moshiach comes to bring tzaddikim to teshuvah," and the level of Moshiach's soul is infinitely above the levels of other souls, as is known from the writings of the Arizal^[10], that the level of soul attained by the greats of Israel until Moshiach is only in the levels of Naran"ch, and Adam HaRishon attained Chayah, whereas Moshiach will attain Yechidah, the general Yechidah of all Israel. The elevation of the level of Yechidah over Naran"ch is an incomparable elevation. This is also evident from the fact that Yechidah is from the term "Yachid" (singular), which indicates that it has no comparison to the levels of Naran"ch. As is known^[11] the difference between "Yachid" and "Echad": "Echad" implies there is a relation to something else [even though "Echad" is not like "Rishon" (first), which implies a second, but "Echad" means there is one and no second^[12], nevertheless, the very need to say "and there is no second" implies that there could be a second, in relation to it, etc.], whereas the term "Yachid" itself indicates there is no second to it. From this, we understand the great elevation of returning tzaddikim through teshuvah, since this is one of the matters that will be innovated specifically by Moshiach, the level of Yechidah.

13) This interpretation, that the level of VeShaveha BeTzedakah is higher than Tzion BeMishpat Tipadeh, is consistent with the explanation in Likkutei Torah and Sefer HaLikutim of the Arizal^[13] on the verse Tzion BeMishpat Tipadeh [although there he explains both levels in a lower context], that Tzion is the point of Tzion, the foundation in Nukvah, and since it is hollow and the lights are revealed there, it is a place where the external forces can grasp, and therefore it says that through Mishpat, etc., it is redeemed and the external forces are pushed away, but this is only so that they do not grasp it, and it remains recognizable in its place, but it does not yet ascend to its original place and leave them entirely. But to extract it from among them and elevate it to its original place, one must perform tzedakah, etc., and this is "VeShaveha BeTzedakah"—to return it to its place requires tzedakah, and in the merit of tzedakah it will return to its original place. Thus, VeShaveha BeTzedakah is higher than Tzion BeMishpat Tipadeh. This is also understood simply, as it says there, that Mishpat (even though Mishpat is mercy^[14]) is according to the letter of the law, whereas tzedakah is beyond the letter of the law.

14) It is explained elsewhere^[15] that interpretations on a single verse are related to each other, and from this we understand that the interpretation that VeShaveha BeTzedakah is lower than Tzion BeMishpat Tipadeh is connected to the interpretation that VeShaveha BeTzedakah is higher than Tzion BeMishpat Tipadeh (and this is similar to what is known^[16] regarding the "reversed seal"). The idea is as follows: it is known^[17] from our Sages^[18] that "Talmud is greater" now, but in the days of Moshiach, action will be greater. Talmud and action are analogous to plant and inanimate, and in the future, action will be greater, because then the advantage of the inanimate will be revealed. This is similar to what is explained^[19] on the verse "Vayigash Eilav Yehudah" regarding the difference between the Mishkan and the Beis HaMikdash [which is especially relevant to Shabbos Chazon, as the Rebbe from Paritch^[20] wrote: the depth of this matter (that on Shabbos Chazon everyone is shown the future Beis HaMikdash) will be explained together with what is explained elsewhere regarding "Vayigash Eilav Yehudah," "the beams of our houses," etc.]. The Mishkan was made of acacia wood, cedar, plant, whereas the Beis HaMikdash was specifically of stone and earth (and it is forbidden to make a protruding tree there, as it says^[21] "Do not plant for yourself an Asherah, any tree"). Because in the Beis HaMikdash, the advantage of the inanimate was revealed. The main revelation of the inanimate will be in the future (in the third Beis HaMikdash), when Yehudah (the inanimate) will be elevated above Yosef (the plant), as it says^[22] "Behold, I take the stick of Yosef... and I will put them upon it, the stick of Yehudah... and My servant David will be king over them... and David My servant will be their prince forever"^[23]. This is also why in the future action will be greater, because the essence of David is action^[24], as explained elsewhere^[25] regarding the difference between David and Yehonasan (from the phrase "Yehudah and Yosef"), the son of Shaul. Yehonasan, son of Shaul, represents Talmud (his service was through intellect, whereas "to listen is better than a good sacrifice" (the acceptance of David), and it is said that Shaul is from "Rechovos HaNahar," which refers to understanding and comprehension, Talmud), and David is the aspect of action. It is said, "until David became great."

15) Although now Talmud is greater, nevertheless, there are several matters (even now) in which action is superior to Talmud. For example, Torah study is set aside for a mitzvah that cannot be done by others^[26]. The content of Iggeres HaKodesh, the maamar beginning "Ihu VeChiyohai" [written by the Alter Rebbe in the village of Piena in the days before his passing^[27]] is about the superiority of practical mitzvos. The reason that even now the advantage of action is emphasized can be explained because all the revelations of the future depend on our actions and service throughout the time of exile^[28], and since in the future action will be greater, therefore even now the advantage of action is emphasized, for through this will come the revelation of the future, when action will be greater. Similarly, it is explained in Iggeres HaKodesh^[29] that our Sages only said "Torah study is equal to acts of kindness" in their days, but in these times, in the footsteps of Moshiach, the main service of Hashem is the service of tzedakah.

16) Based on this, the two interpretations of VeShaveha BeTzedakah are reconciled: the interpretation that VeShaveha BeTzedakah is lower than Tzion BeMishpat Tipadeh is similar to "Talmud is greater." However, from the perspective that in the future action will be greater [and this concept exists even now, as explained above], from this perspective, VeShaveha BeTzedakah is higher than Tzion BeMishpat Tipadeh. Just as with tzedakah, from the perspective of the future, it has an advantage over Torah, so too with teshuvah (VeShaveha), which has an advantage over Torah, as our Sages said^[30]: "They asked the Torah... they asked the Holy One, blessed be He, He said: let him do teshuvah and he will be forgiven." However, this advantage of teshuvah comes after Torah precedes it, which is why it first says "they asked the Torah," etc. [and similarly regarding asking wisdom, prophecy, etc.], because first there must be the aspect of [wisdom, prophecy, and] Torah, and from this comes the advantage of teshuvah, whose true quality will be revealed in the future, and Moshiach comes to bring tzaddikim to teshuvah, and our Sages said that the future redemption will come specifically through teshuvah, that Israel will do teshuvah and immediately be redeemed^[31], may it be very soon.

Summary

This maamar explores the verse "Tzion BeMishpat Tipadeh VeShaveha BeTzedakah," analyzing the interplay between Torah, mitzvos, and teshuvah. The Rebbe teaches that while Torah is currently considered higher, in the future, action—especially tzedakah and teshuvah—will be revealed as even greater, leading to the ultimate redemption.