English translation — מאמר ציון במשפט תפדה תשמ"א

With the help of Heaven.

Shabbos Parshas Devarim,

Shabbos Chazon,

Erev Tisha B'Av 5741*

"Tzion will be redeemed through justice, and her captives through charity."

And the Rebbe

(the Rebbe Rashab)

of blessed memory, in his maamar beginning with the words "Zeh" of the year 5666,

notes that the intention of "Tzion" here is not the city of Tzion

[specifically]

but rather

[the collective]

of Israel,

and [asks] why does it say "Tzion."

And he also notes what is written "and her captives," etc.,

who are the captives.

[And it can be said,

that this note as well

(who are the captives)

is based on what was said before, that the intention of "Tzion" here is the collective of Israel.

For there are commentators

that "Tzion" refers to the city of Tzion and "her captives" refers to Israel.

But according to the interpretation

(in the maamar)

that "Tzion" refers to Israel,

what are the two categories of "Tzion" and "her captives"?]

And also, what is the concept that the redemption of Tzion will be through justice and the redemption of the captives through charity.

2)

And the point of the explanation

(according to what is explained in the Reshimos of the Tzemach Tzedek on the verse

and in the aforementioned maamar),

is that "Tzion" refers to Israel who engage in Torah and mitzvos,

and they are called by the name "Tzion" because they are distinguished in Torah and mitzvos.

[And as it is brought in the Yerushalmi

on the verse

"And I have placed My words in your mouth and with the shadow of My hand I have covered you, to plant the heavens and to lay the foundations of the earth, and to say to Tzion, 'You are My people,'"

we searched through all of Scripture and did not find that Israel is called "Tzion" except this

(that it is said)

"and to say to Tzion, 'You are My people.'"

And the explanation of this is known,

that this verse speaks of the three things upon which the world stands,

Torah, service, and acts of kindness.

"And I have placed My words in your mouth" — this is Torah,

"and with the shadow of My hand I have covered you" — this is acts of kindness,

"to plant the heavens and to lay the foundations of the earth" — these are the offerings

(as it is brought in the Yerushalmi there).

And this is [the meaning of] "we did not find that Israel is called Tzion except this,"

because this [name] that Israel is called by the name "Tzion" is through their engagement in Torah, service, and acts of kindness,

which are the entirety of all Torah and mitzvos.]

And "her captives" are those who do not engage in Torah,

who are literally in captivity

[and "captives" (shiveha) is from the term captivity (shivyah)]

in body and the animal soul.

And this is [the meaning of] "Tzion will be redeemed through justice and her captives through charity,"

that the redemption of those who engage in Torah is through justice,

according to the line of law,

in contrast, the redemption of the captives is in the manner of charity.

And although even the redemption of those who are in captivity in body and animal soul will be through repentance,

for Israel are not redeemed except through repentance

and the Torah promised that ultimately Israel will repent at the end of their exile and

(through this)

they are immediately redeemed

[And it can be said,

that this is the connection of the interpretation of "her captives" from the term captivity with the interpretation that "her captives" (shoveha) are those who repent

(and "her captives" is from the term repentance (teshuvah)),

because the redemption of the captives, from the term captivity, is through their doing repentance],

nevertheless, that repentance atones is not according to justice,

but rather it is the kindness and charity of the Holy One, blessed be He.

However, even so,

the redemption of the captives is higher than the redemption of Tzion,

because the concept of justice is measure and limitation,

in contrast, charity is beyond limitation.

And as is explained in the maamar,

that justice is the light that is within the category of vessels,

and charity is the light that is in the differentiation that comes only in a manner of charity.

Therefore,

the light that is drawn to the righteous, whose redemption is through justice,

is the light that is within the category of vessels.

[And this is that what [it means that] their redemption is through justice,

there are two aspects to this.

One,

that they do not need charity,

because it is coming to them according to law.

Two,

that the concept of justice precludes charity,

as it is written

"You shall not show favor in judgment,"

and Rashi explains

that you should not say this one is poor, etc., and it is a mitzvah to support him].

And the light that is drawn to the penitents, whose redemption is through charity,

is the light that is in the differentiation.

3)

And behold, there is another interpretation of "shevi,"

that "shevi" is from the term "return,"

the return from exile.

For the term "return"

[and particularly when it is in conjunction with the word "tifadeh" preceding it]

indicates that even before the return, he is not in exile,

but rather he is located in another place

(the place of exile)

and needs to go back and return to his place.

Accordingly, "shevi" are more elevated than those about whom "tifadeh" is said.

For the term "pidyon" (redemption) applies to one who is in exile,

(unlike this, where he is merely located in the place of exile)

and needs to be redeemed from exile.

And it needs to be understood,

how is it possible that the redemption of those who are in exile is through judgment

(according to the line of law),

and the return of those who are merely located in the place of exile

(who are more elevated)

is through charity.

And also it needs to be understood,

who are the two types concerning whom "tifadeh" and "shevi" are said.

For "tifadeh" is said regarding Tzion, which refers

(as above)

to Israel who engage in Torah and mitzvos,

and nevertheless they are in exile and need redemption,

and what is the merit of those called "shevi" who are not in exile.

4)

And it will be understood by prefacing what is explained in the maamar,

that the matter of exile and captivity applies specifically to vessels,

because they are in the category of existence of a thing,

unlike the light,

which is in the category of nothingness,

exile does not apply to it.

And this matter

(that exile does not apply to light)

is also understood simply.

For a little light dispels much darkness,

meaning that even after the descent and drawing down of light into measurement and limitation

[for then specifically it is possible to say a little or a lot],

even then it dispels the darkness,

to the extent that even a little light dispels much darkness.

And furthermore,

darkness is automatically dispelled before light.

[For at the beginning of creation, light and darkness were intermingled,

but after "God separated between the light and between the darkness,"

darkness is dispelled before light.]

And from this it is also understood simply,

that in light, the matter of exile does not apply,

for darkness

(of exile)

is dispelled before light.

And behold, the same applies to soul and body,

which are analogous to light and vessel.

As is known from the statement of my father-in-law, the Rebbe,

that only the body is in exile, not the soul.

That is,

even though the soul is clothed in the body and the body is in exile,

nevertheless, regarding the soul, this is not a matter of exile.

But only that because the body is in exile,

the soul that is clothed in it is located not in its place and needs return.

And as our sages said,

"I am asleep in exile, but my heart is awake,"

that even when "I am asleep in exile,"

the soul

(and my heart)

is awake.

For since the soul is literally a part of G-d above,

that even when it is in the manner of "mamash" (actual), from the term "mamashus" (materiality),

meaning it is clothed in a physical body,

it is a part of G-d above

[to the extent that it is literally a part of G-d above],

and it is known the statement of the Baal Shem Tov,

that when you grasp a part of the essence, you grasp all of it,

therefore,

even after its descent and clothing in the body with the power that separates,

and even during the time of exile,

it is not in exile, etc.

And accordingly, it can be said,

that the term "shevi" refers not only to a special type among Israel,

but also to the soul of each and every Jew.

For since the soul is not in exile,

the term "pidyon" (redemption) does not apply to it.

But nevertheless, it needs return,

for since the soul is clothed in the body,

to the extent that it is affected by the events of the body,

through the exile of the body,

the soul is also located in the place of exile,

and therefore needs return.

5)

And it is known that the intent of the descent of exile is for the sake of an ascent.

For specifically through the service during the time of exile will there be the revelation of the future, which is loftier than the revelation that was during the time of the Temple.

And [this is] like the advantage of light from darkness,

that through the darkness an advantage is made in the light,

which is loftier than it was before.

And the more the descent

(the darkness)

is lower,

the ascent

(the advantage of light)

that comes through it,

is more lofty.

And from this it is understood,

that since the descent of exile is primarily in the body

(as above in section 4),

therefore,

the ascent of the future

(which is made through the descent of exile)

that will be in the body is more lofty than the ascent that will be in the soul.

And this will be understood based on what is explained elsewhere

regarding the matter of the ascent of the soul that is made through its descent below,

that there are two matters in this.

First,

that by the fact that even when it is below and clothed in a body and an animal soul it serves G-d,

the strength of its connection with the Holy One, blessed be He, is revealed,

that the concealment and hiding of the body and animal soul cannot nullify it, G-d forbid,

and not even make a diminution in its connection.

Second,

that through the service of the soul below, the refinement and purification of the body, animal soul, and its portion in the world is accomplished.

And the distinction between these two matters is,

that in the first matter – the advantage of light is through the darkness.

And the advantage is,

that through the darkness the strength of the light is revealed,

that even the greatest darkness does not conceal relative to it.

However, in the second matter – the advantage of light is also in the darkness itself,

that the darkness

(of the body, animal soul, and the world)

is turned into light.

And the advantage is,

that in order to turn the darkness into light, it is in the power of the Awtsmoos, which is above the limitations of light and darkness,

and through the transformation of darkness into light,

the power of the Awtsmoos is revealed.

And moreover,

that specifically through this the intent that the Holy One, blessed be He, desired to have a dwelling place in the lower realms is completed,

[for the matter of "desire" is in His Essence].

And as explained in Tanya,

that the intent of the soul's descent below is not for the sake of the soul, but rather in order to rectify the body, animal soul, and its portion in the world,

for specifically through this the intent of a dwelling place in the lower realms is completed.

And just as it is regarding the ascent through the descent of the soul below,

that the main ascent is the refinement and purification of the body etc.,

so too is it regarding the ascent of the future through the descent of exile,

that the main ascent is in the body.

For the advantage that is made in the soul through the darkness of exile is the revelation of the strength of its connection,

that although it is clothed in a body and the body is in exile, nevertheless even then the soul is not in exile.

And the advantage that is made in the body is that the darkness of the body as it is in exile

(which is a greater darkness than its darkness

as it is in itself)

is turned into light,

and moreover,

that through the fact that even its darkness as it is in exile is turned into light,

the intent of a dwelling place in the lower realms is completed,

in a lower realm that is lower than which there is none.

6)

And it is known

that in the future the soul will be nourished from the body.

And based on this, it can be said,

that in the future the soul will have

(not only the advantage made through the darkness,

but rather)

also the advantage that comes from the darkness itself.

For although this advantage will be

(primarily)

in the body,

the soul will also receive this advantage from the body.

And in the manner of what is known

regarding the matter of the ascent made in the soul through its descent below into a body and animal soul,

that in addition to the fact that through the concealment and hiding of the body and animal soul, the hidden powers of the soul are aroused and revealed

(which were also before its descent),

behold, through the soul refining and purifying the body and animal soul,

an advantage and addition is also made in it.

As it is written,

"Draw me after You, let us run,"

that through the divine soul causing that even the animal soul will have love of G-d,

that the love of the animal soul is in a manner of running,

through this "let us run" is also made in the divine soul,

"after You let us run" in the plural.

However now,

since the soul is the influencer and the body is the receiver,

this advantage of the soul

(that it receives from the body)

is not in completeness,

and the completeness of this advantage will be in the future,

since then the soul will be nourished from the body.

7)

And this is: "Tzion shall be redeemed through justice, and her captives through charity,"

that this—that Israel is called by the name "Tzion"—is through their engaging in Torah, service, and acts of kindness,

which are the entirety of all the Torah and mitzvos,

through which they become in the aspect of "Tzion," from the term "sign,"

for even when they are in exile, they are not lost, Heaven forbid, among the nations

(and analogous to a physical object that has a sign,

through which the sign causes it to be returned to its owner).

And moreover,

that through their service in Torah and mitzvos during the time of exile, an advantage and superiority is made in them,

higher than how they were during the time of the Holy Temple.

And the advantage is in two matters.

First,

that through the service during the time of exile, there is revealed

(as above in section 5)

the force and boundlessness of the light,

that even the greatest darkness

(the darkness of exile,

including also the double and multiple darkness of the generation of the heels of Moshiach)

does not conceal relative to it.

For in general, it is the light that is above the vessels

(the light of distinction48),

which is without limit.

But nevertheless, it is defined within the category of light.

And second,

that through the transformation of darkness into light, the Awtsmoos is revealed, which is above the categories of light and darkness

(as above).

And now, in this verse,

the conclusion and seal49

of the Haftarah of "Chazon Yeshayahu"

[for the subject of Yeshayahu is

(as his name)

salvation50,

even to the true salvation, which is the complete redemption after which there is no exile51.

For this is also what the verse continues52

"which he saw... in the days of... Chizkiyahu,"

for the Holy One, blessed be He, sought to make Chizkiyahu the Moshiach53],

speaks of the elevation that will be in the future redemption.

And in this itself—in the second elevation,

which is the main purpose of the exile.

And this is what it says: "shall be redeemed" and "her captives,"

that this elevation is both regarding the body, which will be redeemed from exile

("shall be redeemed")

and regarding the soul, which will return from the place of exile

("and her captives").

And this is also: "shall be redeemed through justice, and her captives through charity,"

that the elevation that will be in the body

("shall be redeemed")

is through justice,

for since the body was in actual exile and there was in it the matter of transforming darkness into light,

therefore,

the advantage and elevation that is made through this,

comes to it according to the line of the law,

through justice.

However, that the soul, which was only in the place of exile

("and her captives")

will be elevated to this aspect,

it is

(not according to the line of the law,

but rather)

through charity.

And seemingly, one should add,

that in one particular, there is an advantage in the elevation of the soul over the elevation of the body.

That the elevation of the body,

which is through justice

(meaning that the elevation is according to a calculation of reason and knowledge),

has in it some measure and limitation,

however, the elevation of the soul,

which is through charity,

is above all measure and limitation.

And a verse does not depart from its simple meaning54,

and specifically through the study of the simple meaning, the essence of Torah is revealed,

for the simple meaning is in the world of Action55,

in which specifically the intention of a dwelling place in the lower realms is completed.

And seemingly, one could say that this is also the reason

(in the inner dimension of the matters)

that this—that the study with young children,

the breath that has no sin56,

is specifically according to the simple meaning.

And one could say that so it is also regarding our subject—the verse "Tzion shall be redeemed through justice, and her captives through charity,"

that the main matter in this is the explanation of the verse according to its simple meaning,

the redemption and the departure from exile simply, in the true and complete redemption through Moshiach our righteousness,

very soon, speedily in our days.