The germ of the explanation (based on the interpretation in Reshimos
HaTzemach Tzedek1 on this verse, and in the above
discourse2) is that “Zion” refers to those Jews who
occupy themselves in the Torah and its mitzvos. They are called “Zion”
because they are distinguished [—“Zion” as in tziun, a “sign”—] in their
observance.
{[We find a parallel] in the Jerusalem Talmud which
interprets3 the
verse:4 “I have placed My
words in your mouth and I covered you with the shadow of My hand, planting the
heavens, laying the earth’s foundations, and saying to Zion: ‘You are My
people,’” as follows:
We have reviewed the entire Scriptures and found that only here are the
Jewish people referred to as Zion, (as the verse states), ‘saying to
Zion: “You are My people.”5
As is well known, the explanation of the matter is as
follows:6 This verse speaks of
the “three modes [of service] upon which the world stands: the study of Torah,
the service of G-d, and deeds of kindness.”7 “I have placed My words in your mouth” refers to Torah
study; “I covered you in the shadow with My hand” refers to deeds of kindness;
“planting the heavens, laying the earth’s foundations” refers to the sacrifices
(as stated in the Jerusalem Talmud, ibid.).
This is the meaning of the statement “Only here are the Jewish people
referred to as Zion.” The Jewish people are [worthy of being] called
“Zion” [only] when they occupy themselves in Torah study, the service of G-d,
and the performance of deeds of kindness. For these [three modes of service]
represent the Torah and its mitzvos as a whole.}
“Her captives” refers to those who do not occupy themselves in Torah
study.8 {The word vishaveha, “her captives,” stems
from the root shivyah, 9 “captivity.”}
These people are [held] in actual captivity in the body and the animal soul.
This is the meaning of “Zion shall be redeemed through justice and her captives
through tzedakah.” The redemption of those who occupy themselves in
Torah study comes about through justice; i.e., [their redemption] is an
expression of justice. The redemption of the captives, by contrast, comes
through tzedakah, [i.e., it is an expression of charity on G-d’s part].
[This raises a question:] The redemption of the individuals who are held
captive by their bodies and their animal souls will come about through
teshuvah [repentance], as our Sages say, “Israel shall only be redeemed
through repentance,”10 and “The Torah has promised that Jews will
eventually repent at the end of their exile and (as a result) they will be
immediately redeemed.”11 [This
appears to run contrary to the conception that the redemption will come about
as an expression of G-d’s charity.] Nevertheless, [there is no contradiction].
The fact that repentance brings about atonement is in itself, not an act of
strict justice, but an expression of G-d’s charity and
generosity.12
{We may say that this is also the connection between the interpretation of
vishaveha as “her captives” and the explanation that vishaveha
refers to those who “turn [to G-d] in teshuvah”. ([The word] vishaveha,
also shares a connection to the word teshuvah,13). For
the redemption of the captives comes about through their teshuvah.}
[Although the redemption of “her captives” requires tzedakah], it is,
nevertheless, on a higher level than the redemption of Zion, [those involved in
Torah study]. For the aspect of justice is limited, while the aspect of
tzedakah knows no bounds. As explained in the discourse cited
previously:14 justice refers to a
form of light that is on the level of the vessels [through which it shines],
while tzedakah refers to a form of light that is by nature separate and
apart, and descends [into our realm] only as an expression of tzedakah.
Thus, the light that is drawn down to the righteous individuals whose redemption
comes about through justice is [merely] the light that is on the level of the
vessels. [And the light granted as tzedakah is much higher.]
{There are two concepts implied by saying that these individuals’ redemption
comes about through justice: a) they are not in need of tzedakah, since
justice finds them worthy [of redemption]; b) justice negates
tzedakah, as it is written,15 “Do not give anyone special consideration when rendering
judgment,” and Rashi explains:16 “You should not say this person is
poor ... it is a mitzvah to provide him with sustenance.}
The light that is drawn down to those who turn [to G-d] in teshuvah,
and whose redemption is through tzedakah is, by contrast, a light that
is by nature [above our material framework and] separate [from it].
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