Part III

There is yet another explanation of vishaveha — that it is rooted in the word hashavah, “return,” referring to those who return from exile.1 The term hashavah {especially when used in close proximity to the phrase, “shall be redeemed”} connotes that even prior to their return, [the people themselves] are not in a state of exile, they are merely in another place, (a place of exile,) and they need but return to their original place.

According to this explanation, those who return [the subjects of the second clause in the verse] are on a higher plane than those [“Zion”] whom the verse promises “they shall be redeemed.” For redemption applies to one who is in exile2 and needs to be redeemed from there (as opposed to one who is only found in a place of exile).

Explanation is thus required: How can it be that those who are actually in exile are redeemed through justice; ([i.e., it is warranted by] the strict measure of the law), while the return of those who are merely found in a place of exile (and who are thus on a higher level) comes about [only] as an expression of tzedakah, [charity on G-d’s part]?

We must also understand how to define the two categories concerning whom it is stated “redemption” and “return”: For, [as mentioned,] “redemption” relates to Zion which refers (as explained above) to those Jews who occupy themselves in Torah study and the performance of mitzvos. They are, nevertheless, in exile and must be redeemed. What is the merit of those who are referred to as “those who return,” who are not in a state of exile?