On this basis, [we can appreciate the verse,] “Zion shall be redeemed
through justice, and her captives, through tzedakah.” The Jews are called
Zion by virtue of their involvement in Torah study, Divine service, and deeds of
kindness, these reflecting the Torah and its mitzvos in their totality.
This causes them to be distinguished, and tziyun, the Hebrew for “Zion”
means a “sign.” Even as they find themselves in exile, [they remain
distinguished]; they are not — G-d forbid — lost among the nations. ([To cite a
parallel in the realm of halachah, when] a physical object has a “sign,”
the sign enables it to be returned to its owners [should it be lost]).
Moreover, through the Jews’ observance of the Torah and its mitzvos
during the time of exile, they ascend to a higher [spiritual] level, [attaining]
an even higher rung than during the time of the Beis HaMikdash. There are
two dimensions of this superiority:
a) (As [explained] in sec. 5), the service in the time of exile reveals the
intensity and the infinite dimension of the spiritual light, that even the
greatest darkness possible (the darkness of exile, [and in particular,] the
doubled and redoubled darkness in the era of ikvesa diMeshicha) [the time
when Mashiach’s approaching footsteps can be heard] cannot bring about
concealment for it. When speaking in general terms, this alludes to the light
that is above the keilim, (the light that is apart1). [This light can be described as] infinite, but it is,
nevertheless, categorized as light.
b) The transformation of darkness into light reveals [G-d’s] essence which
transcends the categories of light and darkness (as above).
The verse, [“Zion shall be redeemed...,”] is the final and
concluding2 verse of the Haftorah
Chazon Yeshayahu. [Yeshayahu (as reflected by his name) is associated with
yeshuah,3 salvation. This also includes the true salvation, i.e.,
the Complete Redemption which will never be followed by exile.4 This
is intimated by the continuation of the verse,5 “who received visions... in the days... of
Yichezkiyahu,”6
[for it is said,]7 “G-d
sought to make [Yi]chezkiyahu Mashiach.”]
This verse speaks of the ascent that will take place during the Future
Redemption, and more specifically — [that which is achieved] through the second
[dimension of] the ascent [which involves the transformation of the darkness
itself into light], the primary aspect and ultimate purpose of exile.
On this basis, we can understand why the verse uses [both expressions,]
“redeemed” and “those who return to her” [as noted in sec. 3]: For the ascent
involves both the body that will be redeemed from exile (“redeemed”), and the
soul that will return from the place of exile (“those who return to her”).
Similarly, we can comprehend why redemption comes about through “justice,”
while the return comes through charity. For the ascent to be experienced by the
body (redemption) is a function of justice. Since the body was in actual exile
and it brought about the transformation of darkness into light, the advantage
and the ascent that will accrue to it through this service, is due the body by
right; [granting it is an act of] “justice.” For the soul which merely was in
the place of exile ([as implied by the term] “those who return”) to be elevated
to this level is (not due it by right, rather it comes) as an act of charity.
In addition, it is possible to say that in one particular, there is a
superior aspect to the ascent of the soul over the ascent of the body. Since the
ascent of the body is an expression of judgment (i.e., its ascent is in accord
with the scales of intellect and logic), it is within the bounds of measure and
limitation. The ascent of the soul, by contrast, comes as an expression of
charity and is thus above all measure and limitation.
“A verse is not to be taken out of its plain context.”8 On the contrary,
it is through studying the plain intent that the essence of the Torah is
revealed. For the plain intent relates to the world of Asiyah,9 [the world] in which the
Divine intent of having a dwelling place in the lowest realms is fulfilled. We
may also say that this is the (inner) reason why the Torah study of
school-children, “breath that is devoid of sin,10” concerns specifically the plain meaning of the Torah.
The same also applies with regard to the matter at hand, the verse “Zion
shall be redeemed through justice and her captives, through righteousness.” The
aspect of primary importance is the plain and simple meaning of the verse — the
actual redemption and exodus from exile in the True and Complete Redemption led
by our Righteous Mashiach; may this take place very speedily, in our
times.
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