In this section, the maamar returns to the verse cited at the outset, explaining that
on the basis of the concepts explained above, we can understand1 the verse, “Zion will be redeemed through judgment, and her captives through tzedakah.”וְזֶהוּ צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה,
“Zion” and “her captives” refer to two levels within the soul.שֶׁהֵם ב' דַּרְגוֹת בַּנְּשָׁמָה.
“Zion” refers to the level of the soul that is above being able to be enclothed in the bodyצִיּוֹן הִיא דַּרְגַּת הַנְּשָׁמָה שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בַּגּוּף
(the level of mah within the soul, as was discussed in the previous section).(מַ"ה דִּנְשָׁמָה),
It is not relevant to speak of this dimension of the soul as being held “in captivity” by the animal soul,דִּבְחִינָה זוֹ אֵין שַׁיָּךְ שֶׁתִּהְיֶ' בְּשִׁבְיָ׳ בַּנֶּפֶשׁ הַבַּהֲמִית,
i.e., that its bitterness and joy be motivated by matters of this world.2שֶׁהַמְּרִירוּת וְהַשִּׂמְחָה שֶׁלָּהּ יִהְיוּ מֵעִנְיְנֵי עוֹלָם הַזֶּה,
The level of mah within the soul is fundamentally transcendent and thus above being emotionally affected by material concerns.
It is merely “in exile,”וְרַק שֶׁהִיא בְּגָלוּת,
i.e., it does not shine forth in a revealed manner (within the lower level of the soul that is enclothed in the body).שֶׁאֵינָהּ מְאִירָה בְּגִלּוּי (בְּהַנְּשָׁמָה שֶׁבַּגּוּף).
A person in exile still possesses the full range of his individual powers. Moreover, he is not compelled to make use of them in the service of anyone. He is, however, prevented from expressing them freely. In contrast, a person in captivity is subject to the control of his captors, and as such is compelled to use his powers in their service.
In the analogue, the transcendent dimension of our G‑dly souls is above being drawn down into matters of the world. Its transcendent qualities are, however, withdrawn and not revealed within the aspect of our souls that controls our life on this material plane.
“Her captives” refers to the level of the soul that is enclothed in the animal soul and that is thus involved in our lives on this material plane.וְשָׁבֶיהָ הִיא דַּרְגַּת הַנְּשָׁמָה שֶׁבְּהִתְלַבְּשׁוּת,
It is therefore relevant to speak of this dimension of the soul as being in captivity within the animal soul,דִּבְחִינָה זוֹ שַׁיָּךְ שֶׁתִּהְיֶ' בְּשִׁבְיָ׳ בַּנֶּפֶשׁ הַבַּהֲמִית,
i.e., that its bitterness and joy be motivated by matters of this world.שֶׁהַמְּרִירוּת וְהַשִּׂמְחָה שֶׁלָּהּ הֵם מֵעִנְיְנֵי עוֹלָם הַזֶּה.
It is possible to say that the above concepts correspond to the ideas explained in the interpretation3 of the verse,4 “Zion said, ‘G‑d (Havayah) has abandoned me, and the L-rd (A-donai) has forgotten me.’ ”וְיֵשׁ לוֹמַר, שֶׁהוּא עַל דֶּרֶךְ הַמְּבֹאָר בְּפֵרוּשׁ הַכָּתוּב וַתֹּאמֶר צִיּוֹן עֲזָבַנִי הֲוָיָ' וְאַדְנַ' שְׁכֵחָנִי,
“Forgetting” implies not only that one fails to remember, but that there is another entity that causes the forgetfulness.דְּשִׁכְחָה הוּא שֶׁיֵּשׁ דָּבָר הַמְשַׁכֵּחַ וְלֹא רַק הֶעְדֵּר הַזִּכָּרוֹן.
On this basis, the verse, “G‑d (Havayah) has abandoned me, and the L-rd (A-donai) has forgotten me” can be explained.וְזֶהוּ עֲזָבַנִי הֲוָיָ' וְאַדְנַ' שְׁכֵחָנִי,
With regard to G‑d’s name Havayah, which is identified with the Divine light that is sovev kol almin and which is above being able to be enclothed in the worlds,דְּבַהֲוָיָ' שֶׁהוּא אוֹר הַסּוֹבֵב שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת בָּעוֹלָמוֹת
“forgetting” – that another entity will have an effect on this light and thereby cause forgetfulness – is not relevant, Heaven forbid,אֵין שַׁיָּךְ עִנְיַן הַשִּׁכְחָה חַס וְשָׁלוֹם
there solely exists the possibility of “abandoning,” that this higher light will withdraw.וְרַק עִנְיַן הָעֲזִיבָה,
This recalls the Zohar’s statement (cited in sec. 6) that during the era of exile, “the Holy One, blessed be He, withdraws upward,”וְהוּא שֶׁבְּגָלוּתָא קֻדְשָׁא בְּרִיךְ הוּא סָלִיק לְעֵילָא
and does not shine forth in a revealed manner on this lowly, material plane.וְאֵינוֹ מֵאִיר בְּגִלּוּי לְמַטָּה
Nevertheless, although this light is withdrawn, its power is neither subjugated by – nor diverted towards – matters of this world.
(This parallels the exile of the attribute of Zion, which although not affected by material matters, nevertheless does not shine forth in the dimension of the soul enclothed in the body.)5(עַל דֶּרֶךְ הַגָּלוּת בִּבְחִינַת צִיּוֹן, שֶׁאֵינָהּ מְאִירָה בְּהַנְּשָׁמָה שֶׁבַּגּוּף),
The verse continues, “the L-rd (A-donai) has forgotten me.” With regard to A-donai, (the name of G‑d associated with the sefirah of Malchus),6וְאַדְנַ' (מַלְכוּת)
which in a general sense refers to G‑d’s light that is memale kol almin,שֶׁבִּכְלָלוּת הוּא אוֹר הַמְמַלֵּא,
it is also relevant to speak about “forgetting.”שַׁיָּךְ בּוֹ גַּם עִנְיַן הַשִּׁכְחָה,
In the higher realms, this reflects the descent of the sefirah of Malchus in order to convey vitality to the kelipos,יְרִידַת הַמַּלְכוּת לְהַחֲיוֹת הַקְּלִפּוֹת
i.e., not only is the higher light withdrawn; Divine energy is subjugated and compelled to enliven the forces opposing holiness.
(This corresponds to the “captivity” suffered by the level of the soul that is enclothed within the animal soul,(עַל דֶּרֶךְ הְשִּׁבְיָ׳ בְּדַרְגַּת הַנְּשָׁמָה שֶׁבִּבְחִינַת הִתְלַבְּשׁוּת,
as a result of which it is possible that its bitterness and joy be motivated by matters of this world.)שֶׁהַמְּרִירוּת וְהַשִּׂמְחָה שֶׁלָּהּ יְכוֹלִים לִהְיוֹת מֵעִנְיְנֵי עוֹלָם הַזֶּה).
On this basis, it is possible to explain the verse, ”Zion will be redeemed through judgment, and her captives through tzedakah.”וְזֶהוּ צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה,
The redemption of the attribute of “Zion” from those forces that conceal it and prevent its revelation within the dimension of the soul enclothed in the bodyשֶׁהַפְּדִיָּ' דִּבְחִינַת צִיּוֹן מֵהַדְּבָרִים הַמְִכַסִּים עָלֶיהָ וּמוֹנְעִים הַגִּלּוּי שֶׁלָּהּ בְּהַנְּשָׁמָה שֶׁבַּגּוּף,
is achieved through Torah study.הוּא עַל יְדֵי הַתּוֹרָה
[The word “judgment” refers to the halachos of the Torah. Thus, Onkelos translates the phrase,7 “according to the original judgment,” as “according to the original halachah.”][מִשְׁפָּט הוּא הִלְכוֹת הַתּוֹרָה, כְּמוֹ שֶׁמְּתַרְגֵּם עַל פָּסוּק כַּמִּשְׁפָּט הָרִאשׁוֹן כְּהִלְכְתָא קַדְמַיְתָא],
The redemption of this level of the soul is achieved through Torah study because the Torah illuminates (as it is written,8 “The Torah is light”).כִּי הַתּוֹרָה הִיא אוֹר (תּוֹרָה אוֹר)
Therefore, it is through the medium of the Torah that the attribute of the soul referred to as ”Zion” is revealed.וְלָכֵן עַל יָדָהּ נַעֲשֶׂה הַגִּלּוּי דִּבְחִינַת צִיּוֹן.
While in exile, this aspect of the soul is withdrawn and is not revealed. An increase in Torah study empowers it and leads to its revelation.
Since this aspect of the soul is fundamentally spiritual, it is above being held captive within the animal soul. Hence, it can be redeemed by a spiritual activity, Torah study.
For the redemption of the level of the soul enclothed in, and in captivity within, the animal soul (“her captives”), such spiritual acts are not sufficient. Its redemption must be brought about through tzedakah.וְהַפְּדִיָּ' דְּדַרְגַּת הַנְּשָׁמָה שֶׁבְּהִתְלַבְּשׁוּת שֶׁהִיא בְּשִׁבְיָ׳ בַּנֶּפֶשׁ הַבַּהֲמִית (וְשָׁבֶיהָ) הוּא בִּצְדָקָה,
This term includes the mitzvos as a whole, which are all referred to as tzedakah.9הַיְנוּ כְּלָלוּת הַמִּצְוֹת שֶׁנִּקְרְאוּ צְדָקָה,
In particular, such redemption is achieved through giving tzedakah, “charity,” in a literal sense.10וּבִפְרָט עַל יְדֵי צְדָקָה כִּפְשׁוּטָהּ,
The capacity that tzedakah possesses to redeem this level of the soul is alluded to by the verse,11 “Your mitzvos are very broad.”דְּבִצְדָקָה כְּתִיב רְחָבָה מִצְוָתְךָ מְאֹד,
Me’od, translated as “very,” reflects a boundless quality. The implication is that through the mitzvah of tzedakah G‑d’s boundless light is drawn down in a revealed manner,12 and this boundless light enables the redemption of the dimension of the G‑dly soul that is “held in captivity” by the animal soul.שֶׁעַל יְדֵי מִצְוַת צְדָקָה נִמְשָׁךְ הַגִּלּוּי דְּאוֹר הַבְּלִי גְבוּל,
It is explained in numerous maamarim in Chassidus that tzedakah is necessary to bring about this redemption because tzedakah involves material entities. Hence, it has the power to redeem the dimension of the soul that is held in captivity by materially oriented forces. This maamar adds a different emphasis: that to break the hold of these forces, it is necessary to draw down influence from G‑d’s unlimited light. Because this light is unlimited in nature,
its revelation consequently affects even the aspect of the soul that is enclothed in the body.13וְהַגִּלּוּי הוּא גַּם בְּהַנְּשָׁמָה הַמְלֻבֶּשֶׁת בַּגּוּף,
[Similarly, since man’s conduct influences the revelations in the spiritual realms Above, giving tzedakah on this earthly plane draws down boundless G‑dly light[וְעַל דֶּרֶךְ זֶה לְמַעְלָה –
into the sefirah of Malchus, which is called Shechinahבִּסְפִירַת הַמַּלְכוּת שֶׁנִּקְרֵאת בְּשֵׁם שְׁכִינָה
because it dwells14 (shochein) and enclothes itself in the lower realms to convey vitality to them]עַל שֵׁם שֶׁמִּתְלַבֶּשֶׁת בַּתַּחְתּוֹנִים לְהַחֲיוֹתָם],
in a manner tailored and adapted to the prevailing structures of those realms.וּבְאֹפֶן דְּהִתְלַבְּשׁוּת.
The Zohar15 speaks of the Shechinah’s being in exile; the infinite dimension of tzedakah enables its redemption.
Moreover, in addition to Torah study and tzedakah’s enabling the revelation of the infinite dimension of the soul referred to as “Zion,”
through such actions, an even higher dimension, the very essence of the soul, is also drawn down and manifest in a revealed manner.וְעַל יְדֵי זֶה נִמְשָׁךְ גַּם הַגִּלּוּי דְּעֶצֶם הַנְּשָׁמָה מַמָּשׁ,
This refers to a dimension of the soul that is even loftier than the level of the soul that transcends being enclothed in the animal soul.שֶׁלְּמַעְלָה גַּם מִדַּרְגַּת הַנְּשָׁמָה שֶׁלְּמַעְלָה מֵהִתְלַבְּשׁוּת,
The level of soul referred to as “Zion” transcends involvement in material matters. Nevertheless, this transcendence defines its very nature; it is too lofty to be enclothed in material things. There is, however, a yet-higher level of the soul, its very essence, that is above both transcendence and limitation. The redemption of the soul through Torah study and tzedekah enables the revelation of this level of the soul.
This parallels the concepts explained above (sec. 3): that the union of the Divine lights that are sovev kol almin and memale kol almin is brought about through the revelation of the power of G‑d’s Essence, for it is only through a power that surpasses the definitions of both transcendence and limitation that these dimensions of Divine light can be fused.וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר לְעֵיל (סְעִיף ג) שֶׁהַיִּחוּד דְּסוֹבֵב וּמְמַלֵּא הוּא עַל יְדֵי גִּלּוּי כֹּחַ הָעַצְמוּת.
Since G‑d implanted the world in the hearts of mankind,16וְכֵיוָן שֶׁגַּם אֶת הָעוֹלָם נָתַן בְּלִבָּם שֶׁל בְּנֵי הָאָדָם,
through man’s engaging in such spiritual activities, G‑d’s essential power is also drawn down into the world, enablingהִנֵּה עַל יְדֵי זֶה נִמְשָׁךְ גַּם בָּעוֹלָם,
the revelation that transcends nature (which is drawn down from the light that is sovev kol almin) to be revealed within nature (which is drawn down from the light that is memale kol almin).שֶׁהַגִּלּוּי דִּלְמַעְלָה מֵהַטֶּבַע (שֶׁנִּמְשָׁךְ מֵהַסּוֹבֵב) יִהְיֶ' בְּגִלּוּי גַּם בְּהַטֶּבַע (שֶׁנִּמְשָׁךְ מִמְּמַלֵּא),
In this manner, there will also be a revelation of G‑d’s Essence (which unites together these two opposing thrusts),וְעַל יְדֵי זֶה יִהְיֶ' גַּם גִּלּוּי הָעַצְמוּת (שֶׁמְּחַבֵּר אֶת שְׁנֵיהֶם),
and through this, G‑d’s ultimate intent in creation – that there be a dwelling for Him, for His Essence,17 in these lowly worlds18 – will be fulfilled.שֶׁעַל יְדֵי זֶה תֻּשְׁלַם הַכַּוָּנָה דְּדִירָה לוֹ יִתְבָּרֵךְ בַּתַּחְתּוֹנִים, לוֹ לְעַצְמוּתוֹ.
May it be G‑d’s will that the Divine promise and pledge – “Zion will be redeemed through judgment, and her captives through tzedakah”– be fulfilled in the very near future, and thatוִיהִי רָצוֹן, שֶׁבְּקָרוֹב מַמָּשׁ תְּקֻיַּם הַהַבְטָחָה וְהַיִּעוּד צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה,
“there arise a king from the House of David,19 who contemplates the Torah (‘judgment’)שֶׁיַּעֲמֹד מֶלֶךְ מִבֵּית דָּוִד הוֹגֶה בַּתּוֹרָה (מִשְׁפָּט)
and who is occupied in the fulfillment of the mitzvos (‘tzedakah’),וְעוֹסֵק בְּמִצְוֹת (צְדָקָה),
and who will fight the wars of G‑d and be victoriousוַיְלְחוֹם מִלְחֶמֶת ה' וִינַצֵּחַ
[It is possible to say that Mashiach’s “fighting the wars of G‑d” will be through Divine service carried out20 on the level of the soul that is enclothed in the body;[דְּיֵשׁ לוֹמַר שֶׁזֶּה שֶׁיִּלְחוֹם מִלְחֶמֶת ה' הוּא עַל יְדֵי הָעֲבוֹדָה בְּדַרְגַּת הַנְּשָׁמָה הַמְלֻבֶּשֶׁת בַּגּוּף,
Divine service on this level21 involves battle with the animal soul]שֶׁהָעֲבוֹדָה בְּדַרְגָּא זוֹ הִיא בְּאֹפֶן דְּמִלְחָמָה עִם נֶפֶשׁ הַבַּהֲמִית],
and he will build the Beis HaMikdash in its placeוְיִבְנֶה מִקְדָּשׁ בִּמְקוֹמוֹ
[which will bring about the revelation of G‑dliness in the entire world as well,[שֶׁעַל יְדֵי זֶה יִהְיֶ' הַגִּלּוּי גַּם בְּכָל הָעוֹלָם,
for the windows of the Beis HaMikdash were “broad on the outside, and narrow on the inside,”22דְּהַחַלּוֹנוֹת דְּבֵית הַמִּקְדָּשׁ הָיוּ שְׁקוּפִים אֲטוּמִים
and from them “light emanated forth to the entire world”],23שֶׁמֵּהֶם אוֹרָה יוֹצֵאת לְכָל הָעוֹלָם]
and he will gather together the dispersed of Israel and perfect the entire world24 to serve G‑d.”וִיקַבֵּץ נִדְחֵי יִשְׂרָאֵל וִיתַקֵּן אֶת הָעוֹלָם כֻּלּוֹ לַעֲבוֹד אֶת ה',
May all of this take place very speedily, in the immediate future.וְכָל זֶה – בְּקָרוֹב מַמָּשׁ וּבַעֲגָלָא דִּידַן.

Summary

In this section, the maamar returns to the verse cited at the outset, “Zion will be redeemed through judgment, and her captives through tzedekah,” explaining that exile has a twofold effect, both on the souls of the Jewish people and in the spiritual realms Above: a) the higher dimension of light, which is above being enclothed in the body and in the worlds, is withdrawn and not revealed within them, and b) the lower dimension, which is enclothed in the body and in the worlds, is subjugated to them and held captive, as it were.
These two undesirable effects are remedied by “judgment,” which refers to Torah study, and by tzedakah, which refers to all the mitzvos, and most particularly to tzedakah in the literal sense. Torah study is referred to as “light,” and thus leads to the revelation of the higher dimensions of the soul and of G‑dliness; tzedakah draws down a boundless G‑dly light, which leads to the redemption of those dimensions of the soul and G‑dliness that were held in captivity.
Moreover, through these activities, the essence of the soul and the Essence of G‑d will be drawn down, for it is through the revelation of the Essence that the other dimensions of the soul can be fused. This will lead to the fulfillment of G‑d’s intent in creation: the establishment of a dwelling for Him on this lowly physical plane.