Tziyon BeMishpat Tipadeh: The Month of Av - The Additions of The Tzemach Tzedek

i. See [Shmos] Rabbah, Parshas Mishpatim, sec. 30, and [Devarim ] Rabbah, Parshas Eikev.

ii. In the concluding ch. of Berachos, p. 60b.

iii. See the explanations in the maamar entitled Levavtani Achosi, [Likkutei Torah, Shir HaShirim, p. 30c].

iv. Note the relevant comments in the maamar entitled BeShaah Shehikdimu Yisrael Naaseh, [Likkutei Torah, Bamidbar, p. 13b ff.,]and the conclusion of the maamar entitled Ki Sishma BeKol, [Likkutei Torah, Devarim, p. 23d].

v. As implied by the statements of the Sifri, Devarim 11:22: “Through this, you will recognize ‘He Who spoke and [then] the world came into being.’” Note the relevant comments in the maamar entitled VeYadaata HaYom VeHasheivosa,[Likkutei Torah, Devarim, p. 4c], with regard to “living by one’s faith.”

vi. Note the explanation of the concept of blessing in the maamar entitled Re’eh Anochi Nosein, [Likkutei Torah, Devarim, p. 18d ff.], which [identifies blessing] with the power of sight and the quality of bittul. Consult that source.

See also the statements in the maamar entitled BaYom HaShemini Atzeres, [Likkutei Torah, Devarim, p. 82b,]with regard to the transition from the level of bowing to the level of prostration. Prostration reflects [utter] bittul. It is identified with the Shemoneh Esreh, as explained in the conclusion of the maamar entitled HaShamayim Kisi, [Torah Or, p. 1c]. Hence, the intermediary between these two stages is the level of love.

vii. See [Likkutei Torah, Devarim,] Parshas Re’eh, [p. 19c-d,] the maamar entitled Acharei.

viii. See [Likkutei Torah, Bamidbar,] Parshas Balak, [p. 68a,] the maamar entitled Mi Manah.

ix. Note the relevant comments in the maamar entitled Menoras Zahav, [Likkutei Torah, Bamidbar, p. 33d].

x. See [Likkutei Torah, Bamidbar,] Parshas Pinchas, [p. 75c,] the maamar entitled Tzav Es.

xi. See Tanya, the conclusion of ch. 34.

xii. See [Torah Or,] Parshas VaYechi, [p. 46c,] the maamar entitled Osiri LeGefen, the maamar entitled Behaalos’cha, [Likkutei Torah, Bamidbar, p. 30b,] and the maamar entitled Menoras Zahav cited above, [ibid., 35a-b].

xiii. See the maamar entitled Eileh Maasei above, [Likkutei Torah, Bamidbar, p. 89c].

xiv. See the maamar entitled Ki Seitzei, [Likkutei Torah, Devarim, p. 35c,] and the maamar entitled Rani VeSimchi Bas Tziyon, [Torah Or, p. 37b ff.].

xv. See the maamar entitled VeEileh HaMishpatim, [Torah Or, p. 75c, which interprets the term] lifneihem (“before them”) [in the verse (Shmos 21:1): “These are the judgments you shall place before them,”] as lip’nimiyosam,“in their inward parts.”

xvi. See the maamar entitled Hachlili, [Torah Or, p. 47c].

xvii. See [Tanya,] Iggeres HaKodesh, [Epistle8,] beginning Zorei’a Tzedakos,and [Epistle 12,] beginning VeHayah Maaseh HaTzedakah Shalom.

With regard to the quality of Zion, it is written (Tehillim 133:3): “There G‑d commanded the blessing,” [relating to] the attribute and level of “blessing” described above. [See the conclusion of sec. 1 of this maamar, which explains that “blessing” refers to drawing down and revealing G‑dliness on this material plane. Implied is that when a person experiences redemption on an individual level and releases his inner G‑dly potential from exile, he is capable of drawing G‑dliness down to this material plane and creating a framework for the redemption of the world at large.] This refers to the inner dimension of the heart which is above the level of love. [For the love described above (sec. 2) stems from meditation and mortal understanding. Hence, it is, by nature, limited like the understanding which motivates it. The essential G‑dly spark found in the inner dimension of the heart, by contrast, is unlimited like its G‑dly source.] This is the level of Zion.

See the statements concerning the inner dimension of the heart in the maamar entitled BaYom HaShemini Shalach, [Likkutei Torah, Devarim, p. 74a ff.]. Regarding this can be applied the phrase (Tehillim 139:5, translated according to the context in the maamar): “You formed me afterwards and beforehand.” Note the statements in the explanation of the maamar entitled Achas Hi Yonasi, [Likkutei Torah, Shir HaShirim, p. 43a, regarding loving G‑d] “with all your might.”

The AriZal, as quoted in Zohar HaRaki’a (p. 122a), also explains that the quality of Zion [is identified with the inner dimension of the soul, as expressed in the outcry (Tehillim 130:1):] “From the depths, I called out to You.” His words are also quoted in Hadras Melech, sec. 156. See also the maamar entitled Levavtani, [Likkutei Torah, Shir HaShirim, p. 28d ff.], where it is explained that the term Baruch has two interpretations: [a) that one is blessed, and b) that there is a source for blessing]. These two interpretations are identified with the concepts of baruch and berachah.

“The Torah emerged from Chochmah” (Zohar, Vol. II, p. 62a, et al.) [and is thus identified with] the level of baruch. Therefore “Zion,” which is identified with the level of berachah, “will be redeemed through judgment,” i.e., through the halachos of the Torah. Note also the statements in the maamar entitled Rani Vesimchi, [Torah Or, p. 37c,]with regard to the statement concerning Yosef (Bereishis 41:43): “They announced before him, ‘Bend the knee (avreich),’” i.e., he was also identified with the level of baruch.

The dimension of berachah is explained [in the writings of the AriZal,] Likkutei Torah, Parshas VaYeitzei, which states that Zion (ציון) is numerically equivalent to Yosef (יוסף). See [Zohar, Vol. II,] Parshas Beshallach, (p. 55b), on the verse (Yeshayahu 52:8): “When G‑d returns to Zion,” and the gloss of Ramaz there and [Zohar, Vol. III,] Parshas Bamidbar (p. 118a) on the verse (Tehillim 134:3): “May G‑d bless you from Zion.”

The concept of “and her captives, through charity” can be explained on the basis of the maamar entitled Vesamti Kadkod, [Likkutei Torah, Devarim,p. 25a-b,]with regard to the concept (Mishlei 13:34): “Charity will elevate a nation,” and on the basis of the conclusion of the maamar entitled VeAtah Yigdal Na Koach, [Likkutei Torah, Bamidbar, p. 39c,] with regard to [the concept] (Mishlei 16:6): “With kindness and truth, sin will be atoned for.” Consult those sources.

See [Tanya,] Iggeres HaKodesh, [Epistle5,] beginning VaYaas David Shem. See also the statements at the conclusion of the maamar entitled Mi Manah, [Likkutei Torah, Bamidbar, p. 68b,] with regard to the advantage of the influence drawn down by involvement in Torah study. From there it can be understood why specifically “Zion will be redeemed through judgment,” i.e., through involvement in Torah study, and “her captives” [will be redeemed] “through charity.” Consult that source. See also the statements in the maamar entitled Ma Tovu, [Likkutei Torah, Bamidbar, p. 74a-b,] with regard to the third level of teshuvah which is through Torah study.