1. The Verse and the Initial Questions
The Verse: The Maamar starts with a verse from the Haftarah of Shabbos Chazon, Isaiah 1:27: “Zion shall be redeemed with justice, and her returnees with charity.”
Zion (צִיּוֹן): Typically refers to Mount Zion, Jerusalem, or metaphorically, the Jewish people. Redeemed (תִּפָּדֶה — tipadeh): From the root פ.ד.ה (P. D. H), meaning to redeem, ransom, rescue — usually from captivity or distress.
With Justice (בְּמִשְׁפָּט — b’mishpat): Through law, judgment, fairness, according to strict rules.
Her Returnees (וְשָׁבֶיהָ — ve’shaveha): This is a key word with multiple possible meanings. It could mean “her captives” (from שְׁבִי — shevi, captivity) or “her returnees/those who repent” (from שׁוּב — shuv, to return/repent).
With Charity (בִּצְדָקָה — b’tzedakah): Through righteousness, kindness, generosity, going beyond the letter of the law.
The Rebbe quotes questions raised by the Rebbe Rashab, in one of his own Maamarim: Why “Zion”? If the verse is talking about the people of Israel, why use the name “Zion”? Usually, Zion refers to the place. Who are “her returnees” (shaveha)? What distinct group does this refer to? Why the different methods? Why is Zion redeemed “with justice” (mishpat), while “her returnees” are redeemed “with charity” (tzedakah)? What’s the significance of this distinction?
The Rebbe adds a point here: The question “Who are shaveha?” becomes particularly strong if we accept the Rebbe Rashab’s premise that “Zion” already refers to the entire Jewish people (or at least a primary group). If Zion means the people, then who is left to be called shaveha? Some commentators interpret “Zion” as the city and “shaveha” as the exiled people returning to it. But if “Zion” is the people, then the verse seems to be dividing the people into two groups (“Zion” and “shaveha”) redeemed in different ways. Why?
2. The First Explanation — Righteous vs. Repentant
This section presents an initial interpretation based on the teachings of the Tzemach Tzedek and the Rebbe Rashab.
Identifying the Groups
Zion:
Refers to those Jews who are actively engaged in studying Torah and performing Mitzvos (commandments). They are called “Zion” because the word shares a root with tziyun (צִיּוּן), meaning a sign, marker, or something distinguished. These Jews are “marked” and distinguished by their commitment to Torah and Mitzvos. The Rebbe brings proof from the Jerusalem Talmud. It discusses the verse (Isaiah 51:16): “I have put My words in your mouth and covered you with the shadow of My hand, to plant heavens and establish earth, and to say to Zion, ’You are My people.’” The Talmud notes that nowhere else in Scripture are the people of Israel explicitly called “Zion” except here. Why here? Because this verse alludes to the three pillars upon which the world stands (as taught in Pirkei Avos 1:2): Torah (“I have put My words in your mouth”), Gemilus Chassadim (Acts of Kindness — likened to being “covered in G-d’s shadow,” implying protection and kindness), and Avodah (Service/Prayer/Sacrifices — alluded to by “planting heavens and establishing earth,” which the Talmud connects to sacrifices).
Since this verse links the name “Zion” to the performance of all categories of Mitzvos (Torah, Avodah, Gemilus Chassadim), it shows that Israel earns the name “Zion” through their devotion.
Shaveha (“Her Returnees”):
Refers to those Jews who are not currently engaged in Torah study (and by implication, Mitzvos). The Maamar connects this word shaveha to shevi (שְׁבִי), meaning captivity. These individuals are seen as being in a spiritual captivity, trapped by their physical desires and the limitations of the material world (the “body and animal soul”). However, redemption is possible for them through Teshuva (תְּשׁוּבָה), meaning repentance or return. The Maamar points out the deep connection: the path out of shevi (captivity) is through shuv (return/repentance). Jewish tradition teaches that the final redemption itself depends on Teshuva (“Israel will only be redeemed through Teshuva” — Sanhedrin 97b) and that G-d promises that the Jews will ultimately do Teshuva at the end of exile, leading immediately to redemption (based on Deuteronomy 30:1-3). So, shaveha can mean both those in captivity (shevi) and those who return (shavim) through Teshuva.
Explaining the Methods of Redemption
Zion (The Righteous) — Redeemed “With Justice” (Mishpat):
Those dedicated to Torah and Mitzvos are redeemed according to the “rule of law” or strict justice. Their good deeds earn them redemption; it’s what they deserve based on their actions.
Shaveha (The Captives/Returnees) — Redeemed “With Charity” (Tzedakah):
Those who were distant and return through Teshuva are redeemed through tzedakah. Why? Because Teshuva itself is an act of G-d’s immense kindness (chesed) and charity (tzedakah). According to strict justice, certain sins might not be fully rectifiable. Teshuva’s power to cleanse the past and bring redemption is a gift from G-d, going beyond the strict letter of the law.
The Paradoxical Advantage of Tzedakah Here, the Maamar introduces a key Chassidic concept. While mishpat sounds more “earned,” tzedakah represents a higher, more powerful form of Divine connection.
Kabbalistic Framework (Light and Vessels):
Mishpat (justice) is associated with limitation, measure, and structure. In Kabbalistic terms, it corresponds to Divine Ohr (Light) that is channeled and contained within Kelim (Vessels). It’s a measured, defined revelation.
Tzedakah (charity/kindness), on the other hand, is boundless and transcends limitations. It corresponds to a higher form of Divine Ohr referred to sometimes as Ohr Havdalah (Light of Distinction/Separation) or Ohr Sovev (Transcendent Light) — a light that is too intense to be contained within vessels, given freely, beyond calculation or deserts.
Implication:
Therefore, the redemption of the “Zion” group (righteous) through mishpat brings them a measured, defined level of Divine light. The redemption of the “shaveha” group (repentant) through tzedakah connects them to an infinitely higher, boundless level of Divine light.
Clarification on Mishpat:
The Maamar adds that mishpat has two aspects here: a) It means they don’t need charity because they’ve earned it. b) It also implies the exclusion of charity/mercy where it’s not warranted by strict law (referencing the verse “Do not show favoritism in judgment” — Deuteronomy 1:17, which Rashi explains means not favoring the poor out of pity if justice dictates otherwise). This highlights the limited nature of mishpat compared to the boundlessness of tzedakah.
Summary of First Interpretation:
“Zion” are the consistently observant Jews, redeemed through their merits (justice). “Shaveha” are those who were distant/spiritually captive and return through repentance, redeemed through G-d’s boundless kindness (charity), which paradoxically connects them to a higher level of Divine revelation.
3. A Second Interpretation and New Questions
The Maamar now introduces an alternative way to understand the word ve’shaveha.
Alternative Meaning of Shaveha
Instead of linking it to shevi (captivity) or teshuva (repentance), this interpretation focuses on the root shuv (שׁוּב) in the sense of returning from a place, or restoration (הֲשָׁבָה — hashavah). When used alongside tipadeh (will be redeemed), the term hashavah (returning) implies that the person or entity wasn’t fundamentally in exile or captivity needing “redemption,” but rather was merely displaced and needs to be brought back to their proper place.
Implication
This reading suggests that the “shaveha” group is actually on a higher spiritual level than the “Zion” group. “Zion” needs pidyon (redemption), implying they are truly caught in the state of galus (exile). The “shaveha” group, needing only hashavah (returning/restoration), seems intrinsically untouched by the exile itself.
The New Problems
This interpretation flips the previous understanding and creates significant questions:
1) Contradiction. How can the group needing redemption (“Zion”) be redeemed through the seemingly lower means of mishpat (justice), while the higher group needing only returning (“shaveha”) requires the higher means of tzedakah (charity)? It seems backward. We’d expect the higher group to be associated with justice/merit and the lower group to need charity.
2) Identity Crisis. Who are these two groups now? If “Zion” represents the observant Jews (as established earlier), how can they be considered truly in exile and needing redemption? And who are the “shaveha” who are somehow above the state of exile, yet need returning? What merit do they possess to be considered untouched by exile?
4. Resolving the Second Interpretation — Soul vs. Body
The Maamar now delves deeper into Chassidic thought to resolve the contradictions raised by the second interpretation.
1) Exile Affects Vessels, Not Light
The Rebbe again cites the Rebbe Rashab: The concepts of galus (exile) and shevi (captivity) fundamentally apply only to the Kelim (Vessels), not to the Ohr (Light).
Why? Light, by its very nature, dispels darkness. “A little light dispels much darkness.” Even when light is measured and limited (which is when you can speak of “little” or “much”), it actively pushes away darkness. Furthermore, after G-d “separated the light from the darkness” (Genesis 1:4), darkness automatically recedes before light. Therefore, light itself cannot be “exiled” by darkness; the darkness of exile simply cannot affect the essence of spiritual light.
2) Applying this to Soul and Body
This principle is applied to the human being:
Soul (Neshama): Corresponds to Ohr (Light). Body (Guf): Corresponds to Kelim (Vessels).
The Rebbe quotes his father-in-law, the Rebbe Rayatz: “Only the body is in exile, not the soul.” Even though the soul is clothed within the body, and the body experiences exile, the soul itself remains intrinsically connected to its Divine source and is not truly “in exile.” It’s like light shining within a murky container; the light itself isn’t murky. Why isn’t the soul exiled? Because it is “truly a part of G-d Above” (chelek Eloka mima’al mamash). Even when it descends and becomes mamash (tangible, invested in a physical body), it remains essentially connected to G-d.
The Rebbe invokes the Ba’al Shem Tov’s principle: “When you grasp a part of the essence, you grasp the whole.” Since the soul is part of G-d’s essence, it retains its essential Divine connection and cannot be fundamentally subjugated by exile. King Solomon’s words in Song of Songs (5:2) are cited: “I sleep [in exile], but my heart [the soul] is awake.” Even during the “sleep” of exile, the soul remains spiritually awake and connected. So, what is the soul’s situation during exile? It’s not in exile, but because its vehicle (the body) is in exile, the soul finds itself displaced — not in its ideal state or location. It is affected by the body’s exile (it feels the body’s suffering and limitations) and is therefore “in the place of exile,” even if not in exile itself.
Conclusion
Therefore, the term ve’shaveha (her returnees/those needing restoration) perfectly describes the soul of every Jew. The soul doesn’t need pidyon (redemption from exile) because it was never truly exiled. But it does need hashavah (returning, restoration) to its proper, revealed state and place, free from the constraints imposed by the body’s exile.
5. The Purpose of Exile — Descent for Ascent
Now the Maamar explains why this complex situation of body-in-exile/soul-displaced exists, and what the ultimate outcome will be.
1) Descent for the Sake of Ascent. A fundamental principle in Chassidus is that every spiritual descent (yerida) is for the purpose of an even greater ascent (aliya). The experience of exile, darkness, and concealment is meant to ultimately bring about a revelation and spiritual height greater than what existed before the exile (e. g., greater than the revelation during the Temple era).
Analogy: “The advantage of light comes from within darkness” (Ecclesiastes 2:13). Darkness isn’t just an absence of light; confronting and transforming darkness reveals a more profound and powerful light than light that never encountered opposition. The deeper the descent (the darker the darkness), the greater the potential ascent (the more powerful the resulting light).
2) The Body’s Central Role in Ascent. Since the primary experience of descent and darkness in exile happens to the body (as the soul isn’t truly exiled), it follows that the greatest ascent resulting from exile will also be experienced by the body. 3) Two Types of Gain from Descent (Soul into Body / Exile). The Maamar draws a parallel between the soul’s initial descent into the body and the experience of exile. In both cases, there are two levels of “gain” or ascent achieved through the descent:
Gain 1:
Revealing Inner Strength. By successfully serving G-d despite the limitations and concealments (of the body, or of exile), the soul reveals the incredible, intrinsic power of its connection to G-d. It shows that no obstacle can truly sever or even diminish this bond. This is like revealing the inherent brightness of light by showing it can shine even in darkness. This relates primarily to the soul’s resilience.
Gain 2:
Transforming the Darkness Itself. This is a deeper level. Here, the soul’s work doesn’t just overcome the darkness (of the body, animal soul, material world, or exile), but actively refines and transforms the darkness itself into light. The physical body and the material world are elevated and become vessels for G-dliness.
Significance:
This transformation is the ultimate purpose. It fulfills G-d’s primordial desire to have “a dwelling place in the lowest realms” (dirah b’tachtonim). This desire stems from G-d’s very Essence (Atzmus), which is beyond the duality of light and darkness and has the power to transform darkness itself. By transforming the lowest, darkest aspects of reality (the physical world, especially in exile) into a “home” for G-d, we reveal this essential power of G-d. The Tanya (the foundational work of Chabad Chassidus) emphasizes that the soul descends not primarily for its own elevation, but to refine the body and the world, thereby fulfilling this ultimate purpose of Dirah B’tachtonim. 4) Applying this to Exile and Redemption.
Soul’s Gain from Exile:
The soul’s primary “gain” from the exile experience is the revelation of its own unbreakable connection to G-d (Gain 1). It demonstrates its inherent inability to be exiled.
Body’s Gain from Exile:
The body’s primary “gain” is the transformation of its own darkness — the profound darkness experienced during exile (which is even greater than the body’s inherent physical limitations) — into light (Gain 2). This achieves the ultimate purpose of making even the lowest state (“the lowest of the low”) into a dwelling place for G-d.
6. The Future — Soul Nourished by the Body
This section adds another layer based on the teaching that in the Messianic era, the spiritual dynamic will shift.
Future Reversal:
Currently, the soul gives life and spiritual energy to the body. In the future era of redemption, it is taught, “the soul will be nourished by the body.” This means the body, having been fully refined and transformed through its experience in exile and the work of Torah and Mitzvos, will reach such a high spiritual state that it will actually become a source of spiritual illumination for the soul.
Completing the Soul’s Ascent:
This future state allows the soul to fully partake in the second type of gain (the transformation of darkness). While the soul initiates this transformation now, it will fully receive the benefit and light generated from the transformed body in the future.
Analogy Revisited (Narutza):
The Maamar references a verse from Song of Songs (1:4): “Draw me, we will run after You.” Chassidus explains this refers to the G-dly soul (“Draw me”) inspiring the animal soul to also yearn for G-d, resulting in “we will run” (plural). The G-dly soul itself achieves a new level of “running” (enthusiasm, devotion) through elevating the animal soul. However, now, because the soul is the primary actor, this benefit it receives back is incomplete. In the future, when the body nourishes the soul, the soul will fully experience the profound elevation that comes from the transformation of the physical.
7. Synthesizing the Second Interpretation and the Conclusion
This final section brings all the threads together to provide a complete explanation of the verse “Zion b’mishpat tipadeh ve’shaveha b’tzedakah” according to the second, deeper interpretation.
1) Zion Revisited.
In this context, “Zion” still refers to the Jewish people, marked (מְצוּיָנִים — metzuyanim) by their commitment to Torah, Avodah, and Gemilus Chassadim. This commitment acts as a tziyun (sign/marker) ensuring they are not lost among the nations during exile. Their service during exile achieves both levels of ascent discussed: Revealing the inherent, boundless power of the Divine light/soul connection that even the deepest darkness of exile (including the intense challenges of the era just before Mashiach, Ikvesa d’Meshicha) cannot extinguish. This relates to the “light beyond vessels” (Ohr Havdalah). Transforming the darkness itself into light, thereby revealing G-d’s Essence (Atzmus), which transcends both light and darkness.
2) The Verse’s Focus.
The verse, as the conclusion of Isaiah’s prophecy of “Vision” (Chazon) which points towards the ultimate redemption (Isaiah’s name itself means “Salvation,” and the reading connects to King Hezekiah whom G-d considered making Mashiach), is focusing specifically on the highest achievement of the redemption: the second type of ascent — the transformation of darkness, the ultimate purpose of exile.
3) Explaining the Terms Finally.
Tipadeh (תִּפָּדֶה — Shall be Redeemed): Refers to the Body. The body, having been truly in exile, will be redeemed from it.
B’Mishpat (בְּמִשְׁפָּט — With Justice): This redemption and subsequent elevation of the body occurs b’mishpat. Because the body endured the actual hardship of exile and was the primary locus for the “transformation of darkness into light,” its resulting elevation is “earned” according to the “rule of law” (shuras hadin), as a just consequence of its experience and refinement.
Ve’Shaveha (וְשָׁבֶיהָ — And Her Returnees): Refers to the Soul. The soul, having been merely displaced in the “place of exile,” needs to be returned or restored (hashavah) to its full glory.
B’Tzedakah (בִּצְדָקָה — With Charity): The soul’s participation in the highest level of future revelation — the level achieved through the body’s transformation of darkness (Gain 2) — is granted b’tzedakah, through G-d’s boundless kindness. It’s not something the soul achieved directly through its own experience (as it wasn’t in exile) but rather a gift allowing it to partake in the ultimate elevation generated via the body.
4) A Final Nuance.
The Rebbe adds a point suggesting a potential advantage for the soul. While the body’s elevation is b’mishpat (justice), implying a certain measure or calculation based on its experience (“taste and knowledge”), the soul’s elevation is b’tzedakah (charity), which is inherently boundless and beyond measure. So, while the body’s transformation is the source of this highest light, the soul receives it in a potentially unlimited fashion.
5) The Importance of the Simple Meaning (Pshat)
The Rebbe concludes by emphasizing that “Scripture never departs from its simple meaning” (Ein Mikra yotzei midei pshuto). Even with these profound mystical interpretations, the fundamental meaning remains the literal redemption from physical exile. In fact, the deepest mystical concepts (like G-d’s Essence) are ultimately revealed through the pshat, the simple fulfillment in the physical world (Asiyah), because that is where G-d’s desire for a “dwelling in the lowest realms” is realized. Connection to Children’s Learning: The Rebbe parenthetically suggests this might be why the learning of young schoolchildren (Tinokos Shel Beis Rabban), whose “breath is free from sin,” is primarily focused on the pshat (simple meaning) — because the simple meaning connects most directly to the ultimate purpose in the lowest world.
Final Call
The ultimate point of understanding this verse, in all its depth, is to appreciate and anticipate the actual, simple, physical redemption from exile through the arrival of Mashiach Tzidkeinu (our righteous Mashiach), praying for it to happen “speedily in our days, truly imminently.”
In Essence
The Maamar takes a seemingly straightforward verse about redemption and unpacks multiple layers of meaning. It moves from a basic understanding (righteous vs. repentant) to a much deeper one involving the distinct experiences of the soul and body in exile. The core message is that exile, particularly the body’s experience of it, is the catalyst for the highest form of future revelation — the transformation of darkness itself into light, fulfilling G-d’s desire for a home in this lowest world. The body achieves this through “justice” (as a result of its struggle), while the soul partakes in this ultimate revelation through G-d’s boundless “charity.” This profound understanding is meant to inspire yearning for the literal redemption, which will bring all these spiritual heights into tangible reality.