The Vision of Isaiah

A commentary on the Haftarah for Shabbat Chazon 

by Yitzi Hurwitz 

On the Shabbat before Tisha B’Av, called Shabbat Chazon, we read the haftorah that begins with the words: “Chazon Yeshayahu” [vision of Isaiah].

The haftorah ends: “Zion will be redeemed with justice, and its captives, with tzedakah.”

The question is: Who or what is Zion? And who are the captives?

Some simply translate Zion to refer to Jerusalem, and the captives are the Jewish people. Others understand Zion to be the Jewish people. But if so, then who are the captives?

The answer is that Zion refers to Jews who study Torah and do the mitzvahs, and the captives are Jews who are not involved in Torah and mitzvahs. They are called captives because they have surrendered their will to their bodies and their “animal souls.” So-called Zion Jews are redeemed with justice because they earned it. However, the captive Jews are redeemed with tzedakah because they otherwise can’t be redeemed.

We are told that in the end, all Jews will repent and immediately be redeemed. This is an act of kindness, of tzedakah.

As Jews, we know that our bodies can be subjected to exile. Our G‑dly souls, however, cannot.

Even when the soul is sent down to influence the body and the physical world since it is an actual part of G‑d, it is not affected by the dark concealment it experiences. On the contrary, the darkness and the exile cause the soul to bring out hidden strength that had been lying dormant, strengthening its connection with G‑d.

The body, on the other hand, is subject to the harsh conditions and darkness of the exile. G‑d put us in this great darkness so we can transform the darkness into light.

While the soul is strengthened because of the darkness, it doesn’t directly affect the darkness. However, the body, through fulfilling G‑d’s will in the exile, changes the darkness into light. This light is greater than the light of the soul. It is Hashem’s will, His very essence, which is the greatest light possible.

This brings us to yet a third explanation of our verse. Zion refers to our bodies, and v’shaveha [which we had translated as “captives,” but can also mean “returnees”] refers to our souls.

The soul is not subject to the exile. Being in the body, which is in exile, is merely a matter of being in the wrong place. It doesn’t need redemption; all it needs is to return.

The body will be redeemed with justice because it suffered in exile and did the work, and so it rightfully earned its redemption.

The neshamah, which did not suffer in exile, returns as a kindness, a tzedakah. It did influence the body, and so it comes along and receives the greatest revelation through the body: the body’s reward for its physical work in the dark exile, the revelation of G‑d’s essence.

Now we can understand the first words of the haftorah: “Chazon Yeshayahu.” Chazon means the vision, and the name Yeshayahu comes from the word yeshuah, which means “redemption.” Our haftorah is telling us that specifically during times of darkness, which the Three Weeks and Tisha B’Av symbolize, is where you can accomplish the vision of the redemption.

We will experience this great revelation with the coming of Moshiach. May He come soon. 

Source: Chabad

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An important area of speech which is considered constructive is that which helps to relieve someone of psychological or emotional damage caused by others. 

It is permissible for anyone who is suffering emotionally or psychologically to seek appropriate help even if this involves discussions of people and events that would otherwise constitute lashon hara. If possible, names should be omitted, and only pertinent information should be shared. 

The Chofetz Chaim speculates that it may be considered constructive for a person troubled by an issue to unburden himself to someone even if only to relieve himself of stress. 

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The Arizal passed away at the age of 38, and it was only during the last two years of his life that he met his foremost disciple, Rabbi Chaim Vital. The Arizal himself never wrote any books, however all his words were faithfully recorded by Rabbi Chaim Vital in what is known as Kitvei Ari, the “writings of the Arizal.” The Kitvei Ari is the key to the secrets of the Zohar, and it was the Arizal who formulated the Kabbalah into a comprehensive system. Rabbi Chaim Vital writes in the name of the Arizal that, “It is a Mitzvah to reveal this wisdom.” Until the time of the Arizal, knowledge of Kabbalah was not known outside of the tightly knit circle of the tzaddikim.

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When rebuking the Jewish people here, Moshe did not mention, or even allude to their sins.  Rather, in order to maintain their dignity, he merely mentioned the places where they had sinned [see Rashi].  

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If, on occasion, it proves necessary to rebuke another - even for serious sins, such as the ones which Moshe indicated here - one should nevertheless do so subtly and gently, while at the same time drawing the person close with warmth and love.

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Rosh Yeshivah Ponevezh HaGaon HaRav Berel Povarsky published a letter of chizuk to bnei yeshivos via the Va’ad Hayeshivos on Wednesday evening.

“To the beloved and dear bnei yeshivos,” the letter begins. “Words are superfluous regarding your preciousness and virtues. All the koach of Klal Yisrael and its successes are only through the koach haTorah.” 

“But unfortunately, the wicked government behaves with complete disregard for this, and out of unrestrained hatred, the hatred of the ignorant and wicked towards Talmidei Chachamim and Bnei Torah, they declare lomdei Torah as criminals and evaders, rachmana litzlan—when the opposite is true, and those who have no part in the Torah are the evaders and destroyers of our existence.” 

The Rosh Yeshivah also called on bnei yeshivos not to be drawn into debates with the public over the draft issue. “It is not our job to negotiate with them and discuss their vanities,” he wrote. “We only need to remember the second bracha in the Shema of Maariv, that the love of Hakadosh Baruch Hu for Yisrael stems from the koach of Ahavas Torah and engaging in it day and night, and to believe in this with complete faith—that His love will never depart from us.” 

“And no one will have the power to cause us pain or harm us, chas v’chalilah, because we’re the loved ones of the One who loves us with a great and everlasting love,” the Rosh Yeshivah concluded.

Source: Yeshiva World