The haftarah for parashat Devarim, taken from the book of Isaiah, was not chosen because of its relationship to the Torah portion, but rather as the Etz Hayim: Torah and Commentary explains: “This passage is a special reading for the Shabbat immediately preceding the fast of Tish-ah b’Av (and thus is not linked to the parashah). This haftarah’s content anticipates that of Lamentations, which is recited on Tish-ah b’Av…” Nevertheless, careful examination reveals a number of links. For example, the use of the term “eicha” (“how”) links the words of the haftarah, “How (eicha) the faithful city has become a harlot” (Isaiah 1:21) to Lamentations: “How (eicha) lonely sits the city that was full of people” (Lamentations 1:1). But interestingly, this relatively uncommon term, which appears in the Torah only in Deuteronomy, also appears in our parasha: “How can I bear alone the weight and burden of you and your strife?” (Deut. 1:12).

In addition to the verbal link, we can also find a conceptual link between the words of the prophet and the parasha’s references to judging and justice. In parashat Devarim we read: “And I charged your judges at that time, saying: Hear out your fellow men, and decide justly between any man and a fellow Israelite or a stranger. You shall not be partial in judgment – hear out low and high alike. Fear no man, for judgment is God's…” (Deut. 1:16-17). Isaiah says: “Learn to do good,
devote yourselves to justice, aid the wronged, uphold the rights of the orphan, defend the cause of the widow” (Isaiah 1:17); “Alas, she has become a harlot, the faithful city that was filled with justice, where righteousness dwelt – but now murderers” (1:21); “Your rulers are rogues and cronies of thieves, every one avid for presents and greedy for gifts; They do not judge the case of the orphan, and the widow’s cause never reaches them” (1:23). The haftarah then continues: “I will restore your judges as of old, and your counselors as of yore. After that you shall be called City of Righteousness, Faithful City” (1:26), as if referring to the judges mentioned in our parasha, and then concludes with a final verse that resists translation: “Tziyon b’mishpat tipadeh v’shaveha bi-tzdaka”.

What does that final verse mean? According to the commentary of Prof. Elia Samuele Artom (1887-1965) in the popular Tanakh Zahav series: “Tziyon b’mishpat tipadeh – only by the rule of law can Zion be redeemed, v’shaveha – its residents (cf. Psalms 23:6: v’shavti = v’yashavti) will be saved bi-tzdaka, through righteousness, that is, the justice that they perform in it”.

The Etz Hayim: Torah and Commentary suggests: “Zion shall be redeemed with justice; Her repentant ones with righteousness”. That approach is consistent with the view taken in the classic Christian translations. Thus, the New King James Version renders the verse: “Zion shall be redeemed with justice, and her penitents with righteousness”, while the Revised Standard Version gives us: “Zion shall be redeemed by justice, and those in her who repent, by righteousness.” As we see, the various approaches appear to be in agreement in regard to the first part of the verse. However, in regard to closing part of the verse, the question is whether v’shaveha should be understood in accordance with the plain meaning “residents” (yoshvim), or interpreted to have the theological significance “penitents”, i.e. those who “return” (shavim) spiritually. Interestingly, the latter view of the Christian translations is consistent with the view of Rashi (R. Solomon Yitzhaki, 1040-1105), who explained: “v’shaveha – those within her who repent”.

As opposed to the above, we find an entirely different approach in the midrash, one perhaps more appropriate to the Sabbath preceding Tisha B’Av, Shabbat Hazon:

And on what basis do you say that by virtue of righteousness redemption comes and the Temple is rebuilt? Because the prophet Isaiah says: “Tziyon b’mishpat tipadeh v’shaveha bi-tzdaka” – b’mishpat tipadeh refers to redemption, v’shaveha bi-tzdaka refers to the exiles, for by virtue of righteousness the exiles are gathered (Midrash Zuta, Shir Ha-Shirim (Buber) 1:15).

This approach was adopted by R. David Kimhi (Radak, 1160 – 1235), who explained: “By the justice that Israel shall do tipadeh, that is, they will be redeemed and will return to her, and through their acts of righteousness those exiled from her will return, that is v’shaveha bi-tzdaka”. According to this approach, the verse does not refer to the conduct of the residents of Zion, or to their spiritual return, but rather it foresees the physical return of the Jewish People to Zion.