Daf 115b (דַּף קט״ו ע״ב)

And whoever engages in it (וּמַאן דְּאִשְׁתָּדַּל בָּהּ), to merit through it (בְּגִין לְזַכָּאָה בָּהּ) the World to Come (לְעָלְמָא דְּאָתֵי), is called acquisition (אִקְרֵי קִנְיַן). "His money" (כַּסְפּוֹ): the World of Longing (עָלְמָא דְּכִסּוּפָא). "Acquisition" (קִנְיָן): after (עַל שֵׁם) (Bereshit 14) "God Most High, Possessor of heaven and earth" (אֵל עֶלְיוֹן קוֹנֵה שָׁמַיִם וָאָרֶץ). (Proverbs 4) "Acquire Chokhmah, acquire Binah" (קְנֵה חָכְמָה קְנֵה בִינָה). One who acquires words of Torah (קָנָה לוֹ דִּ״ת), his Master, after he has acquired it (רַבּוֹ בָּתַר דְּקָנָה לוֹ), redemption shall he have (גְּאוּלָה תִּהְיֶה לוֹ).

There is one who is acquired forever (אִית דְּאִיהוּ קָנוּי לֵיהּ לְעוֹלָם), and there is one acquired for six years (וְאִית דְּאִיהוּ קָנוּי לֵיהּ שִׁית שְׁנִין). Regarding one who is acquired forever (מַאן דְּאִיהוּ קָנוּי לֵיהּ לְעוֹלָם), it is written (כְּתִיב בֵּיהּ), "His master shall pierce his ear with an awl, and he shall serve him forever" (וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעוֹלָם). "Forever" (לְעוֹלָם) is not forever literally, but rather the Jubilee cycle (לֵית עוֹלָם, אֶלָּא עוֹלָמוֹ שֶׁל יוֹבֵל), which is fifty (דְּאִינּוּן חַמְשִׁין).

And this is Kriyat Shema (וְדָא קְרִיאַת שְׁמַע), for there are twenty-five and twenty-five letters (דְּתַמָּן כ״ה כ״ה אַתְוָון), evening and morning (עַרְבִית וְשַׁחֲרִית), fifty gates of Binah (נ׳ תַּרְעִין דְּבִינָה). After a person unifies through these letters (בָּתַר דִּמְיַחֵד בְּהוֹן בַּר נָשׁ) with Kudsha Berikh Hu (לְקוּדְשָׁא בְּרִיךְ הוּא), becoming His servant (דְּאִיהוּ עֶבֶד דִּילֵיהּ), by placing upon himself the yoke of Tefillin upon his head (בְּעוֹל תְּפִלִּין עַל רֵישֵׁיהּ), then his ear, which was pierced, is opened to hear Kriyat Shema (וְאֹזֶּן דִּילֵיהּ רְצִיעָא פְּתִיחָא לְמִשְׁמַע קְרִיאַת שְׁמַע), for "Shema" implies hearing (דִּשְׁמַע), in every language that you understand (בְּכָל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ), that is, comprehension (דְּהַיְינוּ מַשְׁמָעוּת).

For one whose redemption depends upon Kriyat Shema (דְּמַאן דְּפִדְיוֹן דִּילֵיהּ תְּלוּיָה בִּקְרִיאַת שְׁמַע), which is the secret of fifty (דְּאִיהוּ רָזָא דְּחַמְשִׁין), there is no redemption through another by way of reincarnation (לֵית לֵיהּ פִּדְיוֹן עַל יַד אַחֲרָא בְּגִלְגּוּלָא), because he is forever pierced for his Master (דִּמְרוּצָע הוּא לְמָארֵיהּ). Here, it is not said (הָכָא לָא אִתְּמַר), (Leviticus 25) "or his uncle or the son of his uncle shall redeem him" (אוֹ דוֹדוֹ אוֹ בֶן דוֹדוֹ יִגְאָלֶנּוּ). For in prayer, a person is like the servant (דְּבִצְלוֹתָא דְּבַר נָשׁ, אִיהוּ כְּעֶבֶד), about whom it is said, "six years he shall serve" (דְּאִתְּמַר בֵּיהּ שֵׁשׁ שָׁנִים יַעֲבֹד). And "service" is prayer alone (וְאֵין עֲבוֹדָה, אֶלָּא תְּפִלָּה). "Six years he shall serve" (שֵׁשׁ שָׁנִים יַעֲבֹד): these are the first three and the last three blessings (ג׳ רִאשׁוֹנוֹת, וְג׳ אַחֲרוֹנוֹת), through which the Shaliach Tzibbur fulfills the obligation for the person (דְּשְׁלִיחַ צִבּוּר אַפִּיק לֵיהּ לְבַר נָשׁ יְדֵי חוֹבָתוֹ), for one who does not know how to pray (לְמַאן דְּלָא יָדַע לְצַלָּאָה).

Through these is invoked the Tzaddik, the life of the world (בְּהוּ דְּצַדִּיק חַי עָלְמָא), and thus he is called by His Name (אִתְקְרֵי בְּהוּ עַל שְׁמֵיהּ): Boaz: Righteous (Tzadik), Redeemer (Goel), Relative (Karov), and Faithful (Ne'eman) (בֹּעַז, צַדִּיק, גּוֹאֵל, קָרוֹב, וְנֶאֱמָן). (Some say: and there) (נ״א וְתַּמָּן), (Psalms 145) "Hashem is near to all who call upon Him" (קָרוֹב יְיָ׳ לְכָל קוֹרְאָיו). And it is good for a person (וְטָב לֵיהּ לְבַר נָשׁ), (Proverbs 27) "a close neighbor rather than a distant brother" (שָׁכֵּן קָרוֹב מֵאָח רָחוֹק), that is, the central pillar (דְּהַיְינוּ עַמּוּדָא דְּאֶמְצָעִיתָא), who is Ben Yah (דְּאִיהוּ בֶּן יָהּ), who ascends above into Binah (דְּאִסְתַּלָּק לְעֵילָּא דְּאִיהוּ בִּינָה), this world is the world of Jubilee (דְּעוֹלָם דָּא, עוֹלָמוֹ שֶׁל יוֹבֵל), the fifty letters of unification (דְּאִיהוּ חַמְשִׁין אַתְוָון דְּיִחוּדָא). In this world, one can have redemption through Tzaddik (דְּבְעָלְמָא דֵּין, יָכִיל בַּר נָשׁ לְמֶהוֵי לֵיהּ פִּדְיוֹן בְּצַדִּיק), six years which include the first three and last three blessings of prayer (ו׳ שְׁנִין דְּכָלִיל תְּלַת קַדְמָאִין וּתְלַת בַּתְרָאִין דִּצְלוֹתָא). The small Vav (ו׳ זְעִירָא), these are (נ״א אִיהוּ) the six years he shall serve (שִׁית שְׁנִין יַעֲבוֹד). But in the World to Come (אֲבָל בְּעָלְמָא דְּאָתֵי), which is the World of Jubilee (דְּאִיהוּ עוֹלָמוֹ שֶׁל יוֹבֵל), where there are the fifty letters of Kriyat Shema (דְּתַּמָּן נ׳ אַתְוָון דִּקְרִיאַת שְׁמַע), no Shaliach Tzibbur can discharge his obligation (לֵית שְׁלִיחַ צִבּוּר אַפִּיק לֵיהּ מֵחוֹבָה), since there is no redemption through another (בְּגִין דְּלֵית לֵיהּ פִּדְיוֹן עַל יְדֵי אֲחֵרִים). Therefore, "Hear" (וּבְגִין דָּא שְׁמַע), in any language you understand (בְּכָל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ). Thus it hints (וּבְגִין דָּא קָא רָמִיז), "If I am not for myself, who is for me?" (אִם אֵין אֲנִי לִי מִי לִי). "Who (Mi)" (מִ״י): certainly refers to the World of Jubilee (וַדַּאי עוֹלָמוֹ שֶׁל יוֹבֵל).

Immediately when they heard these words (מִיַּד דְּשָׁמְעוּ מִלִּין אִלֵּין), the Masters of the Academies (מָארֵי מְתִיבְתָּאן), who descended with the Holy Luminary (דַּהֲווֹ נַחְתֵּי עִם בּוּצִינָא קַדִּישָׁא), opened and said (פָּתְחוּ וְאָמְרוּ), Faithful Shepherd (רַעְיָא מְהֵימָנָא), mouth of Shekhinta above and below (פִּי שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה), for with both of them, Kudsha Berikh Hu (דִּבְתַרְוַויְיהוּ קוּדְשָׁא בְּרִיךְ הוּא) speaks with you mouth to mouth (פֶּה אֵל פֶּה מַלִּיל עִמָּךְ) in Kriyat Shema (בִּקְרִיאַת שְׁמַע), as it is said (דְּאִתְּמַר בֵּיהּ), (Psalms 149) "The exaltations of God are in their throats, and a double-edged sword in their hands" (רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם). For surely (דְּהָא וַדַּאי), Yud (י׳) is the head of the sword (רֵישָׁא דְּחַרְבָּא), which encircles your lips (דְּאַסְחַר שָׂפָה דִּילָךְ). Vav (ו׳) is the blade of your sword (לִישָׁנָא דְּחַרְבָּא דִּילָךְ). Hei Hei (ה׳ ה׳), are the two edges (תְּרֵין פִּיפִיּוֹת), corresponding to your two lips (בִּתְרֵין שִׂפְוָון דִּילָךְ). Surely (וְהָא וַדַּאי), your Master’s Name speaks through your mouth (שְׁמָא דְּמָרָךְ, מְמַלֵּל בְּפוּמָךְ). Yud Hei Vav Hei (יו״ד ה״א וָא״ו ה״א) is in your thought (אִיהוּ בְּמַחֲשַׁבְתָּךְ), from which these fifty letters come forth from your mouth (דְּאַפִּיק אִלֵּין חַמְשִׁין מִפּוּמָךְ).

Surely, because of these words (בְּוַדַּאי, בְּגִין מִלִּין אִלֵּין), Eliyahu is detained above (אֵלִיָּהוּ אִתְעַכָּב לְעֵילָּא), for he is held there (דְּתָפִיס אִיהוּ). Thus he does not descend to you (דְּלָא נָחִית לְגַבָּךְ), though he previously descended to you with much wealth (דְּהָא בְּכַמָּה עֻתְרָא הֲוָה נָחִית לְגַבָּךְ). Now he is detained above (וְאִיהוּ תָּפִיס לְעֵילָּא), and does not descend to you (דְּלָא נָחִית לְגַבָּךְ), for your poverty (בְּגִין דַּעֲנִיּוּתָא דִּילָךְ) is redemption for Yisrael (אִיהוּ פָּרוֹקָא לְיִשְׂרָאֵל). Therefore, Mashiach said (וּבְגִין דָּא מָשִׁיחַ אָמַר), until the poor one shall come (עַד דְּיֵיתֵי עָנִי), and this is what is written (וְהַאי אִיהוּ דִּכְתִּיב), (Isaiah 53) "And by his wounds, we are healed" (וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ).

He said to them (אָמַר לוֹן), "If so, let us grant him release (אִי הָכִי, נַעְבִּד לֵיהּ הַתָּרָה), so he may descend to me (וִיהֵא נָחִית לְגַבָּאי), for he is esteemed by me (דְּחָשִׁיב הוּא גַּבָּאי) more than all the wealth of the world (מִכָּל מָמוֹנָא דְּעָלְמָא). And behold, I forgive and release him (וְהָא אֲנָא מָחִיל וְשָׁרֵי לֵיהּ), and annul his oath (וּמַתִּיר לֵיהּ אוֹמָאָה). And you also, release him likewise (וְאַתּוּן אוּף הָכִי שָׁרוּ לֵיהּ), and if he needs greater release (וְאִי צָרִיךְ הַתָּרָה יַתִּיר), let us endeavor for his annulment (נִשְׁתַּדֵּל בַּהַתָּרָתֵיהּ), so that he may descend to me (דִּיהֵא נָחִית גַּבָּאי)."

The Holy Luminary said to him (אָמַר לֵיהּ בּוּצִינָא קַדִּישָׁא), "The oath of Hashem (שְׁבוּעַת יְיָ'), is Shekhinta (אִיהִי שְׁכִינְתָּא), the only daughter (בַּת יְחִידָה). And it is not without reason (וְלָא לְמַגָּנָא) that they established three men (תַּקִּינוּ תְּלַת בְּנִי נָשָׁא) to release it (לְמִפְטַר לֵיהּ). Rather, the Shin (ש') of Shabbat (דְּשַׁבָּת) corresponds to the three Patriarchal branches (תְּלַת עַנְפֵי אֲבָהָן), the only daughter (בַּת יְחִידָה). This is the oath (שְׁבוּעָה), for She participates together with them (דְּאִשְׁתְּתָּפַת בְּהוּ). Certainly (בְּוַדַּאי), an oath does not take effect (שְׁבוּעָה לָא חָלָה), except upon something tangible (אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ). A vow (נֵדֶר) takes effect even on something intangible (חָל, אֲפִילּוּ עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ). And this has been established in the Mishnah (וְהָא אוּקְמוּהָ בְּמַתְנִיתִין). And furthermore (וְלֹא עוֹד), they have said even more (אֶלָּא יַתִּיר אָמְרוּ): vows ascend higher than oaths (נְדָרִים עַל גַּבֵּי שְׁבוּעוֹת עוֹלִין). For whoever swears (וְכָל הַנִּשְׁבַּע), it is as if he swears by the King Himself (כְּאִלּוּ נִשְׁבַּע בַּמֶּלֶךְ עַצְמוֹ). And whoever vows (וְכָל הַנּוֹדֵר), it is as if he vows by the life of the King (כְּאִילּוּ נוֹדֵר בְּחַיֵּי הַמֶּלֶךְ).

The Faithful Shepherd said to them (אָמַר לוֹן רַעְיָא מְהֵימְנָא), "Masters of the Academies (מָארֵי דִּמְתִיבְתָאן), I know that you understand this (יְדַעְנָא בְּכוּ, דְּאַתּוּן יַדְעִין). But He who renews each day continually Ma’aseh Bereshit (אֲבָל הַהוּא דִּמְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית), renews for them new insights (יְחַדֵּשׁ לוֹן חִדּוּשִׁין). For surely Kohelet says (דְּהָא וַדַּאי אָמַר קֹהֶלֶת), (Ecclesiastes 1) 'There is nothing new under the sun' (אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ), but above the sun (אֲבָל לְמַעְלָה מִן הַשֶּׁמֶשׁ), there is (יֵשׁ לוֹ). And regarding secrets of Torah (וּבְסִתְרֵי תּוֹרָה), I desire to say (אֲנָא בָּעֵינָא לְמֵימַר), (Psalms 84) 'For a sun and a shield is Hashem Elohim Tzevaot' (שֶׁמֶשׁ וּמָגֵן יְיָ' אֱלֹהִים צְבָאוֹת), in His world (בְּעָלְמָא דִּילֵיהּ), and not in the mundane world (וְלָא בְּעָלְמָא דְּהֶדְיוֹט). Even though (אַף עַל גַּב) 'God has made one opposite the other' (דְּזֶה לְעוּמַת זֶה עָשָׂה הָאֱלֹהִים), from within darkness emerges light (מִגּוֹ חֲשׁוֹכָא, נָפִיק נְהוֹרָא)."