Daf 16a (דַּף ט״ז ע״א)

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), when is it called Teshuvah (אֵימָתַי אִתְקְרֵי תְּשׁוּבָה)? When Imma is covered and stands in joy over the children (כַּד אִימָּא מִתְכַּסְיָא וְקַיְּימָא בְּחֶדְוָה עַל בְּנִין), as it is written: “The joyful mother of children” (תהלים קיג: אֵם הַבָּנִים שְׂמֵחָה). And all return to their existence, and whoever was closed off returns to his place (וְתָבָאת בְּקִיּוּמָא וּמַאן דְּהֲוָה סָגִיר, תָּב לְאַתְרֵיהּ). And all return one to another (וְכֻלְּהוּ תָּבִין חַד לְחַד), and each one is blessed (וּמִתְבָּרְכָאן כָּל חַד וְחַד). And then it is called Teshuvah Shleimata (complete Teshuvah) (וּכְדֵין אִתְקְרֵי תְּשׁוּבָה שְׁלֵימְתָּא), Teshuvah simple, to include all (תְּשׁוּבָה סְתָם לְאַכְלְלָא כֹּלָּא).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), when the world is bound, the whole world is bound as one (כַּד מִתְכְּשַׁר עָלְמָא, כּוּלֵיהּ מִתְכְּשַׁר כַּחֲדָא). It is written: “For great is Your mercy above the heavens” (תהלים קח: כִּי גָּדוֹל מֵעַל שָׁמַיִם חַסְדֶּךָ). “Above the heavens” (מֵעַל שָׁמַיִם) — meaning it rises higher than the place that is called “Heavens” (דְּסַלְּקָא לְעֵילָּא מֵאֲתַר דְּאִקְרֵי שָׁמַיִם). And what is this? This is Imma (וּמַאי אִיהוּ. דָּא אִיהִי אִימָּא). And this is what is called Teshuvah (וְהַיְינוּ דְּאִקְרֵי תְּשׁוּבָה).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), precisely as it is written: “Above the heavens” (דַּיְיקָא דִּכְתִּיב מֵעַל שָׁמַיִם). For had it been written “upon the heavens” (אִלְמָלֵא כְּתִיב עַל שָׁמַיִם), it would mean only that place that stands upon the heavens and no more (מַשְׁמַע הַהוּא אֲתַר דְּקַיְּימָא עַל שָׁמַיִם, וְלָא יַתִּיר). But since it says “above the heavens” (כֵּיוָן דְּאָמַר מֵעַל שָׁמַיִם), it means that place that stands above the heavens, far above (מַשְׁמַע הַהוּא אֲתַר דְּקַיְּימָא עַל הַשָּׁמַיִם לְעֵילָּא לְעֵילָּא). Some say: And what is this? It is Imma, and this is what is called Teshuvah (ס״א: וּמַאי אִיהִי אִימָּא, וְהַיְינוּ דְּאִקְרֵי תְּשׁוּבָה). For it was taught (דְּתָאנָא): At that time when the deeds below are bound (בְּהַהוּא זִמְנָא דְּמִתְכַּשְׁרָן עוֹבָדִין לְתַתָּא), and Imma is in joy (וְאִימָּא בְּחֶדְוָותָא), Atika Kadisha is revealed (אִתְגַּלְּיָא עַתִּיקָא קַדִּישָׁא), and light returns to Ze’ir Anpin (וְתָב נְהוֹרָא לִזְעֵיר אַנְפִּין). And then all is in joy (וּכְדֵין כֹּלָּא בְּחֶדְוָותָא), all in completion (כֹּלָּא בִּשְׁלִימוּ), all is found in blessings (כֹּלָּא אִשְׁתְּכָחוּ בְּבִרְכָּאן), and mercies are aroused (וְרַחֲמִין זִמְנִין), and all worlds are in joy (וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָותָא). This is what is written: “He shall again have compassion upon us, He shall subdue our iniquities” (מיכה ז: יָשׁוּב יְרַחֲמֵנוּ יִכְבּוֹש עֲוֹנוֹתֵינוּ). Who shall return? (מַאן יָשׁוּב). Atika Kadisha shall return to be revealed in the Ze’ir (יָשׁוּב עַתִּיקָא קַדִּישָׁא לְאִתְגַּלְיָיא בִּזְעֵירָא). He shall return to be revealed, He who was concealed at first (יָשׁוּב לְאִתְגַּלְיָיא דְּהֲוָה סָתִים בְּקַדְמִיתָא). And all is called Teshuvah (וְכֹלָּא אִתְקְרֵי תְּשׁוּבָה).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), all is included, all in general (כֹּלָּא בִּכְלַל, כֹּלָּא סְתָם). And it is written: “That Hashem may turn from the fierceness of His anger and give you mercy” (Deuteronomy 13) (וּכְתִיב לְמַעַן יָשׁוּב יי מֵחֲרוֹן אַפּוֹ וְנָתַן לְךָ רַחֲמִים). Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), all is so indeed, and this we have established in the words before Rabbi Shimon (כֹּלָּא הוּא וַדַּאי, וְהָא אוֹקִימְנָא מִלֵּי קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן). “And he shall restore the stolen” (Leviticus 5) (וְהֵשִׁיב אֶת הַגְּזֵלָה), there the companions asked (תַּמָּן שָׁאִילוּ חַבְרַיָּיא), why is it written concerning the theft: “and he shall restore the stolen,” and not more (מִפְּנֵי מַה בִּגְזֵלָה כְּתִיב, וְהֵשִׁיב אֶת הַגְּזֵלָה וְלָא יַתִּיר). Rather, this we have established, that this makes the fear Above equal to the Below (אֶלָּא הָא אוֹקִימְנָא, דָּא שַׁוִּי דְּחִילוּ עִלָּאָה כְּתַתָּאָה). And this one who steals, he makes the fear Below equal opposite it, and not the fear Above (וְדָא דְּגָנִיב, שַׁוִּי דְּחִילוּ תַּתָּאָה לָקֳבְלֵיהּ, וְלָא דְּחִילוּ עִלָּאָה). What is written above? “If a soul shall sin” (Leviticus 4) (מַה כְּתִיב לְעֵילָּא, נֶפֶשׁ כִּי תֶחטָא). As we have said, that the Orayta and Kudsha Berikh Hu desire upon him, and say: “If a soul shall sin” etc. (כִּדְקָאַמָרָן, דְּאוֹרַיְּיתָא וְקוּדְשָׁא בְּרִיךְ הוּא תָּוְּהִין עָלֵיהּ, וְאַמְרֵי נֶפֶשׁ כִּי תֶחטָא וְגוֹ׳). And it is written: “If a soul commit a trespass” (Leviticus 5) (וּכְתִיב נֶפֶשׁ כִּי תִמְעוֹל מַעַל וְגוֹ׳). Or: “If a soul swear” (Leviticus 5) (אוֹ נֶפֶשׁ כִּי תִּשָּׁבַע וְגוֹ׳).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק), it is written “soul” (נֶפֶשׁ כְּתִיב), and not “ruach” (וְלָא רוּחַ), and not “neshamah” (וְלָא נְשָׁמָה). But here it is the body, some say: the ruach, and the soul (והָכָא גּוּפָא (נ״א רוּחָא) וְנֶפֶשׁ). For it is written: “And it shall be, when he shall sin, and be guilty, that he shall restore that which he robbed” (Leviticus 5) (דִּכְתִיב, וְהָיָה כִּי יֶחטָא וְאָשֵׁם וְהֵשִׁיב אֶת הַגְּזֵלָה). One who seeks to repair his deeds, as we have said: “and he shall restore” (מַאן דְּבָעֵי לְתַקְּנָא עוֹבָדוֹי, כְּמָה דְּאַמָרָן וְהֵשִׁיב). Who is “and he shall restore”? It is like one who rectifies deeds, for he returns the fountains of water to their place, to water the plants (מַאן וְהֵשִׁיב, אֶלָּא כְּמַאן דִּיתַקֵּן עוֹבָדִין, בְּגִין דְּיָתִיב מַבּוּעֵי מַיָּא לְאַתְרַיְיהוּ, לְאַשְׁקָאָה נְטִיעָן). For he has caused through his sins that they be withheld from them (דְּהָא הוּא גָּרִים בְּחוֹבוֹי לְאִתְמַנְעָא מִנַּיְיהוּ). Therefore it is written: “And he shall restore that which he robbed” (וְעַל דָּא וְהֵשִׁיב אֶת הַגְּזֵלָה וְגוֹ׳). As it is said (כְּמָה דְּאִתְּמַר).

Rabbi Abba was sitting before Rabbi Shimon (רִבִּי אַבָּא הֲוָה יָתִיב קָמֵיהּ דְּרַבִּי שִׁמְעוֹן). Rabbi El'azar his son entered (עָאל רִבִּי אֶלְעָזָר בְּרֵיהּ). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): It is written: “The righteous shall flourish like the palm tree” (Psalms 92) (כְּתִיב צַדִּיק כַּתָּמָר יִפְרָח וְגוֹ׳). “The righteous like the palm tree” (צַדִּיק כַּתָּמָר), what is “like the palm tree”? (מַאי כַּתָּמָר). For of all the trees of the world there is none that is delayed in blossoming like the palm tree (דְּהָא מִכָּל אִילָנֵי עָלְמָא לֵית דְּמִתְעַכֵּב לְאַפְרְחָא, כְּמוֹ תָּמָר). For it rises to seventy years (דְּסָלִיק לְשִׁבְעִין שְׁנִין). Why “like the palm tree”? (מַאי טַעְמָא כַּתָּמָר). Rather, even though the verse testifies, the companions all did not wish to reveal (אֶלָּא אַף עַל גַּב דִּקְרָא אַסְהִיד, חַבְרַיָּיא כֻּלְּהוּ לָא בָּעוּ לְגַלָּאָה). But “the Tzaddik will flourish like the date-palm” (אֲבָל צַדִּיק כַּתָּמָר יִפְרָח), it was said regarding the exile of Babylon (עַל גָּלוּתָא דְּבָבֶל אִתְּמַר), for the Shekhinta did not return to Her place (דְּהָא לָא תָּבַת שְׁכִינְתָּא לְאַתְרָהָא) except at the end of seventy years (אֶלָּא בְּסוֹף שִׁבְעִין שָׁנִין).

This is what is written (Jeremiah 29): “For according to the fulfillment of seventy years for Babylon I will visit you” (הֲדָא הוּא דִכְתִיב כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקוֹד אֶתְכֶם). And this is “the Tzaddik will flourish like the date-palm” (וְדָא הוּא צַדִּיק כַּתָּמָר יִפְרָח), for the male and female ascend in seventy years (דְּסָלִיק דְּכַר וְנוּקְבָּא לְשִׁבְעִין שְׁנִין). “Tzaddik”: this is Kudsha Berikh Hu (צַדִּיק: דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written (Psalms 11): “For Hashem is righteous, He loves righteousness” (הֲדָא הוּא דִכְתִּיב כִּי צַדִּיק יְיָ' צְדָקוֹת אָהֵב). And it is written (Exodus 9): “Hashem is the righteous One” (וּכְתִיב יְיָ' הַצַּדִּיק). And it is written (Isaiah 3): “Say of the righteous that it is good” (וּכְתִיב אִמְרוּ צַדִּיק כִּי טוֹב). “As a cedar in Lebanon he shall grow” (כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּא).

What is the cedar? (מַהוּ אֶרֶז) This is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written: “youthful as cedars” (דִּכְתִּיב בָּחוּר כָּאֲרָזִים). Some say: that He sits upon the throne of Jacob the Perfect (נ"א: דיתיב על כורסיא דיעקב שלימא). “In Lebanon he shall grow” (בַּלְּבָנוֹן יִשְׂגֶּא) — Lebanon indeed (בַּלְּבָנוֹן וַדַּאי), and this is the supernal Eden (וְדָא הוּא עֵדֶן דִּלְעֵילָּא), about which it is written (Isaiah 64): “Eye has not seen, O God, except for You” (דְּעָלֵיהּ כְּתִיב עַיִן לֹא רָאָתָה אֱלהִים זוּלָתְךָ). And this cedar, in that supernal place, shall grow (וְהַאי אֶרֶז בְּהַהוּא אֲתַר עִלָּאָה יִשְׂגֶּא). And this is in the later exile (ודָא בְּגָלוּתָא בַּתְרָאָה), like this cedar which delays to ascend (הוּא כְּהַאי אֶרֶז דְּאִתְעַכָּב לְסַלְּקָאָה). And from the time it ascends until it stands in its existence is a day (וּמִשַּׁעְתָּא דְּסָלִיק עַד דְּקָאִים בְּקִיּוּמֵיהּ הוּא יוֹמָא). And the service of another day (וְשִׁירוּתָא דְּיוֹמָא אַחֲרִינָא), until it makes shade in the light of day (עַד דְּעָבִיד צֵל בִּנְהוֹרָא דִּימָמָא). And the cedar does not ascend except in the time of water (וְאֶרֶז לָא סָלִיק אֶלָּא בְּעִדּוּנָא דְּמַיָּא), as you say (Numbers 24): “As cedars beside the waters” (כְּמָה דְאַתְּ אָמֵר כָּאֲרָזִים עֲלֵי מָיִם). So the cedar in Lebanon shall grow (כַּךְ אֶרֶז בַּלְּבָנוֹן יִשְׂגֶּא), for from there issues a spring and river of water to irrigate (דְּמִתַּמָּן נָפִיק מַבּוּעָא וְנַהֲרָא דְּמַיָּא לְאַשְׁקָאָה). And the cedar, this is Kudsha Berikh Hu (ואֶרֶז דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written (Song of Songs 5): “Youthful as cedars” (דִּכְתִּיב בָּחוּר כָּאֲרָזִים).