Daf 142b (דַּף קמ״ב ע״ב)

And “If you indeed take in pledge” (וְאִם חָבוֹל תַּחְבּוֹל), these are the Tefillin of the hand and the Tefillin of the head (תְּפִלִּין דְּיָד וּתְפִלִּין דְּרֵישָׁא). “Your neighbor’s garment” (שַׂלְמַת רֵעִךָ), these are coverings of the mitzvah (כִּסּוּיָיא דְמִצְוָה). “Until the sun goes down” (עַד בֹּא הַשֶּׁמֶשׁ), of which it is said, “For Hashem Elohim is a sun and a shield” (Psalms 84) (דְּאִתְּמַר בֵּיהּ כִּי שֶׁמֶשׁ וּמָגֵן יהו״ה אֱלֹהִים). “You shall restore it to him” (תְּשִׁיבֶנּוּ לוֹ), before it is gathered from him (קֳדָם דְּיִתְכַּנִּישׁ מִנֵּיהּ), as it is said, “And for you who fear My Name shall the sun of righteousness arise with healing in its wings” (Malachi 3) (דַּעֲלֵיהּ אִתְּמַר וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ). What is “righteousness”? Prayer (מַאי צְדָקָה צְלוֹתָא). “And healing in its wings”-these are the wings of the mitzvah, which are the Tefillin, wings of the dove (וּמַרְפֵּא בִּכְנָפֶיהָ כַּנְפֵי מִצְוָה דְּאִינוּן תְּפִלִּין כַּנְפֵי יוֹנָה), and the wings of the mitzvah of Tzitzit (וְכַנְפֵי מִצְוַת צִיצִית). This is his garment for his skin-the leather of the Tefillin (הִיא שִׂמְלָתוֹ לְעוֹרוֹ מִשְׁכָא דִתְּפִלִּין). And if you do not restore these coverings to him before the sun-who is Kudsha Berikh Hu-is gathered from him (וְאִם אַתְּ לָא תַחֲזִיר אִלֵּין כִּסּוּיָין לֵיהּ קֳדָם דְּיִתְכַּנִּישׁ מִנֵּיהּ שִׁמְשָׁא דְּאִיהוּ קוּדְשָׁא בְּרִיךְ הוּא), as it is said, “For Hashem Elohim is a sun and a shield” (Psalms 84) (דְּאִתְּמַר בֵּיהּ כִּי שֶׁמֶשׁ וּמָגֵן יהו״ה אֱלֹהִים), thus will your Neshama be gathered from you (הָכִי יִתְכַּנִּישׁ מִינָךְ נִשְׁמָתָא), of which it is said, “His throne is as the sun before Me” (Psalms 89) (דְּאִתְּמַר בָּהּ כִּסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי). Measure for measure (מִדָּה לָקֳבֵל מִדָּה). And because of this it is said, “Until the sun goes down you shall restore it to him” (Deuteronomy 24) (וּבְגִין דָּא עַד בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ): to him, to the poor one who is a Tzaddik (לוֹ לְעָנִי דְאִיהוּ צַדִּיק), and to the Shekhinta, who is poor in exile (וְלִשְׁכִינְתָּא דְאִיהִי עֲנִיָּיה בְגָלוּתָא). For when night comes, which is exile (כַּד יֵתֵי לֵילְיָא דְאִיהִי גָלוּתָא), with what shall the Shekhinta lie down? (בַּמֶּה יִשְׁכָּב שְׁכִינְתָּא). For surely the sun-who is Kudsha Berikh Hu-does not shine upon her in exile, which is night (דְּוַדַּאי שִׁמְשָׁא דְאִיהוּ קוּדְשָׁא בְּרִיךְ הוּא לָא נָהִיר לָהּ בְּגָלוּתָא דְאִיהִי לֵילְיָא), and she remains in darkness (וְאִשְׁתְּאָרַת בַּחֲשׁוֹכָא). And because of this, Yisrael must illuminate her in exile with light and lamp, which are Torah and mitzvah (וּבְגִין דָּא צְרִיכִין יִשְׂרָאֵל לְאַנְהָרָא לָהּ בְּגָלוּתָא בְּאוֹר וְנֵר, דְּאִיהוּ תּוֹרָה וּמִצְוָה): light is Neshama (אוֹר נִשְׁמָתָא), lamp is Nefesh and Ruach, which are the sign Ner (נֵ״ר נֶפֶשׁ רוּחָא דְאִינוּן סִימָן נֵ״ר). The houses of prayer are the resting places of the Shekhinta in exile (בָּתֵּי דִתְּפִלֵּי לְמִשְׁכַּב בְּהוּ שְׁכִינְתָּא בְגָלוּתָא), and the covering of Tzitzit is for her to wrap in upon her bed (וְכִסּוּיָא דְצִיצִית לְאִתְעַטְּפָא בֵיהּ בְּמִשְׁכָּבָהּ). And because of this, if a man does not put on Tefillin and Tzitzit (וּבְגִין דָּא אִי בַר נַשׁ לָא אַנַּח תְּפִלִּין וְצִיצִית), with what shall She lie down in exile? (בַּמֶּה יִשְׁכַּב אִיהִי בְּגָלוּתָא). Of her it is said, “Blessed is he who considers the poor; Hashem will deliver him in the day of evil” (Psalms 41) (עֲלָהּ אִתְּמַר אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יהו״ה). And in the merit of these commandments, men inherit three crowns, which are Neshama, Ruach, and Nefesh (וּבִזְכוּת פִּקּוּדִין אִלֵּין יָרְתִין בְּנֵי נָשָׁא תְּלַת קִטְרִין, דְּאִינוּן נִשְׁמָתָא וְרוּחָא וְנַפְשָׁא). And with them Yisrael must be called the supernal Yisrael (וּבְהוּ צָרִיךְ לְמִקְרֵי לְיִשְׂרָאֵל עִלָּאָה), who descends to illumine the Shekhinta with the light of redemption (דְיַנְחִית לְאַנְהָרָא בִשְׁכִינְתָּא בִּנְהוֹרָא דְפוּרְקָנָא), which is the sun of righteousness (דְאִיהִי שֶׁמֶשׁ צְדָקָה), “and healing in its wings” for Yisrael who are in the pasture of exile (וּמַרְפֵּא בִּכְנָפֶיהָ לְיִשְׂרָאֵל דְּאִינוּן בְּבֵי מַרְעָא בְגָלוּתָא). For righteousness is the supernal Shekhinta (דִּצְדָקָה אִיהִי שְׁכִינְתָּא עִלָּאָה), of which it is said, “Who shall heal you?” (Lamentations 2) (עֲלָהּ אִתְּמַר מִי יִרְפָּא לָךְ). And she is the twenty-five and twenty-five letters of the recitation of Shema, evening and morning (וְאִיהִי כ״ה כ״ה אַתְוָן דִּקְרִיאַת שְׁמַע עַרְבִית וְשַׁחֲרִית). And with this, Yisrael descends to redeem the Shekhinta (וּבֵיהּ נָחֲתָא לְיִשְׂרָאֵל לְמִפְרַק שְׁכִינְתָּא).

But with the right hand He upholds her and has mercy upon her (אֲבָל בִּימִינָא אוֹקִים לָהּ וְרִחַם עֲלָהּ), as it is written, “And with everlasting kindness I will have mercy on you” (Isaiah 54) (הֲדָא הוּא דִכְתִיב וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ). And because of this, Neshama, Ruach, and Nefesh are the bed, the pledge, of the Shekhinta in exile (וּבְגִין דָּא נִשְׁמָתָא וְרוּחָא וְנַפְשָׁא אִינוּן מִשְׁכְּבָא דִשְׁכִינְתָּא בְגָלוּתָא). And concerning this it is said, “And he shall lie down in his garment, and bless you” (Deuteronomy 24) (וְעַלֵיה אִתְּמַר וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרַכֶךָּ). And through these commandments the Shekhinta rests upon man (וּבְגִין פִּקּוּדִין אִלֵּין שַׁרְיָא שְׁכִינְתָּא עַל בַּר נַשׁ). And concerning the Neshama it is said, “Keep the doors of your mouth from her who lies in your bosom” (Micah 7) (וְעַל נִשְׁמָתָא אִתְּמַר מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ), that you not vow if you will not pay (דְּלָא תִדּוֹר אִם לֹא תְּשַׁלֵּם). This is what is written, “If you have nothing with which to pay, why should he take your bed from under you?” (Proverbs 22) (הֲדָא הוּא דִכְתִיב אִם אֵין לְךָ לְשַׁלֵּם לָמָּה יִקַּח מִשְׁכָּבְךָ מִתַּחְתֶּיךָ). And Ruach and Nefesh remain orphans (וְאִשְׁתָּאֲרוּ רוּחַ וְנֶפֶשׁ יְתוֹמִים). And if the Neshama transgressed the commandments of the Orayta and placed sins in the body (וְאִם נִשְׁמָתָא עָבְרַת עַל פִּקּוּדֵי אוֹרַיְיתָא וְאַנְחַת חוֹבִין בְּגוּפָא), the judgment is to collect from the property of the orphans (דִין אִיהוּ לִיפָּרַע מִנִּכְסֵי יְתוֹמִים), from the positive commandments that remained for them from the Neshama (בְּפִקּוּדִין דַּעֲשֵׂה דְאִשְׁתָּאַר לוֹן מִנִּשְׁמָתָא).

For because of sins, pledges are taken from the guilty - the pledge that is the Neshama (דִבְגִין חוֹבִין נָטְלִין מֵחַיָּיבַיָּא מַשְׁכּוֹנָא דְאִיהִי נִשְׁמָתָא). And this is, “If you at all take your neighbor’s garment to pledge” (Exodus 22) (וְדָא אִיהוּ אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ). And if he has sins and also merits (וְאִי אִית לֵיהּ חוֹבִין וְאִית לֵיהּ זַכְוָון), the sins are collected with the merits (אִתְפַּרְעוּ חוֹבִין בְּזַכְוָון). And it is said, “His reward goes out with his loss” (וְאִתְּמַר יָצָא שְׂכָרוֹ בְּהֶפְסֵדוֹ). Immediately it returns to the body before the sun sets (מִיָּד חָזְרִין לֵיהּ לְגוּפָא קֳדָם דְּיֵיתֵי שִׁמְשָׁא). And this is, “At sunset you shall restore it to him” (Exodus 22) (וְדָא אִיהוּ עַד בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ). For when a man sleeps, the Neshama ascends from him (דְּכַד נָאִים בַּר נַשׁ נִשְׁמָתָא סָלְקָא מִנֵּיהּ), and it does not descend back into the body until all the sins that he committed that day are paid (וְלָא נָחְתַת בְּגוּפָא עַד דְּפָרְעַת כָּל חוֹבִין דְּעָבַד בַּר נַשׁ בְּהַהוּא יוֹמָא). And because of this, the pledge is held by that heavenly court (וּבְגִין דָּא מְמַשְׁכֵּן לָהּ הַהוּא בֵּי דִינָא דִלְעִילָא), because the accuser goes up after her to demand judgment (בְגִין דִּמְקַטְרְגָא סָלִיק אַבַּתְרָהָא לְמִתְּבַע מִינָהּ דִּינָא), with the four executions of the court: two mentioned above, and two which apply to those who uncover the nakedness of the Orayta (בְּאַרְבַּע מִיתוֹת בֵּית דִּין, תְּרֵין דְּאִתְּמַר לְעִיל, וּתְרֵין דְּאִינוּן שַׁרְיָין עַל אִינוּן דִּמְגַלִּין עִרְיָין דְּאוֹרַיְיתָא).

Happy is he who guards her every day (זַכָּאָה אִיהוּ מָאן דְּנָטִיר לָהּ בְּכָל יוֹמָא). And when the sins are many (וּבְזִמְנָא דְחוֹבִין אִינוּן רַבְרְבִין), and a man has borrowed many sins upon the pledge, he has lost the pledge, which is the Neshama, and it does not return to him (וּמַלְוְה בַּר נַשׁ חוֹבִין עַל מַשְׁכּוֹנָא, אָבַד מַשְׁכּוֹנָא דְאִיהִי נִשְׁמָתָא, וְלָא חָזְרַת לְגַבֵּיהּ). And all is in the judgment that Gevurah judges her-the great court above-each night in twelve hours and seventy-two moments, in the measure of Chesed (וְכֹלָּא אִיהוּ בְּדִין דְּדָן לָהּ גְּבוּרָה דְאִיהוּ בֵּי דִינָא רַבְרְבָא, בְכָל לֵילְיָא בִּתְרֵין עֲשַׂר שַׁעִיתִין וּבְשַׁבְעִין וּתְרֵין רְגָעִין כְּחֻשְׁבַּן חֶסֶד), of which it is said, “And in Chesed is the throne established” (Isaiah 47) (דְּאִתְּמַר בֵּיהּ וְהוּכַן בַּחֶסֶד כִּסֵּא). And the mystery of the matter: “You visit him every morning, every moment You test him” (Job 7) (וְרָזָא דְמִלָּה וַתִּפְקְדֶנּוּ לִבְקָרִים, לִרְגָעִים תִּבְחָנֶנּוּ). And there are sins which are in secret (וְאִית חוֹבִין דְּאִינוּן בְּסֵתֶר), and the angels who go with the Neshama cannot testify about them (וְלָא יְכִילִין לְאַסְהָדָא בְהוֹן מַלְאָכִין דְּאָזְלִין עִם נִשְׁמָתָא). Of her it is said, “For He shall give His angels charge over you” (Psalms 91) (דְּאִתְּמַר בָּהּ כִּי מַלְאָכָיו יְצַוֶּה לָּךְ).

Behold, the Shekhinta testifies about them (הָא שְׁכִינְתָּא סָהִידַת עֲלַיְיהוּ). This is what is written, “Can a man hide himself in secret places?” (Jeremiah 23) (הֲדָא הוּא דִכְתִיב אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים). For the Shekhinta is upon his head (בְּגִין דִּשְׁכִינְתָּא עַל רֵישֵׁיהּ), of which it is said, “Know what is above you: an eye that sees and an ear that hears, and all your deeds are written in a book” (דְּאִתְּמַר בָּהּ דַּע מַה לְמַעֲלָה מִמָּךְ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת וְכָל מַעֲשֶׂיךָ בְּסֵפֶר נִכְתָּבִין). Sometimes the Neshama did not confess to the sins which the evil inclination accused her of (לְזִמְנִין נִשְׁמָתָא לָא הֲוָת מוֹדָה בְּחוֹבִין דְּתָבַע עֲלַיְיהּ יֵצֶר הָרָע, וְחָשִׁיד יֵצֶר הָרָע בְּהַאי). Some say: and sometimes the Neshama did not sin, but the evil inclination falsely accused her (נ״א וּלְזִמְנִין נִשְׁמָתָא לָא חָבַת, וְחָשִׁיד יֵצֶר הָרָע בְּהַאי). And they go before the heavenly court, and judge upon them the judgment of those who swear (וְאָזְלִין לְגַבֵּי בֵּי דִינָא וְדָן עֲלַיְיהוּ דִין הַנִּשְׁבָּעִים). If the Neshama takes an oath upon them, she is acquitted (אוֹמִיאַת נִשְׁמָתָא עֲלַיְיהוּ וְאִתְפַּטְרַת), and if not, she pays (וְאִם לַאו פַּרְעַת).