Daf 60a (דַּף ס ע״א)

And further, the commandment of robbing the poor in your houses, this is the Shekhinta (וְעוֹד מִצְוַת גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם דָּא שְׁכִינְתָּא), that whoever robs prayer, which is righteousness to the Tzaddik, the Living of Worlds (דְּמָאן דְּגָזִיל צְלוֹתָא דְאִיהִי צְדָקָה לְצַדִּיק חַ״י עָלְמִין), inclusive of the Living of blessings (כְּלִיל חַ״י בִּרְכָאָן), it is as though he robs Him of His life, which is the Shekhinta (כְּאִלּוּ גָזִיל לֵיהּ חַיִּים דִּילֵיהּ דְּאִיהוּ שְׁכִינְתָּא), as it is said of Her: “See life with the woman whom you love” (Ecclesiastes 9) (דְאִתְּמַר בָּהּ רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ). And so, whoever diminishes from the delight of Shabbat (וְכֵן מָאן דְּגָרַע מֵעֹנֶג שַׁבָּת), it is as though he robs his Shekhinta, which is Shabbat, the only daughter (כְּאִלּוּ גָזִיל לֵיהּ שְׁכִינְתֵּיהּ דְּאִיהִי שַׁבָּת בַּת יְחִידָה). And this causes that She is robbed from him in exile (וְדָא גָרַם דְּאִתְגְזִילַת מִנֵּיהּ בְּגָלוּתָא). This is what is written: “And for your transgressions your mother was sent away” (Isaiah 50) (הֲדָא הוּא דִכְתִיב וּבְפִשְׁעִיכֶם שֻׁלְּחָה אִמְּכֶם). And repentance, what is it?-“And he shall return the robbery which he robbed” (Leviticus 5) (וּתְיוּבְתָּא מַאי נִיהוּ וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל), that he shall return the Shekhinta to Her place (דְּיַחֲזִיר שְׁכִינְתָּא לְאַתְרָהּ). Or: “the oppression which he oppressed” (Leviticus 5) (אוֹ אֶת הָעֹשֶׁק אֲשֶׁר עָשָׁק), this is Kudsha Berikh Hu, Who was separated from Her (דָּא קוּדְשָׁא בְּרִיךְ הוּא דְאִתְפָּרַשׁ מִינָהּ). For the Shekhinta is called a positive commandment from the right side (דִּשְׁכִינְתָּא אִתְקְרִיאַת מִצְוַת עֲשֵׂה מִסִּטְרָא דִימִינָא), and a negative commandment from the left side (וּמִצְוַת לֹא תַעֲשֶׂה מִסִּטְרָא דִשְׂמָאלָא). And the Torah is called from the side of the middle pillar (וְתוֹרָה אִתְקְרִיאַת מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא). And whoever robs or oppresses in the Orayta, and in positive and negative commandments (וְכָל מָאן דְּגָזִיל אוֹ עָשַׁק בְּאוֹרַיְּיתָא, וּבְמִצְוַת עֲשֵׂה וְלֹא תַעֲשֶׂה), it is as though he robs the Shekhinta from the arms of Kudsha Berikh Hu (כְּאִלּוּ גָזַל שְׁכִינְתָּא מִדְּרוֹעוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). And so, from the side of Yesod, the Living of Worlds, is called the commandment of circumcision (וְכֵן מִסִּטְרָא דִיְסוֹד חַ״י עָלְמִין, אִתְקְרִיאַת מִצְוַת בְּרִית מִילָה). Whoever robs in the covenant and brings forth seed into alien domain (מָאן דְּגָזַל בִּבְרִית וְאַפִּיק זַרְעָא מִינֵיהּ לִרְשׁוּ נוּכְרָאָה), it is as though he brought forth from the domain of the individual into the public domain (כְּאִלּוּ אַפִּיק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים). And he caused the Shekhinta to go forth from Her place, which is the Land of Yisrael, the domain of the individual (וְגָרַם לְמֶהֱוִי שְׁכִינְתָּא נָפְקָא מֵאַתְרָהּ דְּאִיהִי אֶרֶץ יִשְׂרָאֵל רְשׁוּת הַיָּחִיד), and he exiled Her among the nations of the world, who are the public domain (וְגָלָה אוֹתָהּ בֵּין אוּמִין דְּעָלְמָא דְאִינוּן רְשׁוּת הָרַבִּים). This is what is written: “And for your transgressions your mother was sent away” (Isaiah 50) (הֲדָא הוּא דִכְתִיב וּבְפִשְׁעִיכֶם שֻׁלְּחָה אִמְּכֶם). And because of this: “You shall not bear the name Hashem your God in vain” (Exodus 20) (וּבְגִין דָּא לֹא תִשָּׂא אֶת שֵׁם יהו״ה אלהי״ך לַשָּׁוְא). What is the name Hashem your God? This is the Shekhinta (מָאן שֵׁם יהו״ה אלהי״ך דָּא שְׁכִינְתָּא). “In vain”-this is idolatry, that She was exiled there (לַשָּׁוְא דָּא עֲבוֹדָה זָרָה דְּגָלַת תַּמָּן).

And further, She is Teshuvah, Yom Kippur, inclusive of the Ten Days of Teshuvah, which are ten (וְעוֹד אִיהִי תְּשׁוּבָה יוֹם הַכִּפּוּרִים, כְּלִילָא מֵעֲשֶׂרֶת יְמֵי תְּשׁוּבָה דְאִינוּן י״ה). Yom Kippur, this is five, inclusive of the five prayers (יוֹם הַכִּפּוּרִים דָּא ה׳ כְּלִילָא מֵחָמֵשׁ צְלוֹתִין). The Ten Days of Teshuvah, this is ten (עֲשֶׂרֶת יְמֵי תְּשׁוּבָה דָּא י׳). To receive the repentant-this is Vav–Hei (לְקַבֵּל שָׁבִים דָּא ו״ה). Whoever returns in repentance, it is as though he returned Vav–Hei with Yod–hei (כָּל מָאן דְּחָזַר בִּתְיוּבְתָּא כְּאִלּוּ חָזַר ו״ה עִם י״ה). And the essence is to elevate all into the Thought, which is Yod–hei–Vav–Hei (וְעִקָּרָא לְסָלְקָא כֹלָּא בְּמַחֲשָׁבָה דְאִיהִי יו״ד ה״א וא״ו ה״א). And Gevurah there is Samael, who is the evil inclination (וּגְבוּרָה תַמָּן סמא״ל דְּאִיהוּ יֵצֶר הָרָע), and whoever overcomes his inclination, it is as though he prevails with Gevurah over Samael in judgment regarding his sons (וְכָל מָאן דְּיִתְגַבֵּר עַל יִצְרֵיהּ כְּאִלּוּ הֲוָה מִתְגַבֵּר גְּבוּרָה עַל סמא״ל בְּדִינָא לְגַבֵּי בְּנוֹי). And because of this, the Masters of the Mishnah said: Who is the mighty one? He who conquers his inclination (וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין, אֵיזֶהוּ גִבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ).

What is “he who conquers”? As you say: “And subdue it” (Bereshit 1) (מַאי הַכּוֹבֵשׁ, כְּמָה דְאַתְּ אָמַר וְכִבְשׁוּהָ), that it should be subdued under his hand (דִּיְהֵא כְּבוּשָׁה תְּחוֹת יְדֵיהּ), like a dog who is subdued and bound under the hand of a person (כְּכַלְבָּא דְאִיהוּ כָּבוּשׁ וְקָשׁוּר תְּחוֹת יְדֵי דְבַר נַשׁ). And a man needs to accept upon himself five afflictions (וְצָרִיךְ בַּר נַשׁ לְקַבְּלָא עֲלֵיהּ חָמֵשׁ עִנּוּיִין), because of the affliction that causes the small hei to go into exile (בְּגִין עִנּוּי דְּגָרִים לְה׳ זְעִירָא דְגָלַת בְּגָלוּתָא). And She is called: “Afflicted, storm-tossed, and not comforted” (Isaiah 54) (וְאִתְקְרִיאַת עֲנִיָּה סוֹעֲרָה לֹא נוּחָמָה). And Abba and Imma, they descend in right and left (וְאַבָּא וְאִמָּא אִינוּן נָחְתֵי בִימִינָא וּשְׂמָאלָא), to receive in them Vav–Hei (לְקַבְּלָא בְּהוֹן ו״ה), which are Torah and commandment (דְּאִינוּן תּוֹרָה וּמִצְוָה). And the secret of the matter: “And he will return, and he will be healed” (Isaiah 6) (וְרָזָא דְמִלָּה וָשָׁב וְרָפָא לוֹ). And this is: “Return, O Yisrael, unto Hashem your God” (Hosea 14) (וְדָא אִיהוּ שׁוּבָה יִשְׂרָאֵל עַד יהו״ה אלהי״ך). And further, the commandment of being fruitful and multiplying, this is the Shekhinta (וְעוֹד מִצְוַת פִּרְיָה וְרִבְיָה דָא שְׁכִינְתָּא). “Not for emptiness did He create it; He formed it to be inhabited” (Isaiah 45) (לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ). Every Torah student who withholds from Her the appointed time of reciting Shema, it is as though he withholds from Her blessings from above (כָּל תַּלְמִיד חָכָם דְּמָנַע מִינָהּ עוֹנַת קְרִיאַת שְׁמַע כְּאִלּוּ מָנַע מִינָהּ בִּרְכָאָן מִלְּעִילָא).

Six sides are those that are included in the letter Vav (שִׁית סִטְרִין אִינוּן דִּכְלִילָן בְּאָת ו׳), which is: “Tree bearing fruit, producing fruit” (Bereshit 1) (דְּאִיהוּ עִץ פְּרִי עוֹשֶׂה פְּרִי). What is its fruit? Yod (מָאן פְּרִי דִילֵיהּ י׳). For the letter Vav is the branch of the tree (דְּאָת ו׳ אִיהוּ עַנְפָא דְאִילָנָא), which is divided into six branches (דְאִתְפָּרַשׁ לְשִׁית עַנְפִין). And from six to branches without number (וּמִשִּׁית לְעַנְפִין דְּלֵית לוֹן חוּשְׁבַּן). Yod is father over every branch and branch of the Vav (י׳ אִיהִי אִיבָּא עַל כָּל עַנְפָא וְעַנְפָא דְאִיהוּ ו׳).

Sava arose and said: Rabbi, Rabbi, turn back (קָם סָבָא וְאָמַר רַבִּי רַבִּי חֲזוֹר בָּךְ), the tree is Vav (אִילָנָא הוּא ו׳), its seed is Yod, thus it is certainly so (אִיבָּא דִילֵיהּ י׳ הָכִי הוּא וַדַּאי). But its branches above are the upper hei, and its roots the lower Hei (אֲבָל עַנְפוֹי לְעִילָא אִיהוּ ה׳ עִלָּאָה וְשָׁרְשׁוֹי ה׳ תַּתָּאָה). And whoever separates a branch from it, this is one who cuts the plantings (וּמָאן דְּאַפְרִישׁ עַנְפָא מִינֵיהּ דָּא אִיהוּ מְקַצֵּץ בִּנְטִיעוֹת). And thus he is cut off from this world and from the World to Come (וְהָכִי אִתְקַצַּץ אִיהוּ מֵעָלְמָא דֵין וּמֵעָלְמָא דְאָתֵי). And further, the commandment is to engage in the Orayta day and night (וְעוֹד מִצְוָה לְאִתְעַסְקָא בְּאוֹרַיְיתָא יוֹמָם וָלַיְלָה). This is what is written: “And you shall meditate in it day and night” (Joshua 1) (הֲדָא הוּא דִכְתִיב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). And can a man engage in the Orayta all days and all nights of all his life (וְכִי יָכִיל בַּר נַשׁ לְאִתְעַסְקָא בְּאוֹרַיְיתָא בְּכָל יוֹמֵי וְלֵילֵי כָּל יוֹמוֹי)?

But behold Kudsha Berikh Hu does not come with burdens upon His creatures (וְהָא קוּדְשָׁא בְּרִיךְ הוּא לֵית בָּא בִּטְרוּנְיָא עִם בִּרְיוֹתָיו). Rather, whoever recites the Shema every day, evening and morning (אֶלָּא כָּל מָאן דְּקָרָא קְרִיאַת שְׁמַע בְּכָל יוֹם עֶרֶב וָבֹקֶר), it is as though he fulfills in it: “And you shall meditate in it day and night” (וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). All the commandments-some of them depend on the fruit of the tree, some on the branches, some on the roots, some on the tree (כָּל פִּקּוּדִין אִית מִנַּיְיהוּ דְתַלְיָין בִּפְרִי אִילָנָא, מִנַּיְיהוּ בְעַנְפִין, מִנְּהוֹן בְּשָׁרְשִׁין, מִנְּהוֹן בְּאִילָנָא). And because of this the Orayta is called the Tree of Life (וּבְגִין דָּא אִתְקְרִיאַת אוֹרַיְיתָא עִץ חַיִּים). And whoever eats from it shall eat and live forever (וְכָל מָאן דְּאָכַל מִנֵּיהּ וְאָכַל וָחַי לְעוֹלָם). And there is a tree below, whose branches and roots and body and seed are all the poison of death (וְאִית אִילָנָא לְתַתָּא, דְעַנְפּוֹי וְשָׁרְשׁוֹי וְגוּפָא וְאִיבָּא דִילֵיהּ, כֻּלְּהוּ סַם הַמָּוְת). And this is Samael (וְדָא סמא״ל). Whoever transgresses the Orayta is nourished from that tree and sustained by it (מָאן דְּאַעֲבַר עַל אוֹרַיְיתָא, אִתְשַׁקְיָיא מֵהַהוּא אִילָנָא וְאִתְפַּרְנֵס מִינֵיהּ). And concerning it is said: “For on the day that you eat of it, you shall surely die” (Bereshit 2) (וַעֲלֵיהּ אִתְּמַר כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת). And from its side are lives of sorrow (וּמִסִּטְרָא דִילֵיהּ חַיֵּי צַעַר).