Daf 196b (דַּף קצ״ו ע״ב)

“Who walked in darkness” (אֲשֶׁר הָלַךְ חֲשֵׁכִים) - it should have said: “Who walked” in the plural (אֲשֶׁר הָלְכוּ מִבָּעֵי לֵיהּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), because they dwell in union, and immediately they separate (בְּגִין דְּאִינּוּן שַׁרְיָין בְּחִבּוּרָא, וּמִיָּד מִתְפָּרְשָׁן). When the union goes, darkness - they are separated (הָלַךְ חִבּוּרָא, חֲשֵׁכִים אִתְפָּרְשָׁן). They dwell in union, and are immediately separated (שָׁרָאן בְּחִבּוּרָא, וְאִתְפָּרְשָׁן מִיָּד).

In this manner: “A stormy wind came” (רוּחַ סְעָרָה בָּאָה) (Ezekiel 1) - this is the totality of male and female (כְּגַוְונָא דָּא, רוּחַ סְעָרָה בָּאָה, כְּלַל דְּכַר וְנוּקְבָּא). “Came” - and she left him, immediately they are separated (בָּאָה, וְהִיא שַׁבְקָת לֵיהּ, מִיָּד מִתְפָּרְשָׁן).

p1-48“And Balak saw…” (וַיַּרְא בָּלָק וְגוֹ׳) (Numbers 22). Rabbi El'azar said (רִבִּי אֶלְעָזָר אָמַר): Surely that which Rabbi Ḥiyya said was a hidden word (וַדַּאי מַה דְּאָמַר רִבִּי חִיָּיא, מִלָּה סְתִימָא הֲוָה). But it is written: “Also the bird has found a house, and the swallow a nest for herself…” (גַּם צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ וְגוֹ׳) (Psalms 84). And was King David speaking this word about a bird of the world? (וְכִי דָּוִד מַלְכָּא, עַל צִפָּרָא בְּעָלְמָא, הֲוָה אָמַר מִלָּה דָּא). Rather, as we have learned: how beloved are the souls before Kudsha Berikh Hu (אֶלָּא, כְּמָה דְּתָנֵינָן, כַּמָה חֲבִיבִין נִשְׁמָתִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). If you say all the souls of the world - not so (אִי תֵּימָא כָּל נִשְׁמָתִין דְּעָלְמָא. לָאו הָכִי). Rather, they are the souls of the Righteous, whose dwelling is with Him, dwelling above and dwelling below (אֶלָּא אִינּוּן נִשְׁמָתֵהוֹן דְּצַדִּיקַיָּיא, דְּתַמָּן מָדוֹרֵיהוֹן בַּהֲדֵיהּ, מָדוֹרֵיהוֹן לְעֵילָּא, וּמָדוֹרֵיהוֹן לְתַתָּא). And so it is said: “Also the bird has found a house” - these are the spirits of the Righteous (וְהָכִי אִתְּמַר. גַּם צִפּוֹר מָצְאָה בַיִת, אִלֵּין רוּחֵיהוֹן דְּצַדִּיקַיָּיא).

We have learned (תָּנֵינָן): three rows are in Gan Eden (תְּלַת שׁוּרִין אִינּוּן לְגַּן עֵדֶן), and between each and each, many spirits and souls walk there, and they enjoy the fragrance of the delights of the Righteous who dwell there, even though they did not merit to enter (וּבֵין כָּל חַד וְחַד, כַּמָה רוּחִין וְנִשְׁמָתִין מְטַיְּילִין תַּמָּן, וְאִתְהֲנָן מֵרֵיחָא דְּעִנּוּגִין דְּצַדִּיקַיָּיא דִּלְגוֹ, אַף עַל גַּב דְּלָא זָכוּ לְמֵיעָאל). But the delight of the spirits of the Righteous who dwell there: “No eye has seen, O Elohim, except You” (אֲבָל עִנּוּגָא דְּרוּחֵיהוֹן דְּצַדִּיקַיָּיא דִּלְגוֹ, עַיִן לֹא רָאָתָה אֱלֹהִים וְגוֹ׳) (Isaiah 64). And marked days there are in the year (וְיוֹמִין רְשִׁימִין אִית בְּשַׁתָּא), and these are the days of Nisan and the days of Tishrei (וְאִינּוּן יוֹמֵי נִיסָן, וְיוֹמֵי תִּשְׁרֵי), for these are spirits that wander and are appointed to the place that is needed (דְּאִינּוּן רוּחִין מְשַׁטְטָן וּפַקְדָן לַאֲתָר דְּאִצְטְרִיךְ). And even though at many other times they wander (וְאַף עַל גַּב דְּזִמְנִין סַגִּיאִין מְשַׁטְטָן), yet these days are marked (אֲבָל יוֹמִין אִלֵּין רְשִׁימִין אִינּוּן), and they appear upon the rows of the garden (וְאִתְחָזוּן עַל גַּבֵּי שׁוּרִין דְּגִּנְתָּא), each and every one like the vision of birds chirping every morning (כָּל חַד וְחַד כְּחֵיזוּ דְּצִפָּרִין מְצַפְצְפָן, בְּכָל צַפְרָא וְצַפְרָא). And that chirping is praise of Kudsha Berikh Hu (וְהַהוּא צִפְצוּפָא שְׁבָחָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and prayer for the life of mankind in this world (וּצְלוֹתָא עַל חַיֵּי בְּנֵי נָשָׁא דְּהַאי עָלְמָא). Because on these days, all Yisrael occupy themselves in the mitzvot and commandments of the Master of the world (בְּגִין דְּאִלֵּין יוֹמִין, יִשְׂרָאֵל כֻּלְּהוּ מִתְעַסְּקִין בְּמִצְוֹת, וּבְפִקּוּדִין דְּמָארֵי עָלְמָא). And then, with joy, the vision is seen of birds chirping, and upon the rows of Gan Eden they chirp, praising and thanking and praying for the life of this world (וּכְדֵין בְּחֵדוּ אִתְחֲזָן צִפָּרִין מְצַפְצְפָן, וְעַל גַּבֵּי שׁוּרִין דְּגַן עֵדֶן מְצַפְצְפָן מְשַׁבְּחָן וְאוֹדָן וּמְצַלָּן עַל חַיֵּי דְּהַאי עָלְמָא).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): El'azar, you have surely spoken well, for truly those are spirits there (אֶלְעָזָר ודַּאי שַׁפִּיר קָאַמָרְת, דְּוַדַּאי אִינּוּן רוּחִין תַּמָּן). But what will you say of “and the swallow a nest for herself” (אֲבָל מַה תֵּימָא וּדְרוֹר קֵן לָהּ). He said: thus have I learned, this is the holy soul, which ascends above and ascends to the hidden and concealed place, as it is written: “No eye has seen, O Elohim, except You…” (אָמַר, הָכִי אוֹלִיפְנָא, דָּא הִיא נִשְׁמְתָא קַדִּישָׁא, דְּסַלְּקָא לְעֵילָּא, וְסַלְּקָא לַאֲתָר טָמִיר וְגָנִיז, דְּעַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ וְגוֹ׳) (Isaiah 64).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): El'azar, surely you have spoken well, and well it is (אֶלְעָזָר וַדַּאי שַׁפִּיר קָאַמָרְת, וְשַׁפִּיר אִיהוּ). But all this is in the lower Gan Eden (אֲבָל כָּל דָּא בְּגַּן עֵדֶן דִּלְתַּתָּא הִיא). And as you have said, so it is, surely: “Also the bird has found a house” - these are the holy spirits that merited to enter and to go forth afterwards (וּכְמָה דְּאַמְרַת הוּא, וְהָכִי הוּא ודַּאי, גַּם צִפּוֹר מָצְאָה בַיִת, אִלֵּין רוּחִין קַדִּישִׁין, דְּזָכוּ לְמֵיעָאל וּלְמֵיפָּק לְבָתַר). For they wander, and appear as the vision of birds, and these spirits have found a house (בְּגִין דִּמְשַׁטְטָן וְאִתְחָזוּן כְּחֵיזוּ דִּצִפּוֹרִין, וְאִלֵּין רוּחִין מָצְאָה בַיִת). Surely each and every one of them has known dwellings inside (וַדַּאי כָּל חֲדָא וַחֲדָא אִית לוֹן מָדוֹרִין יְדִיעָאן לְגוֹ). And with all this, all of them are warmed from the canopy of their friends (וְעִם כָּל דָּא, כֻּלְּהוּ נִכְוִין מֵחוּפָּה דְּחַבְרַיְיהוּ). These are those who have freedom, and liberty from all (אִינּוּן דְּאִית לוֹן דְּרוֹר, וְחֵירוּ מִכֹּלָּא). And Kudsha Berikh Hu shows them one hidden chamber concealed, of which it is written: “No eye has seen, O Elohim, but You” (וְקוּדְשָׁא בְּרִיךְ הוּא אַחְזֵי לוֹן הֵיכָלָא טְמִירוּ חֲדָא גָּנִיז, דְּעַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ) (Isaiah 64). And that chamber is called “the nest of the bird” (וְהַהוּא הֵיכָלָא אִקְרֵי קַן צִפּוֹר). And from there crowns are crowned for the Mashiach in the time to come (וּמִתַּמָּן מִתְעַטְּרִין עִטְרִין לְמָשִׁיחַ בְּזִמְנָא דְּאָתֵי). And on the marked days (וּבְיוֹמִין רְשִׁימִין), three times in the year (תְּלַת זִמְנִין בְּשַׁתָּא), Kudsha Berikh Hu [the Holy One, blessed be He] desires to delight Himself with those Tzaddikaya [Righteous] (קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְאִשְׁתַּעְשְׁעָא בְּאִינּוּן צַדִּיקַיָּיא), and shows them that hidden, concealed Heikhal [Palace] (וְאַחְזֵי לוֹן הַהוּא הֵיכָלָא טְמִירָא גָּנִיז), which none of the Tzaddikaya [Righteous] there knows or becomes acquainted with (דְּלָא יַדְעִין וְלָא אִשְׁתְּמוֹדְעָן בֵּיהּ, כָּל צַדִּיקַיָּיא דְּתַמָּן). “As for the swallow, she lays her young at Your altars” (אֲשֶׁר שָׁתָה אֶפְרוֹחֶיהָ אֶת מִזְבְּחוֹתֶיךָ) (Psalms 84) - these are the Righteous who were completed in holy structures, who merited to the Written Torah and the Oral Torah in this world (אִלֵּין אִינּוּן צַדִּיקַיָּיא, דְּאִשְׁתָּכְלָלוּ בִּבְנִין קַדִּישִׁין, דְּזָכוּ לַתּוֹרָה שֶׁבִּכְתָב, וְלַתּוֹרָה שֶׁבְּעַל פֶּה בְּהַאי עָלְמָא). And these are called “two altars” (וְאִלֵּין אִקְרוּן תְּרֵין מַדְבְּחָן). They are crowned before the Holy King, for the merit of their sons in this world shields them and crowns them there (מִתְעַטְּרָן לְקַמֵּי מַלְכָּא קַדִּישָׁא, דְּהָא זְכוּתָא דִּבְנַיְיהוּ בְּהַאי עָלְמָא, אַגִּין עָלַיְיהוּ, וּמְעַטְּרִין לְהוּ תַּמָּן). Who is the pure spirit for all this? (מַאן רוּחָא זַכָּאָה לְכָל הַאי). It is the one who lays her young, to instruct at Your altars, etc. (הַאי דְּשָׁתָה אֶפְרוֹחֶיהָ, לְאוֹלְפָא לְמִזְבְּחוֹתֶיךָ וְגוֹ׳). From here onward, speak your words, for without shame have we been seen there (מִכָּאן וּלְהָלְאָה אֵימָא מִילָּךְ, דְּהָא בְּלָא כִּסּוּפָא אִתְחֲזֵינָא תַּמָּן).

Rabbi El'azar opened as before and said (פָּתַח כְּמִלְּקַדְּמִין רִבִּי אֶלְעָזָר וְאָמַר): “Also the bird has found a house” (גַּם צִפּוֹר מָצְאָה בַיִת) - this is Yitro (דָּא יִתְרוֹ). “And the swallow a nest for herself” (וּדְרוֹר קֵן לָהּ) - this is his sons, who were in the Chamber of Hewn Stone, studying Orayta and cutting the words of Orayta in their mouths (דָּא בְּנוֹי, דַּהֲווֹ בְּלִשְׁכַּת הַגָּזִית, אוֹלְפֵי אוֹרַיְיתָא, וְחַתְכִין מִלִּין דְּאוֹרַיְיתָא בְּפוּמַיְיהוּ). “Found a house” - what is this? (מָצְאָה בַיִת מַהוּ). Rather, at first they were taken and remained in the wilderness; they took from the delight of Midian and from the sweetness there, and remained in the wilderness (אֶלָּא בְּקַדְמִיתָא נַטְלוּ וְשָׁארוּ בְּמַדְבְּרָא, נַטְלוּ מֵעִנּוּגָא דְּמִדְיָן, וּמִמְּתִיקוּ דְּתַמָּן, וְשָׁרוּ בְּמַדְבְּרָא). When Kudsha Berikh Hu saw that their longing was for Orayta, He drew them from there and brought them into the Chamber of Hewn Stone (כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא, דְּעַל אוֹרַיְיתָא הֲוָה כִּסּוּפָא דִּלְהוֹן, מָשִׁיךְ לוֹן מִתַּמָּן, וְאָעִיל לוֹן לְלִשְׁכַּת הַגָּזִית). “And the swallow a nest for herself” - all is one (וּדְרוֹר קֵן לָהּ, כֹּלָּא חַד). The free bird, all is one (צִפּוֹר דְּרוֹר כֹּלָּא אִיהוּ חַד). “Heber the Kenite” (חֶבֶר הַקֵּנִי) (Judges 4). “And Shaul said to the Kenite…” (וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי וְגוֹ׳) (I Samuel 15).