Daf 92a (דַּף צ״ב ע״א)
Rabbi Yehudah sent to Rabbi El'azar p2-24(רַבִּי יְהוּדָה שָׁלַח לֵיהּ לְרַבִּי אֶלְעָזָר), saying: behold, the secret of the matter I have known (אָמַר: הָא רָזָא דְּמִלָּה יְדַעְנָא), [Therefore I ask] where do those souls that are reincarnated, [but have no soulmate] find their spouses? p2-25(אִנּוּן דְּאָתוּ בְּגִלְגּוּלָא דְּנִשְׁמָתִין מֵאָן אֲתַר לְהוּ זִוּוּגָא).
He responded: It is written, “What shall we do for them-for the remnant-for wives…” p2-26(Judges 21) (שְׁלַח לֵיהּ: כְּתִיב, מַה נַּעֲשֶׂה לָהֶם לַנּוֹתָרִים לְנָשִׁים וְגו׳), and it is written, “Go and seize for yourselves…” (וּכְתִיב: לְכוּ וַחֲטַפְתֶּם לָכֶם וְגו׳). The episode of the children of Binyamin proves it [being it deals with the reincarnated souls, who precede their friends and take their soulmates away from them through mercy] (פַּרְשָׁתָא דִּבְנֵי בִנְיָמִין אוֹכַח), and regarding this it was taught: Perhaps another may precede him with mercy (וְעַל הַאי תָּנִינָן: שֶׁמָּא יְקַדְּמֶנּוּ אַחֵר בְּרַחֲמִים). For that “other” has no mate of his own (כִּי אוֹתוֹ אַחֵר אֵין לוֹ בַּת זוּגוֹ), but consider this: such is the case of a human being who married his mate but had no children from her and died (אֲבָל תִּשְׁכַּח דָּא: כְּגוֹן בַּר נָשׁ דְּנָסִיב בַּת זוּגֵיהּ וְלָא הֲוָה לֵיהּ מִנַּהּ בָּנִין וּמֵת), his brother comes and performs Yibbum with his wife and a son is born to him from her (יֵיתֵי אַחֲוָהּ וְיֵיבֵם אִתְּתֵיהּ וְיִתְיַלֵּיד לֵיהּ מִנַּהּ בַּר). This son is the deceased who returned [reincarnated]-his soul re-entered the world (הַאי בַּר הוּא מֵיתָא דְּאַהֲדַרְתְּ נִשְׁמָתֵיהּ לְעָלְמָא). This is the “other” who has no soulmate but his mother (דָּא הוּא אַחֵר דְּאֵין לוֹ בַּת זוּג אֶלָּא אִמֵּיהּ), and this is the meaning of “perhaps another may precede him with mercy”-he is able to precede another and take his wife through mercy and prayer (וְדָא הוּא: שֶׁמָּא יְקַדְּמֶנּוּ אַחֵר בְּרַחֲמִים, דְּיָכִיל לְאַקְדָּמָא אַחֲרָא לְמִסַּב אִתְּתֵיהּ דְּדָא בְּרַחֲמֵי וּבְצְלוֹתָא), and even though I told you that he can hasten through mercy (וְאַף עַל גַּב דְּאָמִינָא לָךְ דְּיָכִיל לְאַקְדָּמָא בְּרַחֲמֵי), he cannot unless her husband is guilty and he is righteous (לָא יָכִיל אֶלָּא אִם בַּעְלָהּ חַיָּיבָא אִיהוּ וְאִיהוּ זַכָּאָה).
Rabbi Yehudah said: This is truly why it is difficult for Kudsha Berikh Hu, to bring couples together (אָמַר רַבִּי יְהוּדָה: הַאי הוּא וַדַּאי דְּקָשִׁין זִוּוּגִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). Fortunate is the portion of Yisrael, for the Orayta teaches them the ways of Kudsha Berikh Hu, and all that is hidden and stored before Him (זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל דְּאוֹרַיְּיתָא אוֹלִיף לְהוּ אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכָל טְמִירִין וּגְנִיזָא דִּגְנִיזִין קַמֵּיהּ). For certainly it is written: “The Torah of Hashem is perfect…” (Psalms 19) (וַדַּאי כְּתִיב: תּוֹרַת יְיָ תְּמִימָה וְגו׳). Fortunate is his portion, whoever toils in Orayta and never separates from it (זַכָּאָה חוּלָקֵיהּ מַאן דְּיִשְׁתָּדַל בְּאוֹרַיְּיתָא וְלָא יִתְפְּרַשׁ מִינָהּ), for whoever separates from the Orayta, even for a single hour, it is as if he has separated from the life of the world, as it is written (דְּכָל מַאן דְּיִתְפְּרַשׁ מֵאוֹרַיְּיתָא אֲפִלּוּ שַׁעֲתָא חָדָא, כְּמָה דְּאִתְפְּרַשׁ מֵחַיֵּי דְּעָלְמָא), “For it is your life and the length of your days” (Deuteronomy 30) (דִּכְתִיב: כִּי הִיא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ), and it is written: “Length of days and years of life and peace they will add to you” (Proverbs 3) (וּכְתִיב: אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ).
And Avram was ninety years old, and so forth (וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְגו׳). Rabbi Yose opened: “And your people-all of them are righteous-they shall inherit the land forever…” (Isaiah 60) (רַבִּי יוֹסֵי פָּתַח: וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ וְגו׳). Fortunate are Yisrael more than all other nations, for Kudsha Berikh Hu calls them Tzaddikim (זַכָּאִין אִנּוּן יִשְׂרָאֵל מִכָּל שְׁאָר עַמִּין, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרָא לוֹן צַדִּיקִים). For it is taught: One hundred and twenty-five thousand lords of wings who fly throughout the world hear a voice and seize it (דְּתַנְיָא: מֵאָה וְעֶשְׂרִים וּתְמַנְיָא אַלְפֵי מָארֵי דְגַדְּפִין דְּאָזְלִין וְטָאסִין כָּל עָלְמָא, וְשָׁמְעִין קָלָא וְאַחֲדִין לֵיהּ לְהַהוּא קָלָא). As we have learned: Everything in the world has a voice (כְּמָה דְּתָנִינָן לֵית לָךְ מִלָּה בְּעָלְמָא דְּלֵית לָהּ קָלָא), which floats and flies in the firmament (וְאָזְלָא וְטָאסָא בָּרְקִיעָא), and the masters of wings seize it and raise that sound (וְאַחֲדִין לָהּ מָארֵי דְגַדְפִין וְסָלְקִין הַהוּא קָלָא), some say: to their Master (נ״א: לְמָארֵיהוֹן), others say: they weigh and judge it (נ״א: דְּדָמְדִין), and they judge it-whether for good or for evil (וְדַיְינִין לָהּ, הֵן לְטַב הֵן לְבִישׁ), as it is written: “For the bird of the heavens shall carry the sound…” (Ecclesiastes 10) (דִּכְתִיב: כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וְגו׳). When do they judge that sound? (אֵימָתַי דָּיְינִין לְהַהוּא קָלָא).
Rabbi Ḥiyya said: At the moment when a human being sleeps and slumbers (רַבִּי חִיָּיא אָמַר: בְּשַׁעֲתָא דְּבַר נָשׁ שָׁכִיב וְנָאִים), and his Neshamah goes out from him (וְנִשְׁמְתֵיהּ נָפְקַת מִנֵּיהּ), and she testifies about the person (וְהִיא אַסְהִידַת בֵּיהּ בְּבַר נָשׁ), and then they judge that sound (וּכְדֵין דָּיְינִין לְהַהוּא קָלָא). This is what is written: “From the one who lies in your bosom, guard the openings of your mouth.” (Micah 7) (הֲדָא הוּא דִכְתִיב: מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ). What is the reason? Because she testifies about the person (מַאי טַעְמָא מִשּׁוּם דְּהִיא אַסְהִידַת בְּבַר נָשׁ). Rabbi Yehudah said: Whatever a human being does during the day (רַבִּי יְהוּדָה אָמַר: כָּל מַה דְּבַר נָשׁ עֲבִיד בְּכָל יוֹמָא), his Neshamah testifies about him by night (נִשְׁמָתֵיהּ אַסְהִידַת בֵּיהּ בְּבַר נָשׁ בְּלֵילְיָא).
It was taught: Rabbi El'azar said, at the first beginning of the night (תָּאנָא, אָמַר רַבִּי אֶלְעָזָר: בִּתְחִלַּת שַׁעֲתָא קַמַּיְיתָא בְּלֵילְיָא), when day expires and the sun enters (כַּד נָשַׁף יְמָמָא וְעָאל שִׁמְשָׁא), the masters of the gates appointed over the sun (מָארֵי דְּמַפְתְּחָן דִּמְמַנָּן עַל שִׁמְשָׁא) enter through twelve gates that are open by day (עָאל בִּתְרֵיסַר תַּרְעִין דִּפְתִיחִין בִּימָמָא), after it has entered through all of them (בָּתַר דְּעָאל בְּכֻלְהוּ), all those gates are shut (כָּל אִנּוּן תַּרְעִין סְתִימִין), some say: open (נ״א: פְּתִיחִין). A herald stands and begins to proclaim (כָּרוֹזָא קָאֵים וְשָׁרֵי לְאַכְרָזָא), whoever is appointed seizes the keys (קָאֵים מָאן דְּקָאֵים וְאָחִיד לְאִנּוּן מַפְתְּחָן), after the herald finishes (בָּתַר דְּסִיֵּים כָּרוֹזָא), all the guardians of the world gather and ascend (כָּל אִנּוּן נְטוּרֵי עָלְמָא מִתְכַּנְשִׁין וְסָלְקִין), no one opens a mouth (לֵית מָאן דְּפָתַח פּוּמָא), all are forgotten (כֹּלָּא מִשְׁתַּכְּכִין). Then the judgments below awaken (כְּדֵין דִּינִין דִּלְתַתָּא מִתְעָרִין), and they go and roam throughout the world (וְאָזְלִין וְשָׁאטִין בְּעָלְמָא), and the moon begins to illuminate (וְסִיהֲרָא שָׁארֵי לְאַנְהָרָא). And the masters of the gates sound and wail (וּמָארֵי דִּיבָבָא תָּקְעִין וּמְיַלְּלִין), they sound again a second time (תָּקְעִין תִּנְיָינוּת), then the song is awakened and they chant before their Master (כְּדֵין מִתְעָרֵי שִׁירָתָא וּמְזַמְּרִין קַמֵּי מָארֵיהוֹן). Many masters of the shields stand firm in their positions and judgments are awakened in the world (כַּמָּה מָארֵי תְּרֵיסִין קָיְימֵי בְּקִיּוּמַיְיהוּ וְאִתְעָרִין דִּינִין בְּעָלְמָא). Then human beings sleep and the soul goes out and testifies testimony and is liable in judgment (כְּדֵין בְּנֵי נָשָׁא נָיְימִין וְנִשְׁמָתָא נָפְקַת וְאַסְהִידַת סַהֲדוּתָא וְאִתְחַיְיבַת בְּדִינָא), and Kudsha Berikh Hu acts with compassion upon the human and the soul returns to its place (וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד חֶסֶד בְּבַר נָשׁ וְנִשְׁמְתָא תָּבַת לְאַתְרָהּ). At midnight, when the birds awaken (בְּפַלְגוּת לֵילְיָא כַּד צִפֳּרִין מִתְעָרִין), the northern side stirs with wind (סִטְרָא דְּצָפוֹן אִתְעַר בְּרוּחָא), the scepter that stands in the south rises and strikes that wind and calms it and sweetens it (קָם בְּקִיּוּמֵיהּ שַׁרְבִיטָא דְּבִסְטַר דָּרוֹם וּבָטַשׁ בְּהַהוּא רוּחָא וְשָׁכִיךְ וְאִתְבַּסָּם), then Kudsha Berikh Hu awakens with delight to be gladdened with the Righteous in the Garden of Eden (כְּדֵין אִתְעַר קוּדְשָׁא בְּרִיךְ הוּא בְּנִימוּסוֹי לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא בְּגִנְתָא דְעֵדֶן). At that moment, fortunate is the portion of the human being who stands to delight in the Orayta (בְּהַהוּא שַׁעֲתָא זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּקָאִים לְאִשְׁתַּעֲשַׁע בְּאוֹרַיְתָא), for Kudsha Berikh Hu and all the Righteous in the Garden of Eden listen to his voice (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא וְכָל צַדִּיקַיָּא דִּבְגִנְתָּא דְעֵדֶן כֻּלְהוּ צָיְיתִין לְקוֹלֵיהּ), this is what is written: “You who dwell in the gardens, companions are listening for your voice-let me hear it” (Song of Songs 8) (הֲדָא הוּא דִכְתִיב: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי). And not only that, but Kudsha Berikh Hu draws upon him a cord of Chesed to be continually protected in the world (וְלֹא עוֹד אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא מָשִׁיךְ עֲלֵיהּ חַד חוּטָא דְּחֶסֶד לִמְהֱוֵי נְטִיר בְּעָלְמָא), for the supernal and lower ones guard it (דְּהָא עִלָּאִין וְתַתָּאִין נָטְרִין לֵיהּ), this is what is written: “By day Hashem will command His kindness, and at night His song shall be with me” (Psalms 42) (הֲדָא הוּא דִכְתִיב: יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ וּבַלַּיְלָה שִׁירוֹ עִמִּי).
Notes
Ketem Paz on Zohar: Those who come in the reincarnation of souls, whose mate has been lost from them (אִינוּן דְּאָתוּ בְּגִלְגּוּלָא דְּנִשְׁמָתִין שֶׁנֶּאֱבַד מֵהֶם בַּת זוּגָם), who prepares for them a union (מַאן אַתַר לְהוּ זִיוּגָא), after it has been explained that all the souls are male and female (אַחֲרֵי שֶׁנִּתְבָּאֵר כִּי הַנְּשָׁמוֹת כֻּלָּן זָכָר וּנְקֵבָה), if his female has been lost from him through the reincarnation that he was reincarnated and returned and came again into the world (אִם אָבְדָה לוֹ נְקֵבָתוֹ עַל יְדֵי הַגִּלְגּוּל שֶׁנִּתְגַּלְגֵּל וְחָזַר וּבָא לָעוֹלָם פַּעַם אַחֶרֶת), from which side is it that he finds a mate (מֵאֵי זֶה צַד הוּא שֶׁיִּמְצָא בַּת זוּג).
He sent to him (שָׁלַח לֵיהּ), “what shall be done for those who remain for wives” (מַה נַּעֲשֶׂה לָהֶם לַנּוֹתָרִים לְנָשִׁים), and it is written “go and seize for yourselves,” etc. (וּכְתִיב לְכוּ וַחֲטַפְתֶּם לָכֶם וְכוּ׳), and this is proof that it was established for them that it is possible for one reincarnated to seize a woman who is not his destined mate (וְזֶה רְאָיָה שֶׁנִּתְאַמֵּת לָהֶם כִּי אֶפְשָׁר לַמְּגוּלְגָּל לַחְטֹף אִשָּׁה שֶׁאֵינָהּ בַּת זוּגוֹ), and this is the secret of “lest another precede him through mercy” (וְהוּא סוֹד שֶׁמָּא יְקַדְּמֶנּוּ אַחֵר בְּרַחֲמִים), and therefore they permitted them to seize (וְעַל כֵּן הִתִּירוּ לָהֶם לַחְטֹף), and he explains the matter of the secret of levirate marriage and why the son of the levir is called “another” (וִיבָאֵר עִנְיַן סוֹד הַיִּבּוּם וְלָמָּה נִקְרָא שֵׁם בֶּן הַיָּבָם אַחֵר), and we have already explained that this child is the very Nefesh of the husband himself (וְכְבָר בֵּאַרְנוּ כִּי זֶה הַוָּלָד הוּא נֶפֶשׁ הַבַּעַל עַצְמוֹ), and he has no destined mate except his mother, who was the wife of the deceased and returned to be his mother (וְאֵין לוֹ בַּת זוּג כִּי אִם אִמּוֹ שֶׁהִיא הָיְתָה אֵשֶׁת הַמֵּת וְחָזְרָה לִהְיוֹת אִמּוֹ), and therefore he has no destined mate, for he will not marry his mother (וְעַל כֵּן אֵין לוֹ בַּת זוּג כִּי לֹא יִשָּׂא אֶת אִמּוֹ), and concerning this they said “lest another precede him through mercy,” for “another” is he, a stranger to that one whom he seized through mercy and prayer (וְעַל זֶה אָמְרוּ שֶׁמָּא יְקַדְּמֶנּוּ אַחֵר בְּרַחֲמִים כִּי אַחֵר הוּא וְנָכְרִי לְאוֹתָהּ שֶׁחָטַף בְּרַחֲמִים וּבִתְפִלָּה), and he explains that when they said he can hasten, it is not by chance (וִיבָאֵר כִּי אָמְרוּ יָכוֹל לְהַקְדִּים אֵין הַדָּבָר כְּמִקְרֶה), rather it is according to merit, for the proper husband did not merit according to his deeds, and this other is worthy and merits her until the time comes for the word of the first, and this one is pushed aside before him (אֶלָּא הָיָה זֶה לְפִי שֶׁהַבַּעַל הָרָאוּי לֹא זָכָה כְּפִי מַעֲשָׂיו וְזֶה הָאַחֵר הוּא זַכַּאי וְזוֹכֶה אֵלֶיהָ עַד עֵת בּוֹא דְּבָרוֹ שֶׁל הָרִאשׁוֹן וְנִדְחֶה זֶה מִפָּנָיו), and all these distinctions in the secret of reincarnation will be explained in Parashat Mishpatim, with the help of Hashem (וְכָל מִינֵי הַחִלּוּקִים הָאֵלֶּה בְּסוֹד הַגִּלְגּוּל יִתְבָּאֲרוּ בְּפָרָשַׁת מִשְׁפָּטִים בְּה׳), Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה), now certainly their unions are difficult before Kudsha Berikh Hu (הַשְׁתָּא וַדַּאי דְּקָשֶׁה זִוּוּגֵיהוֹן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), fortunate is the portion of Israel that the Orayta teaches them His ways (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל דְּאוֹרַיְתָא אוֹלִיף לְהוֹן אַרְחוֹי), from the secret of “when brothers dwell together” (מִסּוֹד כִּי יֵשְׁבוּ אַחִים יַחְדָּו), for at first glance it appears to be a strange matter that one should marry his brother’s wife (כִּי לְכְאוֹרָה נִרְאֶה שֶׁהוּא דָּבָר זָר שֶׁיִּשָּׂא אֶת אֵשֶׁת אָחִיו), and all of this is from the kindness of Hashem upon His creatures so that none be cast away (וְכָל זֶה הָיָה מֵחֶסֶד ה׳ עַל בְּרוּאָיו לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח), fortunate is the portion of one who strives in the Orayta and does not separate from it (זַכָּאָה חוּלָקֵיהּ מַאן דְּיִשְׁתַּדַּל בְּאוֹרַיְתָא וְלָא יִתְפְּרַשׁ מִינָּהּ), for one of the conditions for acquiring the secrets of the Torah is diligence, as it is written “to watch at my doors day by day” (כִּי אֶחָד מִתְּנָאֵי קִנְיַן סוֹדוֹת הַתּוֹרָה הִיא הַשְּׁקִידָה כְּמוֹ שֶׁנֶּאֱמַר לִשְׁקוֹד עַל דְּלָתוֹתַי יוֹם יוֹם), and one who separates from it is as one who separates from life, as it is written “for it is your life,” etc. (וְהַפּוֹרֵשׁ מִמֶּנָּהּ כְּפוֹרֵשׁ מִן הַחַיִּים דִּכְתִּיב כִּי הִיא חַיֶּיךָ וְכוּ׳).
Rabbi Yehudah, etc. (ר׳ יְהוּדָה וְכוּ׳), Rabbi Yehudah sent a question to Rabbi Elazar (ר״י שָׁלַח שְׁאֵלָה לְר׳ אֶלְעָזָר), he said (אָמַר), behold the secret of the matter I know, therefore I ask (הֲרֵי סוֹד הַדָּבָר יָדַעְתִּי עַל כֵּן אֲנִי שׁוֹאֵל), those who come in the reincarnation of souls and have no destined mate, from which place do they take their mate (אֵלּוּ הַבָּאִים בְּגִלְגּוּל הַנְּשָׁמוֹת וְאֵין לָהֶם בַּת זוּג מֵאֵיזֶה מָקוֹם לוֹקְחִים אֶת בַּת זוּגָם), he sent to him (שָׁלַח לוֹ), it is written “what shall we do for those who remain for wives,” etc. (כָּתוּב מַה נַּעֲשֶׂה לַנּוֹתָרִים לְנָשִׁים וְגוֹ׳), and it is written “go and seize for yourselves,” etc. (וְכָתוּב לְכוּ וַחֲטַפְתֶּם לָכֶם וְגוֹ׳), this section of the sons of Benjamin proves (פָּרָשָׁה זוֹ דִּבְנֵי בִנְיָמִין מוֹכִיחַ), concerning the reincarnated souls, that they must hasten through mercy and take from another his destined mate (עַל הַנְּשָׁמוֹת הַמְּגוּלְגָּלוֹת שֶׁצְּרִיכִים לְהַקְדִּים בְּרַחֲמִים וְלִטּוֹל מֵאַחֵר אֶת בַּת זוּגוֹ), and concerning this we have learned “lest another precede him through mercy” (וְעַל זֶה לָמַדְנוּ שֶׁמָּא יְקַדְּמֶנּוּ אַחֵר בְּרַחֲמִים).