Daf 45a (דַּף מ״ה ע״א)
And this is Chavakuk the prophet (וְדָא הוּא חֲבַקּוּק נְבִיאָה), as you say: You will embrace a son (כְּמָה דְּאַתְּ אָמֵר: אַתְּ חוֹבֶקֶת בֵּן). If so, it should have said Chavuk in the singular (אִי הָכִי חָבוּק מִבָּעֵי לֵיהּ) why Chavakuk in the dual form, meaning two embraces? (אֲמַאי חֲבַקּוּק תְּרֵי). Rather, one embrace was from his mother, and one from Elisha who embraced him (אֶלָּא, חַד דְּאִמֵּיהּ, וְחַד דְּאֱלִישָׁע, דְּאִתְחַבָּק עִמֵּיהּ).
Another matter: there were two embraces in him (דָּבָר אַחֵר: תְּרֵי חִבּוּקִין הֲווֹ בֵּיהּ), from this side and from that side (בֵּין לְהַאי סִטְרָא, בֵּין לְהַאי סִטְרָא). One embrace was in that place to which he had first been attached (חִבּוּקָא חֲדָא, הַהוּא אֲתָר דְּהֲוָה תָּלֵי בֵּיהּ בְּקַדְמִיתָא), and the other embrace was that he ascended to higher levels (חִבּוּקָא אַחֲרִינָא דְּסָלִיק לֵיהּ לְדַרְגִּין עִלָּאִין יַתִּיר), and because of this he is called Chavakuk, the two-fold embraced one (וּבְגִין כָּךְ חֲבַקּוּק תְּרֵי). (Habakkuk 3)
“A prayer for Chavakuk the prophet” (תְּפִלָּה לַחֲבַקּוּק הַנָּבִיא) (Chavakuk 3:1). What is Tefillah [Prayer]? (מַאי תְּפִלָּה). Rather (אֶלָּא), this is the place where he had previously been bound (דָּא הוּא אֲתָר דְּהֲוָה קָשִׁיר בֵּיהּ בְּקַדְמִיתָא), and this is the Tefillah Shel Yad [Hand Tefillin] (וְדָא הוּא תְּפִלָּה שֶׁל יָד). “Al Shigyonot” (עַל שִׁגְיוֹנוֹת)—for on that day when he was bound to it (דְּהַהוּא יוֹמָא דְּאִתְקְשַׁר בֵּיהּ), the Shigyonot [Errors/Distortions] of the world were suspended before Kudsha Berikh Hu (שִׁגְיוֹנוֹת דְּעָלְמָא הֲווֹ תַּלְיָין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and Gevurah prevailed (וּגְבוּרָה הֲוָה שָׁלִיט), and because of this (וְעַל דָּא), this Tefillah [Prayer] was bound to him (אִתְקְשַׁר בֵּיהּ הַאי תְּפִלָּה). Some say: with this Tefillah [Prayer] (נ״א: בְּהַאי תְּפִלָּה).
Another matter: A prayer for Chavakuk the prophet-a prayer for Chavakuk (דָּבָר אַחֵר: תְּפִלָּה לַחֲבַקּוּק הַנָּבִיא, תְּפִלָּה לַחֲבַקּוּק) because of Chavakuk, for whom this was done (בְּגִין חֲבַקּוּק, דְּאִיהוּ עָבִיד בְּגִינֵיהּ). Hashem, I heard Your report and I feared, etc. (יְיָ' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי וְגוֹ').
Come and see (תָּא חֲזֵי): When the spirit of prophecy would arouse upon him, upon this place which is prayer (כַּד הֲוָה אִתְּעַר עָלֵיהּ רוּחָא דִּנְבוּאָה עַל אֲתָר דָּא דְּהוּא תְּפִלָּה), he would come and be filled with fear and trembling (הֲוָה אָתֵי וַהֲוָה דָּחִיל וּמִזְדַּעְזִע). The saying goes (מַתְלָא אַמְרִי): Whoever is bitten by a dog trembles at its bark (מַאן דְּנָשִׁיךְ מִכַּלְבָּא, מִקָּלֵיהּ אִזְדַּעְזָע).
Hashem, Your deed—in the midst of the years revive him (יְיָ׳ פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ) (Chavakuk 3:2). Who is “Your deed”? (מַאן פָּעָלְךָ). Rather (אֶלָּא), he spoke concerning himself (עָלֵיהּ קָאָמַר), for he is His deed (דְּאִיהוּ פֹּעַל דִּילֵיהּ). “In the midst of the years revive him” (בְּקֶרֶב שָׁנִים חַיֵּיהוּ)—give life to this deed of Yours (הָב לֵיהּ חַיִּין לְהַאי פָּעָלְךָ), in the midst of the supernal years (בְּקֶרֶב שְׁנִין עִלָּאִין). Another explanation (דָּבָר אַחֵר): “Revive him” (חַיֵּיהוּ), so that he will not die as before (דְּלָא יָמוּת כַּד בְּקַדְמִיתָא).
“Al Shigyonot” (עַל שִׁגְיוֹנוֹת)—what is “Al Shigyonot”? (מַאי עַל שִׁגְיוֹנוֹת). It should have said “Al Shegiyot [Errors]” (עַל שְׁגִיאוֹת מִבָּעֵי לֵיהּ), as you say (כְּמָה דְאַתְּ אָמֵר): “Who can understand errors?” (שְׁגִיאוֹת מִי יָבִין) (Tehillim 19:13). Rather (אֶלָּא), it is “Shigyonot” (שִׁגְיוֹנוֹת), as you say (כְּמָה דְאַתְּ אָמֵר): “A Shigayon of David” (שִׁגָּיוֹן לְדָוִד) (Tehillim 7:1). These are kinds of praises (זִינִי תּוּשְׁבְּחָן), which were before the prophets (הֲווֹ קָמַיְיהוּ דִּנְבִיאֵי), in order to cause the Ruach Nevuah [Spirit of Prophecy] to rest upon them (לְמִישְׁרֵי עָלַיְיהוּ רוּחַ נְבוּאָה), as you say (כְּמָה דְאַתְּ אָמֵר): “You will meet a band of prophets coming down from the high place, and before them a lute and a timbrel...” (וּפָגַעְתָּ חֶבֶל נְבִיאִים יוֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתוֹף וְגוֹ׳) (I Samuel 10:5), and it is written (וּכְתִיב): “And now bring me a musician...” (וְעַתָּה קְחוּ לִי מְנַגֵּן וְגוֹ׳) (II Kings 3:15). And all the more so for Chavakuk (וְכָל שֶׁכֵּן חֲבַקּוּק), who needed this more than all of them (דְּאִצְטְרִיךְ לֵיהּ יַתִּיר מִכֻּלְּהוֹן), for the calming of the spirit (לְנַיְיחָא דְּרוּחָא), and to sweeten that place (וּלְבַסְּמָא לְהַהוּא אֲתָר), in order to draw upon himself the Ruach Nevuah [Spirit of Prophecy] (לְאַמְשָׁכָא עָלֵיהּ רוּחַ נְבוּאָה). And so it was with all the prophets in this manner (וְכֵן כֻּלְּהוּ נְבִיאֵי כְּהַאי גַּוְונָא), except for Moshe (בַּר מִמֹּשֶׁה), who surpassed all the other prophets of the world (דְּסָלִיק עַל כָּל שְׁאַר נְבִיאֵי דְּעָלְמָא). Fortunate is his portion (זַכָּאָה חוּלָקֵיהּ).
Come and see (תָּא חֲזֵי): When Yisrael went out from Egypt (כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), their spirits were broken within them (רוּחֵיהוֹן הֲוָה תָּבִיר בְּגַוַּויְיהוּ), and they would hear those praises, but were unable to rejoice (וַהֲווּ שַׁמְעִין אִינּוּן תּוּשְׁבְּחָן, וְלָא יַכְלִין לְמֶחְדֵי). But when all the multitudes and chariots went forth with the Shekhinta (וּבְשַׁעֲתָא דְּכֻלְּהוּ אוֹכְלֹסִין וּרְתִיכִין נַפְקוּ בִּשְׁכִינְתָּא), all of them raised praises and songs before Kudsha Berikh Hu (כֻּלְּהוּ אָרִימוּ תּוּשְׁבְּחָן וְשִׁירִין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), and Kudsha Berikh Hu aroused the spirits of Yisrael (וְאִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא רוּחֵיהוֹן דְּיִשְׂרָאֵל), and they would hear those praises, and their spirits stood within them and did not flee (וַהֲווּ שַׁמְעִין אִינּוּן תּוּשְׁבְּחָן, וְקָאִים רוּחֵיהוֹן בְּגַוַויְיהוּ דְּלָא פַּרְחָן).
A person, when he leaves behind worship (בַּר נָשׁ כַּד אִיהוּ שָׁבִיק פּוּלְחָנָא), then he knows the breaking of his bones, the breaking of his spirit (כְּדֵין יָדַע תְּבִירוּ דְּגַרְמוֹי, תְּבִירוּ דְּרוּחֵיהּ). So too Yisrael, when they left Egypt (כַּךְ יִשְׂרָאֵל, כַּד נַפְקוּ מִמִּצְרַיִם), then they tasted the taste of death (כְּדֵין טָעִימוּ טַעֲמָא דְּמוֹתָא), and Kudsha Berikh Hu healed them (וְקוּדְשָׁא בְּרִיךְ הוּא אַסֵּי לוֹן), as it is written (דִּכְתִּיב) (Exodus 13): And Hashem went before them by day, etc. (וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם וְגוֹ'). And all the paths gave off fragrances of healing (וְכָל אוֹרְחִין הֲווֹ סַלְּקִין רֵיחִין דְּאַסְוָתָא), and they entered into their bodies and were healed (וְעָאלִין לְגוּפַיְיהוּ וְאִתָּסְיָין), and the voice of the praise they heard, they rejoiced and were soothed in their spirits (וְקַל תּוּשְׁבְּחָן דַּהֲווֹ שַׁמְעִין, הֲווֹ חַדָּאן וְנַיְיחִין בְּרוּחֵיהוֹן). And Pharaoh and all his multitudes went after them (וּפַרְעֹה וְכָל אִינּוּן אוּכְלוֹסִין דִּילֵיהּ, הֲווֹ אַזְלֵי בַּתְרַיְיהוּ), to pursue them, until they left the land of Egypt (לְאוֹזְפָא לוֹן, עַד דְּנַפְקוּ מֵאַרְעָא דְּמִצְרַיִם). And likewise all the rulers appointed over them and over the other nations (וְכֵן כָּל אִינּוּן רַבְרְבִין דִּמְמָנָן עָלֵיהוֹן, וְעַל שְׁאַר עַמִּין), pursued the Shekhinta and all of Yisrael (אוֹזִיפוּ לָהּ לִשְׁכִינְתָּא וּלְיִשְׂרָאֵל כֻּלְּהוּ), until they remained in Eitam at the edge of the wilderness (עַד דְּשָׁארוּ בְּאֵיתָם בִּקְצֵה הַמִּדְבָּר). This is what is written: And it was when Pharaoh sent the people, etc. (וְהֲדָא הוּא דִכְתִּיב: וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְגוֹ').
For it was near-for it was near (כִּי קָרוֹב הוּא, כִּי קָרוֹב הוּא). That is the saying that Avimelekh said to the Patriarchs (הַהוּא אוֹמָאָה דְּאוֹמֵי אֲבִימֶלֶךְ לַאֲבָהָן), for the goodness which the Philistines did to the Patriarchs (עַל הַהוּא טִיבוּ דְּעָבְדוּ פְּלִשְׁתִּים לַאֲבָהָן), as it is written (Bereshit 21): As the kindness which I have done with you, you shall do with me, and with the land wherein you sojourned (דִּכְתִּיב: כַּחֶסֶד אֲשֶׁר עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם הָאָרֶץ אֲשֶׁר גַּרְתָּה בָּהּ).