Daf 102a (דַּף ק״ב ע״א)

He said (אָמַר), Sava, weary with strength (סָבָא לָאֵי בְּחֵילָא), how beautiful are the tears upon your beard (כַּמָּה שַׁפִּירָאן דִּמְעִין עַל דִּיקְנָךְ), like the precious oil (כְּמָה דְּהֲוָה שַׁפִּיר מִשְׁחָא טָבָא), when it descended upon the beard of the good elder, Aaron (כַּד הֲוָה נָחִית עַל דִּיקְנָא דְּסָבָא טָבָא דְּאַהֲרֹן).

Speak your word, Sava (אֵימָא מִילָךְ סָבָא), for behold, the Holy King is here (דְּהָא מַלְכָּא קַדִּישָׁא הָכָא). The rest of humankind (שְׁאַר בְּנֵי נָשָׁא דְּעָלְמָא), when they depart from this world (דְּקָא אִסְתָּלָקוּ מִנֵּיהּ), leaving behind a spirit in that vessel (וְשָׁבְקוּ רוּחָא בְּהַהוּא מָאנָא), with which they had relations (דַּהֲווֹ מִשְׁתַּמְּשֵׁי בֵּיהּ), and she marries (וְאִתְנְסִיבַת), and another comes and places another spirit into that vessel (וְאָתָא אַחֲרָא וְאָעִיל בְּהַהוּא מָאנָא רוּחָא אַחֲרָא), what becomes of the first spirit (מָה אִתְעָבִיד מֵהַהוּא קַדְמָאָה), as was asked before (כְּמָה דְּאִתְּמַר).

Come and see (תָּא חֲזִי), how exalted are the mighty acts of the Holy King (כַּמָּה עִלָּאִין גְּבוּרָאן דְּמַלְכָּא קַדִּישָׁא), which He performs (דְּקָא עָבִיד), and who can utter them (וּמַאן יָכִיל לְמַלְּלָא לוֹן)? When the second husband (כַּד הַאי בַּעְלָהּ תִּנְיָינָא) comes and inserts his spirit into that vessel (אָתֵי וְאָעִיל רוּחָא בְּהַהוּא מָאנָא), the first spirit accuses this new spirit (רוּחָא קַדְמָאָה, מְקַטְרְגָא בְּהַאי רוּחַ דְּעָאל), and they do not settle together (וְלָא אִתְיַישְּׁבָן כַּחֲדָא). Because of this (וּבְגִינֵי כַּךְ), the woman does not properly settle with the second husband (אִתְּתָא לָא אִתְיַישְּׁבַת כְּדְקָא יֵאוֹת, בַּהֲדֵי בַּעְלָהּ תִּנְיָינָא), for the first spirit agitates within her (בְּגִין דְּרוּחָא קַדְמָאָה מְכַשְׁכְּשָׁא בָּהּ). Thus, she constantly remembers him (וּכְדֵין אִיהִי דְּכִירַת לֵיהּ תָּדִיר), weeping for him (וּבָכָאת עָלֵיהּ), or sighing for him (אוֹ אִתְאַנְחַת עָלֵיהּ), because his spirit agitates in her belly like a serpent (דְּהָא רוּחָא דִּילֵיהּ, מְכַשְׁכְּשָׁא בִּמְעָהָא כְּחִוְיָא), and accuses the other spirit (וּמְקַטְרְגָא בַּהֲדֵי רוּחַ אַחֲרָא), that entered her from the second husband (דְּעָאל בָּהּ מִבַּעְלָהּ תִנְיָנָא). For a long time these spirits accuse each other (עַד זְמָן סַגִּי מְקַטְרְגִין דָּא בְּדָא). And if the spirit that entered second overcomes (וְאִי אַעְבָּר דָּא דְּעָאל), and arouses itself against the first (לְהַהוּא (אתערו) דְּהֲוָה קַדְמָאָה (לבתר)), that first one departs and goes away (דָּא קַדְמָאָה נָפִיק וְאָזִיל לֵיהּ). Sometimes, however (וּלְזִמְנִין), the first one pushes away the second one (דְּדָחֵי דָּא קַדְמָאָה לְהַהוּא תִּנְיָינָא), becoming an accuser against him (וְאִתְעָבִיד לֵיהּ מְקַטְרְגָא), until it removes him from the world (עַד דְּאַפִּיק לֵיהּ מֵעָלְמָא). Thus we have learned (וְעַל דָּא תָּנֵינָן), that after two times and onward (דְּמִתְּרֵין וּלְהָלְאָה), a man should not marry that woman (לָא יִסַּב בַּר נָשׁ לְהַאי אִתְּתָא), because the Angel of Death has strengthened in her (דְּהָא מַלְאַךְ הַמָּוֶת אִתְתָּקַּף בָּהּ). But people do not know (וּבְנֵי עָלְמָא לָא יַדְעִין), that once the spirit strengthens and conquers that second spirit (דְּהָא רוּחָא כֵּיוָן דְּאִתְתָּקַּף וְקָא נָצַח לְהַהוּא רוּחָא אַחֲרָא תִּנְיָינָא), from then onward another man should never intermingle with her (מִכָּאן וּלְהָלְאָה לָא יִתְעָרַב בַּר נָשׁ אַחֲרָא בַּהֲדָהּ).

Friends (חַבְרַיָּיא), I know that in this place you have a question (הָא יְדַעְנָא דִּבַאֲתָר דָּא אִית לְכוּ לְמִקְשֵׁי), and you might say (וְלֵימָא), if so (אִי הָכִי), the second husband does not die through judgment (לָא מִית בְּדִינָא הַאי תִּנְיָינָא), and is not judged from above (וְלָא דַּיְינִין לֵיהּ מִלְּעֵילָּא). Come and see (תָּא חֲזִי), everything is in judgment (כֹּלָּא אִיהוּ בְּדִינָא), whether one spirit shall overcome another (דְּיִנְצַח פְּלוֹנִי לִפְלוֹנִי), or whether one spirit shall not accuse the other (אוֹ דְּלָא יְקַטְרֵג עָלֵיהּ פְּלוֹנִי לִפְלוֹנִי). One who marries a widow (וּמַאן דְּנָסִיב אַרְמַלְתָא), is as one entering into the sea (כְּמַאן דְּעָאל בְּיַמָּא), among mighty winds (בְּרוּחִין תַּקִּיפִין), without ropes (בְּלֹא חַבְלִין), and does not know (וְלָא יָדַע) whether he shall cross in peace (אִי יַעֲבָר בִּשְׁלָם), or drown within the depths (אִי יִטְבַּע גּוֹ תְּהוֹמֵי). And if that second spirit that enters (וְאִי דָּא דְּעָאל הַהוּא רוּחָא תִּנְיָינָא), becomes strong and conquers the first (אִתְתָּקִיף וְנָצַח לְהַהוּא קַדְמָאָה), the first spirit departs from there and goes away (הַהוּא קַדְמָאָה נָפַק מִתַּמָּן וְאָזִיל לֵיהּ). To what place does it go (לְאָן אֲתָר אָזִיל לֵיהּ), and what becomes of it (וּמָה אִתְעָבִיד)?

Sava, Sava, what have you done (סָבָא סָבָא מָה עַבְדַת)? You thought you would speak only a little (חָשַׁבְתּ דִּתְמַלֵּל זְעֵיר), and then withdraw from this (וְנַפְקַת לְהַאי), but behold, you have entered a place no man has entered (הָא עָאלַת בַּאֲתַר דְּלָא עָאל בַּר נָשׁ אַחֲרָא), since the day that Doeg and Achitophel (מִן יוֹמָא דְּדוֹאֵג וַאֲחִיתוֹפֶל) performed these inquiries (עָבְדוּ בַּעְיָין אִלֵּין), among the four hundred questions (בְּאִינּוּן אַרְבַּע מֵאָה בַּעְיִיִ), which they asked about the tower floating in the air (דַּהֲווֹ בָּעָאן עַל מִגֲדְּלָא דְּפָרַח בַּאֲוִירָא), and no man could answer them (וְלָא אָתִיב עָלַיְיהוּ בַּר נָשׁ), until King Solomon came (עַד דְּאָתָא שְׁלמֹה מַלְכָּא), and clarified each according to its Tikkun (וּבִירֵר לוֹן כָּל חַד וְחַד עַל תְקּוּנֵיהּ). Sava, Sava (סָבָא סָבָא), you have come to reveal a hidden supernal secret (רָזָא עִלָּאָה דְּהֲוָה טְמִירָא, אָתִית לְגַלָּאָה). What have you done (מָה עֲבָדִית)?

Sava, Sava (סָבָא סָבָא), at first you should have guarded your path (בְּקַדְמִיתָא הֲוָה לָךְ לְנַטְרָא אָרְחָךְ), and considered carefully your head (וְתִסְתַּכַּל בְּרֵישָׁךְ). But now is not the time to conceal (אֲבָל הַשְׁתָּא, לָאו שַׁעֲתָא לְאִתְטַמְּרָא). Sava, return with your strength (סָבָא, אַהְדָּר בְּתֻקְפָךְ). That spirit that departed—where does it go (הַהוּא רוּחַ דְּנָפַק, לְאָן אָזִל)?

He wept and said (בָּכָה וְאָמַר), Friends (חַבְרַיָּא), all these tears that I weep (כָּל הָנִי בִּכְיָין דְּקָא בָּכֵינָא), are not because of you (לָאו בְּגִינַיְיכוּ הוּא), but I fear the Master of the world (אֶלָּא דָּחִילְנָא לְמָארֵי עָלְמָא), because I have revealed hidden paths without permission (דְּגַלֵּינָא אָרְחִין סְתִימִין, בְּלֹא רְשׁוּ). But it is revealed before Kudsha Berikh Hu (אֲבָל גַּלֵּי קָמֵי קוּדְשָׁא בְּרִיךְ הוּא), that I do not act for my own honor (דְּלָא לִיקָרָא דִּילִי עֲבִידְנָא), nor for my father’s honor (וְלָא לִיקָרָא דְּאַבָּא), but my desire is for His worship alone (אֲבָל רְעוּתִי לְפוּלְחָנָא דִּילֵיהּ). And I see the honor of one of you in that world (וַאֲנָא חֲמֵינָא, יְקָרָא דְּחָד מִנַּיְיכוּ, בְּהַהוּא עָלְמָא), and another I know is thus (וְאַחֲרָא יְדַעְנָא דְּהָכִי הוּא). But it was not revealed to me before (אֲבָל לָא גַּלֵּי קָמָאי), and now I see (וְהַשְׁתָּא חֲמֵינָא).

We have learned (תָּנֵינָן), one man is displaced before another man (דַּחְיָין גַּבְרָא מִקָּמֵי גַּבְרָא), and in many hidden paths they are displaced (בְּכַמָּה אָרְחִין סְתִימִין), They are pushed away p6-45(אִתְדּחְיָין). That first spirit (הַהוּא רוּחָא קַדְמָאָה), displaced by the second spirit (דְּאִתְדָּחֵי מִקָּמֵי הַהוּא תִּנְיָינָא), where does it go (לְאָן אָזִיל)? That spirit goes out and wanders in the world (הַהוּא רוּחָא, נָפִיק וְאָזִיל, וּמְשַׁטְּטָא בְּעָלְמָא), without being known (וְלָא יְדִיעַ).

It goes into the grave of that person (וְאָזִיל לְגוֹ קִבְרָא דְּהַהוּא בַּר נָשׁ), and from there wanders through the world (וּמִתַּמָּן מְשַׁטְּטָא בְּעָלְמָא). It appears in dreams to human beings (וְאִתְחַזֵּי בְּחֶלְמָא לִבְנִי נָשָׁא), and they see in a dream the likeness of that person (וְחָמָאן בְּחֶלְמָא דִּיּוּקְנָא דְּהַהוּא בַּר נָשׁ), and it reveals to them words according to the way of that first spirit (וְאוֹדַע לוֹן מִלִּין לְפוּם אָרְחֵיהּ דְּהַהוּא רוּחַ קַדְמָאָה), which was drawn from him (דְּקָא אִתְמְשַׁךְ מִנֵיהּ). As it was in that world (כְּמָה דְּאִיהוּ בְּהַהוּא עָלְמָא), thus it wanders here (הָכִי מְשַׁטְּטָא הַאי), and reveals itself in this world (וְאוֹדַע בְּהַאי עָלְמָא).