Daf 102b (דַּף ק״ב ע״ב)

And thus the spirit goes wandering through the world (וְהָכִי אָזִיל וּמְשַׁטְּטָא בְּעָלְמָא), frequently visiting that grave (וּפַקְדַת תָּדִיר לְהַהוּא קִבְרָא), until the time (עַד זִמְנָא) when spirits visit the graves of their bodies (דְּרוּחוֹת פַּקְדָן לְגַבֵּי קִבְרַיְיהוּ דְּגוּפִין). Then this wandering spirit joins with its original spirit (כְּדֵין, הַאי רוּחָא, אִתְחַבָּר בְּהַהוּא רוּחַ דִּילֵיהּ), becomes clothed in it (וְאִתְלָבַשׁ בֵּיהּ), and departs from there (וְאָזִיל לֵיהּ).

When it arrives at its place (כַּד עָאל לְדוּכְתֵּיהּ), it is divested from it (אִתְפָּשַׁט מִנֵּיהּ). And it has a place among those spirits in Gan Eden (וְדוּכְתָּא אִית לֵיהּ בְּאִינּוּן רוּחִין בְּגַן עֵדֶן) in those chambers of Gan Eden (בְּאִינּוּן הֵיכָלִין דְּגַן עֵדֶן), or outside, according to the way of each one (אוֹ לְבַר, לְפוּם אָרְחוֹי דְּכָל חַד וְחַד), and there it remains concealed (וְתַמָּן אִתְטָמַּר). And when spirits visit this world (וְכַד רוּחִין פַּקְדָן לְהַאי עָלְמָא), when the dead interact with the living (דְּמֵתִין נִזְקָקִין לְגַבֵּי חַיִּין), they interact only through that extension of the spirit (לָא נִזְקָקִין אֶלָּא בְּהַהוּא מְשִׁיכוּ דְּרוּחָא), through which another spirit became clothed (וּבֵיהּ אִתְלָבַשׁ רוּחָא אַחֲרָא). And if you say (וְאִי תֵּימָא), if so, it is beneficial for that spirit (אִי הָכִי, תּוֹעַלְתָּא אִיהוּ לְרוּחָא), and this woman benefits everyone (וְהַאי אִתְּתָא תּוֹעַלְתָּא עַבְדַת לְכֹלָּא).

It is not so (לָאו הָכִי). For had she not married another man (דְּאִלְמָלֵא לָא אִתְנְסִיבַת לְגַבֵּי אַחֲרָא), and had the first spirit not been displaced before this other man (וְהַאי רוּחָא קַדְמָאָה לָא מִתְדַּחְיָיא מִקָּמֵי הַאי גַּבְרָא אָחֳרָא), it would have had another benefit in another way (תּוֹעַלְתָּא אַחֲרָא הֲוָה לֵיהּ, בְּגַוְונָא אַחֲרָא), and it would not wander exhausted in this world as it does now (וְלָא יְהֵא לָאֵי בְּעָלְמָא, כְּמָה דְּהַוֵי), nor would it need to interact with the living of this world (וְלָא יִזְדַּקֵּק לְגַבֵּי חַיִּין דְּהַאי עָלְמָא), wandering here and there (כְּמָה דְּהַוֵי מְשַׁטְּטָא הָכָא וְהָכָא).

If so, the second marriage of this woman (אִי הָכִי זִוּוּגָא תִּנְיָינָא דְּהַאי אִתְּתָא), was not arranged from above (לָא הֲוֵי מִלְּעֵילָּא). Yet you said that one man is displaced by another man (וְאַתְּ אַמָרְתְ דְּאִתְדַּחְיָיא גְּבַר מִקָּמֵי גְּבַר). And I say (וַאֲמֵינָא), that this second husband who married this woman (דְּהַאי בַּעְלָהּ תִּנְיָינָא, דְּנָסִיב לְאִתְּתָא דָּא), is truly her destined mate (אִיהוּ בַּת זוּגֵיהּ מַמָּשׁ). And the first husband was not her true destined mate (וְהַהוּא קַדְמָאָה לָאו בַּר זוּגֵיהּ מַמָּשׁ הֲוָה). And this second one was truly hers (וְהַאי תִּנְיָינָא דִּילָיהּ הֲוָה). When his time came (וְכַד מָטָא זִמְנֵיהּ), the first one was displaced before him (אִתְדַּחְיָיא דָּא מִקַּמֵּיהּ).

Surely this is so (וַדָאי הָכִי הוּא), for the first spirit was not displaced (דְּהָא לָא אִתְדַּחְיָיא הַהוּא רוּחַ קַדְמָאָה), that was in this woman (דְּהֲוָה בְּהַאי אִתְּתָא), except because of this second man (אֶלָּא בְּגִין דְּהַאי תִּנְיָינָא), who was her destined mate (דְּאִיהוּ בַּר זוּגָהּ). Some say: For she is his destined mate (נ"א: דְּהָא אִיהִי בַּת זוּגֵיהּ), this second husband (הַאי תִּנְיָינָא). And all those second husbands (וְכָל אִינּוּן תִּנְיָינִין), who are displaced by the first (דְאִתְדַּחְיָין מִקָּמֵי קַדְמָאִין), the first were truly their destined mates (קַדְמָאִין הֲווֹ בְּנֵי זוּגַיְיהוּ), and not these second ones (וְלָא הָנֵי).

Therefore, they have no stability together (וּבְגִין כַּךְ, לָא אִית לוֹן קִיּוּמָא בַּהֲדַיְיהוּ), and the second spirit is displaced before the first spirit (וְאִתְדַּחְיָיא רוּחַ תִּנְיָינָא מִקָּמֵי רוּחָא קַדְמָאָה). Thus, concerning one who marries a widow, it is written (וּבְגִין כַּךְ, מַאן דְּנָסִיב אַרְמַלְתָא, קָרֵינָן עָלֵיהּ): (Proverbs 7) "He did not know it would cost his life" (וְלֹא יָדַע כִּי בְנַפְשׁוֹ הוּא). (Proverbs 1) "For in vain is the net spread, etc." (כִּי חִנָּם מְזוֹרָה הָרָשֶׁת וְגוֹ'), and he does not know if she is truly his destined mate or not (וְלָא יְדִיעַ אִי הִיא בַּת זוּגֵיהּ מַמָּשׁ אִי לָאו).

A widow who does not remarry (אַרְמַלְתָא דְּלָא נְסִיבַת), even though her destined mate comes (אַף עַל גַּב דְּאָתֵי בַּר זוּגָהּ), yet she does not wish to marry (וְאִיהִי לָא בָּעָאת לְאִתְנַסְּבָא), Kudsha Berikh Hu does not compel her with judgment (קוּדְשָׁא בְּרִיךְ הוּא לָא כַּיִיף לָהּ מִן דִּינָא). Rather, Kudsha Berikh Hu prepares another woman for that man (וְקוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לְהַהוּא בַּר נָשׁ אִתְּתָא אַחֲרָא), and she does not enter into judgment for this in that world (וְלָא עָאלַת בְּדִינָא כְּהַאי). Some say: And no heavenly court judgment comes upon her for this (נ"א: וְלֵית עֲלַיְיהָ בֵּי דִינָא בְּהַאי), even though she has no child, since a woman is not commanded in procreation (וְאַף עַל גַּב דְּלֵית לָהּ בַּר, דְּהָא אִתְּתָּא לָא אִתְפַּקְּדַת אַפִּרְיָה וּרְבִיָּה), as they have established (כְּמָה דְּאוּקְמוּהָ).

This woman who did not remarry a second time (אִתְּתָא דָּא דְּלָא אִתְנְסִיבַת זִמְנָא תִּנְיָינָא), that spirit left by her husband, what becomes of it (הַהוּא רוּחַ דְּשָׁבַק בָּהּ בַּעְלָהּ מָה אִתְעָבִיד מִנֵּיהּ)? It remains there for twelve months (יָתִיב תַּמָּן תְּרֵיסַר יַרְחֵי), and every single night (וּבְכָל לֵילְיָא וְלֵילְיָא), it goes out and visits that soul (נָפִיק וּפַקְדָּא לְנַפְשָׁא), then returns to its place (וְאִתְהַדָּר לְאַתְרֵיהּ). After twelve months (לְבָתַר תְּרֵיסַר יַרְחֵי), when the judgment of that man concludes (דְּקָא אִסְתַּלָּק דִּינָא דְּהַהוּא גַּבְרָא), because during those entire twelve months the spirit is subjugated daily in sorrow (דְּהָא כָּל אִינּוּן תְּרֵיסַר יַרְחֵי, הָא רוּחָא אִתְכַּפְיָיא בַּעֲצִיבוּ כָּל יוֹמָא), after twelve months it departs from there (לְבָתַר תְּרֵיסַר יַרְחֵי, נָפִיק מִתַּמָּן), and goes and stands at the gate of Gan Eden (וְאָזִיל וְקַיְּימָא לִתְרַע גַּן עֵדֶן), and from there it visits this world (וּפַקְדָּא לְהַאי עָלְמָא), regarding that vessel from which it departed (לְגַבֵּי הַהוּא מָאנָא, דְּנָפִיק מִנֵּיהּ). And when this woman departs from the world (וְכַד הַאי אִתְּתָא אִסְתַּלָּקַת מֵעָלְמָא), that spirit goes forth and becomes clothed with her spirit (הַהוּא רוּחַ נָפִיק וְאִתְלָבַשׁ בְּהַהוּא רוּחַ דִּילָהּ), and she thereby merits to be reunited with her husband (וְזָכָאת בֵּיהּ לְגַבֵּי בַּעְלָהּ), and both shine together appropriately (וְנָהֲרִין תַּרְוַויְיהוּ, כְּדְקָא יֵאוֹת), as one unified bond (בְּחִבּוּרָא חֲדָא).

Since we have come to this place (כֵּיוָן דְּאָתֵינָא לְהַאי אֲתָר), it is now fitting to reveal hidden paths (הַשְׁתָּא אִית לְגַלָּאָה אָרְחִין סְתִימִין), of the Master of the World (דְּמָארֵי עָלְמָא), unknown to human beings (לָא יַדְעִין בְּהוּ בְּנֵי נָשָׁא). And all of them proceed along the path of truth (וְכֻלְּהוּ אַזְלִין בְּאֹרַח קְשׁוֹט), as you say (כְּמָה דְאַתְּ אָמֵר) (Hosea 14) "For the paths of Hashem are upright, and the righteous walk in them, while the transgressors stumble therein" (כִּי יְשָׁרִים דַּרְכֵי יְיָ' וְצַדִּיקִים יֵלְכוּ בָּם וּפוֹשְׁעִים יִכָּשְׁלוּ בָּם). And human beings do not know, nor perceive (וּבְנִי נָשָׁא לָא יַדְעִין, וְלָא מַשְׁגִּיחִין), how exalted are the works of Kudsha Berikh Hu (כַּמָּה אִינּוּן עִלָּאִין, עוֹבָדִין דְּקוּדְשָׁא בְּרִיךְ הוּא), and how diverse they are (וְכַמָּה מְשַׁנְיָין אִינּוּן). And people do not understand (וּבְנִי עָלְמָא לָא יַדְעִין), yet all proceed along the path of truth (וְכֻלְּהוּ בְּאֹרַח קְשׁוֹט), not deviating right or left (דְּלָא סָטָאן לִימִינָא וְלִשְׂמָאלָא).

Those who reincarnate (הָנֵי דְּמִתְגַּלְגְּלִין), who are driven out and troubled from that other world (דְּקָא אִתְתְּרָכוּ בְּתִרוּכִין מֵהַהוּא עָלְמָא), and have no destined mate (וְלֵית לוֹן בַּת זוּג), the mate that joins with them in this world (בַּת זוּג דְּקָא מִזְדַּוְּוגָן בְּהַאי עָלְמָא), from where are these women (מֵאָן אִינּוּן, אִינּוּן נָשִׁין), who marry them in this world (דְּקָא מִזְדַּוְּוגָן בַּהֲדַיְיהוּ בְּהַאי עָלְמָא)?

For behold (דְּהָא), some say: He is driven out and has no destined mate, like those men who were not driven out and yet marry their destined wives (נ"א: תָּרִיךְ לֵיהּ וְלֵית לֵיהּ בַּת זוּג, כְּאִינּוּן גַּבְרִין דְּלָא תָּרִיכוּ וְקָא מִזְדַּוְוגָן בְּהֲדֵי נְשַׁיְיהוּ). For all human beings have a destined mate (לְכֻלְּהוּ בְּנֵי נָשָׁא, אִית לוֹן בַּת זוּג), except for this one (בַּר מֵהַאי).