Some Torah of Eagles
1 א

(ד) אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי׃ (ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ׃

(4) ‘You have seen what I did to the Egyptians, how I bore you on eagles’ wings and brought you to Me. (5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine,

2 ב

(מח) וְעָבַדְתָּ֣ אֶת־אֹיְבֶ֗יךָ אֲשֶׁ֨ר יְשַׁלְּחֶ֤נּוּ ה' בָּ֔ךְ בְּרָעָ֧ב וּבְצָמָ֛א וּבְעֵירֹ֖ם וּבְחֹ֣סֶר כֹּ֑ל וְנָתַ֞ן עֹ֤ל בַּרְזֶל֙ עַל־צַוָּארֶ֔ךָ עַ֥ד הִשְׁמִיד֖וֹ אֹתָֽךְ׃ (מט) יִשָּׂ֣א ה' עָלֶ֨יךָ גּ֤וֹי מֵרָחוֹק֙ מִקְצֵ֣ה הָאָ֔רֶץ כַּאֲשֶׁ֥ר יִדְאֶ֖ה הַנָּ֑שֶׁר גּ֕וֹי אֲשֶׁ֥ר לֹא־תִשְׁמַ֖ע לְשֹׁנֽוֹ׃ (נ) גּ֖וֹי עַ֣ז פָּנִ֑ים אֲשֶׁ֨ר לֹא־יִשָּׂ֤א פָנִים֙ לְזָקֵ֔ן וְנַ֖עַר לֹ֥א יָחֹֽן׃

(48) you shall have to serve—in hunger and thirst, naked and lacking everything—the enemies whom the LORD will let loose against you. He will put an iron yoke upon your neck until He has wiped you out. (49) The LORD will bring a nation against you from afar, from the end of the earth, which will swoop down like the eagle—a nation whose language you do not understand, (50) a ruthless nation, that will show the old no regard and the young no mercy.

3 ג
(י) יִמְצָאֵ֙הוּ֙ בְּאֶ֣רֶץ מִדְבָּ֔ר וּבְתֹ֖הוּ יְלֵ֣ל יְשִׁמֹ֑ן יְסֹֽבְבֶ֙נְהוּ֙ יְב֣וֹנְנֵ֔הוּ יִצְּרֶ֖נְהוּ כְּאִישׁ֥וֹן עֵינֽוֹ׃ (יא) כְּנֶ֙שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ׃ (יב) ה' בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃

(10) God found him in a desert region, In an empty howling waste. God engirded him, watched over him, Guarded him as the pupil of His eye. (11) Like an eagle who rouses its nestlings, Gliding down to its young, So did God spread God's wings and take him, Bear him along on God's pinions; (12) The LORD alone did guide him, No alien god at God's side.

4 ד

(ג) ד"א ואשא אתכם על כנפי נשרים, מה נשתנה נשר זה מכל העופות כולם, שכל העופות כולן נותנין את בניהם בין רגליהם מפני שהן מתייראין מעוף אחר שהוא פורח על גביהם, אבל הנשר הזה אינו מתיירא אלא מאדם זה בלבד שלא יזרוק בו חץ, אמר מוטב שיכנס בו ולא בבנו..

(3) And I bore you on eagles' wings: How is the eagle different from all other birds? All other birds keep their young under their feet, fearing other birds that fly above them — unlike the eagle, who fears man alone, that he not shoot an arrow at him. Better that it strike it and not its young.

5 ה

(א) כנשר יעיר קנו - מה נשר זה, אין נכנס לקנו מיד עד שהוא מצרף את בניו בכנפיו, בין אילן לחבירו בין סוכה לחבירתה - כדי שיעירו בניו ויהיה בבניו כח לקבלו; כך, כשנגלה המקום ליתן תורה לישראל - לא נגלה עליהם מרוח אחד, אלא משתי רוחות, כענין שנאמר (דברים ל״ג:ב׳) ויאמר ה' מסיני בא וזרח משעיר למו. ואיזו היא רוח רביעית? (חבקוק ג׳:ג׳) אלוק מתימן יבוא:

(1) As an eagle wakes its nest. Just as an eagle does not enter its nest immediately until it flutters its wings between one tree and another, between one booth and another, until its young awake and have the strength to mount it, so, when the Lord revealed Godself to give the Torah to Israel, God did not reveal Godself to them (suddenly) from one side, but from four, as it is written (Dt. 33:2) The Lord came from Sinai and shone forth from Seir to them. God appeared from Mount Paran. And which is the fourth side? (Habakkuk 3:3) God came from Teman.

6 ו

Maggid Devarav Le-Ya'akov #120

(early collection of the teachings of Rabbi Dov Baer of Mezritch)

Rising like an eagle from its nest, hovering over its young (Dt. 32:11).

If you want to make it possible for divinity to rest upon you, the most important thing is to understand and internalize that nothing exists for you but the divinity that gives you life--you are really nothing without it. That is the preparation you must do to allow for divinity to rest upon you.

That alighting [of God] upon you is like an eagle... hovering over its young, touching but not touching [at the same time]. It must be so that you can never really grasp it [God], for if you did, your existence would be totally negated.

But if you have even the tiniest bit of arrogance, as long as you have any awareness of self you are not attached and connected to God. You as yet have reached nothing.