Daf 194b (דַּף קצ״ד ע״ב)

Tzalyah, the son of the tribe of Dan (צַלְיָה בְּרֵיהּ דְּשִׁבְטָא דְּדָן), arose and took the authority that rules over sorceries (קָם וְנָטַל שָׁלְטָנוּ דְּשַׁלִּיט עַל חַרְשִׁין), and flew after him (וּפָרַח בַּתְרֵיהּ). When that wicked one saw him (כֵּיוָן דְּחָמָא לֵיהּ הַהוּא רָשָׁע), he made another path in the air (עֲבַד אָרְחָא אוֹחֲרָא בַּאֲוִירָא), and split five airs along that path (וּבָקַע חָמֵשׁ אֲוִירִין בְּהַהוּא אֹרַח), and ascended and was concealed from sight (וְאִסְתַּלָּק וְאִתְכַּסֵּי מֵעֵינָא). Then Tzalyah was endangered at that moment (כְּדֵין אִסְתַּכֵּן צַלְיָה בְּהַהִיא שַׁעֲתָא), and he was in distress, not knowing what to do (וַהֲוָה בְּצַעֲרָא דְּלָא הֲוָה יָדַע מַה יַעְבֵּיד).

Pinchas raised his voice and said (רָמָא לֵיהּ קָלָא פִּנְחָס וְאָמַר): shadow of the tannin [dragon] that crouches over all serpents (טוּלָא דְּתָנִינַיָּיא דְּרַבְעִין עַל כָּל חִוְיָין), turn back with your weapon (הַפוֹךְ בְּמִזְיָיךְ). Immediately, he knew and revealed that other one (מִיַּד יָדַע וְגַלֵּי הַהוּא אַחֲרָא), and entered toward him (וְעָאל לְגַבֵּיהּ). Immediately, it was revealed (מִיַּד אִתְגְּלֵי), and both descended before Pinchas (וְנַחְתּוּ תַּרְוַיְיהוּ קַמֵּיהּ דְּפִנְחָס).

Come and see (תָּא חֲזֵי): concerning that wicked one it is written: “And he went shefi” (וַיֵּלֶךְ שֶׁפִי) (Numbers 23), this is the highest of his levels, the male serpent (דָּא הוּא עֶלְיוֹן דְּדַרְגִּין דִּילֵיהּ, חִוְיָא דְּכוּרָא). Tzalyah took two, male and female (צַלְיָה נָטַל תְּרֵין, דְּכַר וְנוּקְבָּא). And by this he ruled over him, because he took the authority that ruled over them (וּבְהַהוּא שַׁלִּיט עָלֵיהּ, בְּגִין דְּשֻׁלְטָנוּ דְּשַׁלִּיט עָלַיְיהוּ נָטַל), and they were subdued before him (וְאִתְכַּפְיָין קַמֵּיהּ). And this is what is written: “A viper on the path” (וְדָא הֲוָה שְׁפִיפוֹן עֲלֵי אֹרַח) (Bereshit 49). Concerning that path which that wicked one made (עַל הַהוּא אֹרַח, דְּעָבַד הַהוּא רָשָׁע), as it is written: “Dan shall be a serpent on the way” (דִּכְתִיב יְהִי דָן נָחָשׁ עֲלֵי דֶּרֶךְ) (Bereshit 49)-this is Shimshon (דָּא שִׁמְשׁוֹן). “A viper on the path”-this is Tzalyah (שְׁפִיפוֹן עֲלֵי אֹרַח, דָּא צַלְיָה).

“The one who bites the horse’s heels”-this is Ira, who was with David, who came from Dan (הַנּוֹשֵׁךְ עִקְּבֵי סוּס, דָּא עִירָה, דְּהֲוָה בַּהֲדֵיהּ דְּדָוִד, דְּהֲוָה אָתֵי מִדָּן). And because of him, David’s strength depended on him, as it is written: “And David cut off all the chariots” (וּבְגִינֵיהּ, תַּלְיָא גְּבוּרְתֵּיהּ בְּדָוִד, דִּכְתִיב וַיְעַקֵּר דָּוִד אֶת כָּל הָרֶכֶב) (II Samuel 8). “And his rider shall fall backward”-this is Serayah (וַיִּפּוֹל רוֹכְבוֹ אָחוֹר, דָּא שְׂרָיָה), who is destined to come with the Mashiach of Ephraim (דְּזַמִּין לְמֵיתֵי בַּהֲדֵי מְשִׁיחָא דְּאֶפְרַיִם). And he was from the tribe of Dan (וְאִיהוּ הֲוִי מִשִּׁבְטָא דְּדָן), and he is destined to bring vengeance and wage wars with the other nations (וְזַמִּין אִיהוּ לְמֶעְבַּד נוּקְמִין וּקְרָבִין בִּשְׁאַר עַמִּין). And when he shall arise, then he will prepare for the redemption of Yisrael (וְכַד דָּא יְקוּם, כְּדֵין מְחַכֶּא לְפוּרְקָנָא דְּיִשְׂרָאֵל), as it is written: “For Your salvation I have hoped, Hashem” (דִּכְתִיב לִישׁוּעָתְךָ קִוִּיתִי יְיָ) (Bereshit 49). And even though they have already explained this verse otherwise, yet in clarification of the matter it is as has been said and as it has been established (וְאַף עַל גַּב דְּאוֹקְמוּהָ לְהַאי קְרָא, אֲבָל בְּרִירוּ דְּמִלָּה כְּמָה דְּאִתְּמַר, וּכְמָּה דְּאוֹקְמוּהָ). And upon this the verse came and proved (וְעַל דָּא אָתָא קְרָא וְאוֹכַח).

When that wicked one descended before Pinchas (כֵּיוָן דְּנָחַת הַהוּא רָשָׁע לְקַמֵּי פִּנְחָס), he said to him (אָמַר לֵיהּ): Wicked one, how many evil gilgulin you have done against the holy people! (רָשָׁע, כַּמָה גִּלְגּוּלִין בִּישִׁין עַבָדְת עַל עַמָּא קַדִישָׁא). He said to Tzalyah (אָמַר לֵיהּ לְצַלְיָה): Come and kill him (תָּא וְקַטְלֵיהּ), and not in the Name, so that this one not be seen to recall upon himself the supernal holiness (וְלָא בִּשְׁמָא, דְּלָא אִתְחֲזֵי הַאי, לְאַדְכְּרָא עָלֵיהּ קְדוּשָּׁה עִלָּאָה), in order that his soul not go forth and be included in the words of holy levels, and be fulfilled in him that which is said: “May my soul die the death of the upright” (בְּגִין דְּלָא תִּיפּוּק נִשְׁמָתֵיהּ, וְתִתְכְּלִיל בְּמִלִּין דְּדַרְגִּין קַדִּישִׁין, וְתִתְקַיֵּים בֵּיהּ מַה דְּאָמַר תָּמוֹת נַפְשִׁי מוֹת יְשָׁרִים) (Numbers 23).

At that time he performed upon him many kinds of death, but he did not die (בְּהַהוּא שַׁעֲתָא עָבֵד בֵּיהּ כַּמָה זִינֵי מוֹתָא, וְלָא מִית), until he took a sword upon which was prepared-some say: engraved-a serpent from this side and a serpent from that side (עַד דְּנָטַל חַרְבָּא דְּהֲוָה תָּקִין [ס״א חקיק] עֲלוֹי חִוְיָא מֵהַאי סִטְרָא, וְחִוְיָא מֵהַאי סִטְרָא). Pinchas said to him (אָמַר לֵיהּ פִּנְחָס): With his own, strike him! (Some say: Kill him!) (בְּדִילֵיהּ טוֹל [נ״א קטול ליה]), and with his own, let him die (וּבְדִילֵיהּ יְמוּת). Then he killed him and prevailed over him (כְּדֵין קָטַל לֵיהּ, וְיָכִיל לֵיהּ).

For thus is the way of that side: whoever goes after it, by it shall he die, and by it his soul shall depart, and by it he shall be consumed (דְּכַךְ אָרְחוֹי דְּהַהוּא סִטְרָא, מַאן דְּאָזַל אֲבַּתְרָאָה, בָּהּ יָמוּת, וּבָהּ תִּיפּוּק נִשְׁמָתֵיהּ, וּבָהּ תִּתְכְּלִיל). And thus Bilaam died (וְהָכִי מִית בִּלְעָם), and they judged him with judgments in that world (וְדַיְינֵי לֵיהּ בְּדִינִין בְּהַהוּא עָלְמָא), and he was never received for eternity (וְלָא אִתְקְבִיר לְעָלְמִין). And all his bones rotted (וְגַרְמוֹי כֻּלְּהוּ אִתְרְקָבוּ), and were made into many filthy serpents, harming other creatures (וְאִתְעָבִידוּ כַּמָה חִוְיָין מְזוּהֲמִין, מְנַזְּקֵי שְׁאַר בִּרְיָין). Even the worms that had eaten his flesh turned into serpents (וַאֲפִילּוּ תּוֹלַעְתִּין דַּהֲווֹ אַכְלֵי בִּשְׂרֵיהּ, אִתְהֲדָרוּ חִוְיָין).

We found in the Book of Ashmodai (אַשְׁכַּחְנָא בְּסִפְרָא דְּאַשְׁמוֹדָאי), that he gave to King Shlomo (דְּיָהַב לֵיהּ לִשְׁלֹמֹה מַלְכָּא), that anyone who wished to perform powerful sorceries, hidden from the eye (דְּכָל מַאן דְּהֲוָה בָּעֵי לְמֶעְבַּד חַרְשִׁין תַּקִּיפִין סְתִימִין דְּעֵינָא), if he knew the pit where Bilaam fell (אִי יְדַע טִנָּרָא דְּנָפַל תַּמָּן בִּלְעָם), he would find from those serpents that were from the bones of that wicked one (יִשְׁכַּח מֵאִינּוּן חִוְיָין דַּהֲווֹ מִגַרְמוֹי דְּהַהוּא רָשָׁע). If he killed one of them (אִי יַקְטִיל חַד מִנַּיְיהוּ), its head would work supreme sorceries (רֵישָׁא דִּילֵיהּ בֵּיהּ יַעְבֵּיד חַרְשִׁין עִלָּאִין), its body other sorceries (בְּגוּפָא דִּילֵיהּ חַרְשִׁין אַחֲרָנִין), and its tail yet other sorceries (בִּזְנָבָא דִּילֵיהּ חַרְשִׁין אַחֲרָנִין). Three types of sorceries were in each and every one (תְּלַת זִינֵי חַרְשִׁין, אִית בְּכָל חַד וְחָד). When the Queen of Sheba came to Shlomo (מַלְכַּת שְׁבָא כַּד אָתַת לְגַבֵּי שְׁלֹמֹה), from those matters that she asked Shlomo, she said (מֵאִינּוּן מִלִּין דְּשָׁאִילַת לִשְׁלֹמֹה, אַמְרַת): The bone of the serpent of three sorceries - with what is it seized? (גַּרְמָא דְּחִוְיָא דִּתְלַת חַרְשִׁין בְּמַה נִתְפַּס). Immediately, “there was not any matter hidden from the king that he did not tell her” (מִיָּד לֹא הָיָה דָּבָר נֶעְלָם מִן הַמֶּלֶךְ אֲשֶׁר לֹא הִגִּיד לָהּ) (I Kings 10). She asked about this (אִיהִי שְׁאִילַת עַל דָּא), and she needed those serpents (וַהֲוַת אִצְטְרִיכַת לְאִינּוּן חִוְיָין). But she could not take even one of them (וְלָא יָכִילַת לְנַטְלָא חַד מִנַּיְיהוּ).

What answer did he give her concerning the matters that were in her heart? (מָה אָתִיב לָהּ מִלִּין דַּהֲווֹ בְּלִבָּהּ). Thus he made known to her, as it is written: “And Shlomo told her all her words” (כַּךְ אוֹדַע לָהּ, דִּכְתִּיב וַיַּגֶּד לָהּ שְׁלֹמֹה אֶת כָּל דְּבָרֶיהָּ) (I Kings 10). Those serpents - no one in the world can overpower them (אִינּוּן חִוְיָין, לָא יַכְלִין לוֹן כָּל בְּנֵי עָלְמָא), except by one secret word. And what is it? (בַּר מִמִּלָּה דְּרָזָא חֲדָא, וּמַאי אִיהוּ). Boiling seed of emission (שִׁכְבַת זֶרַע רוֹתַחַת). And if you say, who is able? (וְאִי תֵּימָא מַאן יָכִיל).

Rather, at the time when that seed of emission goes forth from a man, when he is in lust (אֶלָּא, בְּשַׁעֲתָא דְּהַהוּא שִׁכְבַת זֶרַע אַפִּיק בַּר נָשׁ, כַּד אִיהוּ בְּתִיאוּבְתָּא), he brings forth upon it the name of that serpent, with the passion of lust (אַפִּיק לָהּ לִשְׁמָא דְּהַהוּא חִוְיָא, בִּרְעוּתָא דְּתִיאוּבְתָא). When it goes forth in boiling, they take it immediately in one garment (כַּד נָפִיק בִּרְתִּיחוּ, נַטְלֵי לֵיהּ מִיָּד בִּלְבוּשָׁא חֲדָא), and that garment they cast toward the serpent (וְהַהוּא לְבוּשָׁא זַרְקִין לְגַבֵּי חִוְיָא). Immediately it bends its head, and they seize it, like seizing a house rooster (מִיָּד כָּפִיף רֵישֵׁיהּ, וְתַפְסָן לֵיהּ, כְּמָה דְּתָפִיס תַּרְנְגוֹלָא דְּבֵיתָא). And if with all the weapons of war in the world they would attack one of them, they could not prevail against it (וְאִי בְּכָל מָאנֵי קְרָבִין דְּעָלְמָא, יִגְּחוּן בְּחַד מִנַּיְיהוּ, לָא יַכְלִין לֵיהּ). And with this, a man in the world does not need weapons of war, nor any other matter, nor to guard himself from them, for all of them are subdued before him (וּבְהַאי, לָא אִצְטְרִיךְ בַּר נָשׁ בְּעָלְמָא מָאנֵי קְרָבָא, וְלָא מִלָּה אַחֲרָא וְלָא אִצְטְרִיךְ לְאִסְתַּמְּרָא מִנַּיְיהוּ דְּהָא כֻּלְּהוּ אִתְכַּפְיָין לְגַבֵּיהּ). Then those matters clung to her heart, and she lusted for this (כְּדֵין אִתְדָּבָקוּ אִינּוּן מִלִּין בִּלְבָבָהּ, וְתָאִיבַת לְהַאי).