Daf 147a (דַּף קמ״ז ע״א)

“And Ya'akov departed from Be’er Sheva and went toward Ḥaran” (Bereshit 28) (וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה). Rabbi Ḥiyya opened and said (רַבִּי חִיָּיא פָּתַח וְאָמַר), “And the sun rises and the sun sets, and to its place it draws; it rises there” (Ecclesiastes 1) (וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם) - this verse has been established (הַאי קְרָא אוּקְמוּהָ). “And the sun rises” - this is Ya'akov, when he was in Be’er Sheva (אֲבָל וְזָרַח הַשֶּׁמֶשׁ דָּא יַעֲקֹב, כַּד הֲוָה בִּבְאֵר שָׁבַע). “And the sun sets” - when he went to Ḥaran, as it is written: “And he lay down there because the sun had set” (וּבָא הַשֶּׁמֶשׁ, כַּד אֲזַל לְחָרָן, דִּכְתִיב: וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ). “And to its place it draws, it rises” - as it is written: “And he lay down in that place” (וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ, דִּכְתִיב: וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא). And come and see (וְתָא חֲזֵי), the sun - even though it gives light to all the world - its course runs through two sides (שִׁמְשָׁא אַף עַל גַּב דְּנָהִיר לְכָל עַלְמָא, מַטְלָנוֹי בִּתְרֵין סִטְרִין אִינוּן), as it is said: “It goes to the south and circles to the north” (Ecclesiastes 1) (כְּמָה דְאַתְּ אָמֵר: הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן), because this is right and that is left (בְּגִין דְּדָא יָמִינָא וְדָא שְׂמָאלָא). And it proceeds and emerges each day from the side of the east and goes to the side of the south (וְנָגִיד וְנָפִיק כָּל יוֹמָא מִסִּטְרָא דְּמִזְרָח, וְאָזִיל לְסִטְרָא דְּדָרוֹם), some say: from the west (נ״א: דְּמַעֲרָב), and afterward to the side of the north, and from the north to the west (וּלְבָתַר לְסִטְרָא דְּצָפוֹן, וּמִסִּטְרָא דְּצָפוֹן לְסִטְרָא דְּמַעֲרָב), and then the sun gathers and moves to the west (וּכְדֵין שִׁמְשָׁא אִתְכְּנִישׁ, וְאָזִיל לְגַבֵּי מַעֲרָב). It comes out from the east, as it is written: “And Ya'akov departed from Be’er Sheva” (נָפִיק מִמִּזְרָח דִּכְתִיב: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע), and goes westward, as it is written: “And he went toward Ḥaran” (וְאָזִיל לְמַעֲרָב דִּכְתִיב: וַיֵּלֶךְ חָרָנָה).

Rabbi Shim‘on said (רִבִּי שִׁמְעוֹן אָמַר), he departed from the general domain of the Land of Yisrael, as it is written: “And Ya‘akov went out from Be’er Sheva” (נָפִיק מִכְּלָלָא דְאַרְעָא דְיִשְׂרָאֵל, דִּכְתִיב: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע). And he went to another dominion, as it is written: “And he went to Ḥaran” (וְאֲזַל לִרְשׁוּ אָחֳרָא, דִּכְתִיב: וַיֵּלֶךְ חָרָנָה). Some say: He went out from the east (ס''א: נָפִיק מִמִּזְרָח), as it is written (דְּכְתִיב): “And Ya‘akov went out from Be’er Sheva” (וַיֵּצֵא יַעֲקֹב מִבְּאֵר שֶׁבַע), this is Shemittah (דָּא שְׁמִטָּה). For it takes from the supernal depth (דְּנָטִיל מֵעוּמְקָא עִלָּאָה), the light that shines (נְהִירוּ דְּנָהִיר), and goes to the west (וְאָזִיל לְמַעֲרָב), as it is written (דִּכְתִיב): “And he went to Ḥaran” (וַיֵּלֶךְ חָרָנָה), a place where judgment and wrath are there (אֲתַר דְּדִּינָא וְרוּגְזָא תַּמָּן).

Rabbi Yosei establishes this verse concerning exile (רַבִּי יוֹסֵי מוֹקֵי הַאי קְרָא בִּגְלוּתָא): at first, the Nehiru descended from the supernal depth, and Ya‘akov was taking it (בְּקַדְמִיתָא הֲוָה נָחֵית נְהִירוּ מֵעוּמְקָא עִלָּאָה, וְיַעֲקֹב הֲוָה נָטִיל לֵיהּ), and he went toward Be’er Sheva (וְאָזִיל לְגַבֵּי בְּאֵר שֶׁבַע), “A well dug by princes” (Numbers 21) (בְּאֵר דְּחָפְרוּהָ שָׂרִים), from which the light would shine, and he completed that well in all perfection (דְּהֲוָה נָהִיר מִתַּמָּן, וְאַשְׁלִים לְהַהוּא בְּאֵר בְּכָל שְׁלֵימוּ). And in the days of exile, he took from that Be’er Sheva and went toward Ḥaran (וּבִיּוֹמֵי דְּגָלוּתָא, נָטִיל מֵהַאי בְּאֵר שֶׁבַע, וְאָזִיל לְגַבֵּי חָרָנָה), as it is written: “And he went to Ḥaran” (דִּכְתִיב: וַיֵּלֶךְ חָרָנָה) - As if to say: Burning wrath (Charon Af) (כְּלוֹמַר: חֲרוֹן אַף), and what is that Burning wrath (Charon Af) of Kudsha Berikh Hu? The harsh level (וּמַאי הִיא חֲרוֹן אַפּוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא דַּרְגָּא בִּישָׁא), the land of another domain (אַרְעָא דִּרְשׁוּ אָחֳרָא).

Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא): when the sun goes to the west, that west is called the place of the sun (כַּד אָזִיל שִׁמְשָׁא לְמַעֲרָב, הַאי מַעֲרָב אִקְרֵי מְקוֹמוֹ דְּשִׁמְשָׁא), its throne, the place where it rests (כֻּרְסְיָיא דִילֵיהּ, אֲתַר דְּשַׁרְיָא עֲלֵיהּ). This is what is written (Ecclesiastes 1): “And to its place it draws; it rises there” (הֲדָא הוּא דִּכְתִיב: וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם), that it goes toward it to illuminate it, and gathers all lights into it (דְּאָזִיל לְגַבֵּיהּ לְאַנְהָרָא עֲלֵיהּ, וְנָטִיל כָּל נְהוֹרִין וְכָנִישׁ לוֹן לְגַבֵּיהּ).

Tosefta

O you inhabitants of the world (תּוֹסֶפְתָּא: בְּנֵי עַלְמָא), beloved of above (רְחִימֵי עִלָּאָה), the command of the Creator (הוּרְמָנָא דְּבוּרַיְירֵי), draw near to hear (קְרִיבוּ שְׁמָעוּ). Who is wise among you (מַאן חַכִּימָא בָּכוּ), masters of inner seeing (מָארֵי דְּעַיְינִין בְּסוּכְלְתָּנוּ), let them come and know (לֵיתֵּי וְלִינְדַע). At the time that the white head took three letters and engraved them in carving upon carvings (בְּשַׁעְתָּא דְּרֵישָׁא חִוָּורָא נָטִיל תְּלַתּ אַתְּוָון וְגָלִיף לוֹן בְּגִלּוּפָּא בְּגִלּוּפִּין), one Alef (חַד א׳), one Yod (חַד י׳), and one Nun (וְחַד נ׳), and it was engraved as Ein (וְאִתְּגְּלִיף אֵי״ן). Alef - the supernal head of all (א׳ רֵישָׁא עִלָּאָה דְּכֹלָּא), the hidden of all that is hidden (טְמִירָא דְּכָל טְמִירִין). Yod - the ascent of will (י׳ סְלִיקוּ דִּרְעוּתָּא הֲוִי), completed from the head above and descended below (אִשְׁתַּכְלַל מֵרֵישָׁא לְעֵילָא וְנָחַתּ לְתַּתָּא), it went forth and brought out thirty-two paths (נָפַק וְאַפִּיק תְּלָתִּין וּתְּרֵין שְׁבִילִין), until it was engraved among precious stones that blaze (עַד דְּאִתְּגְּלִיפּוּ בֵּין אַבְנֵי יְקָר דְּמִתְּלַהֲטָן). And they were bound in the letter Nun, which is male and female, two loves (וְאִתְּקַשָׁרוּ בְּאוֹת נו״ן דְּאִיהוּ דְּכַר וְנוּקְבָא, תְּרֵין רְחִימִין), a mighty bond (קִשׁוּרָא תַקִּיפָּא), within them was completion (בְּהוּ אִשְׁתַּכְלָלוּ), and the Holy Name was bound within them (וּשְׁמָא קַדִּישָׁא בְּהוּ אִתְּקַשַׁר), from them came forth sustenance for all (מִנַּיְיהוּ אִשְׁתַּכַּח מְזוֹנָא לְכֹלָּא), in them all worlds were completed (בְּהוּ אִשְׁתַּכְלָלוּ עַלְמִין). And for this the Nun Peshutah was engraved - the totality of the two (וְעַל דָּא אִתְּגְּלִיף נ׳ פְּשׁוּטָה, כְּלָלָא דִּתְּרֵין), the bent Nun, one female (נ׳ כְּפוּפָה נוּקְבָא חָדָא), Yod - which is the Desire that brought out the paths (י׳ דְּאִיהִי רְעוּתָּא דְּאַפִּיק שְׁבִילִין), it struck among the letters (בָּטַשׁ בֵּין אַתְּוָון), and made the firmament of Ya‘akov between two winds (וְעֲבַד רְקִיעָא דְּיַעֲקֹב בֵּין תְּרֵין רוּחִין), and cast between them polished speech (וְאַטִּיל בֵּינִי שַׁיְיפֵּי מִלּוּלֵי), until it descended to this Nun, which is the bent one (עַד דְּנָחַתּ לְהַאי נ׳ דְּאִיהִי כְּפוּפָה), and they were joined together as one (וְחִבְרוּ לָהּ כְּחֲדָא), north and south (צָּפוֹן וְדָרוֹם), afterward they were bound together as one (לְבָתַּר אִתְּקַשָׁרוּ כְּחֲדָא). This bent Nun is called Be’er Sheva (הַאי נ׳ כְּפוּפָה בְּאֵר שֶׁבַע אִקְרֵי), and it was filled by Ya‘akov to give drink to all the flocks of the sheep (וְאִתְּמַלֵּי מִיַּעֲקֹב לְאַשָׁקָאָה כָּל עֶדְרֵי עָנָא). And for this: “And Ya‘akov went out from Be’er Sheva and went to Ḥaran” (Bereshit 28) (וְעַל דָּא: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה). Furthermore, from Be’er Sheva above - for from it he emerged (תוּ, מִבְּאֵר שֶׁבַע לְעֵילָא, דְּהָא מִינָהּ נָפִיק) - afterward he went to give drink to Ḥaran, which is the lower well (לְבָתַּר אָזִיל לְאַשְׁקָאָה לְחָרָנָה, דְּאִיהוּ בֵּירָא דִּלְתַּתָּא), charon af Hashem, the sword of Hashem, judgment, house of judgment, Elohim (חֲרוֹן אַף ה׳, חֶרֶב ה׳, דִּינָא, בֵּי דִּינָא, אֱלֹהִים). And upon this it is written (Psalms 79): “Elohim, nations have come into Your inheritance” (וְעַל דָּא: אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ). (Thus concludes the Tosefta)(עד כאן תוספתא)

And this is as we have learned (וְהַיְינוּ כְּמָה דְּתָנִינָן), Kudsha Berikh Hu places Tefillin (קוּדְשָׁא בְּרִיךְ הוּא אֲנַח תְּפִלֵּי), Some say: and we have learned - Kudsha Berikh Hu places Tefillin, as it is written (ס״א: וְתַנִּינָן, קוּדְשָׁא בְּרִיךְ הוּא אֲנַח תְּפִלִּין), “Hashem has sworn by His right hand and by the arm of His strength” (Isaiah 62) (דְּכְתִיב: נִשְׁבַּע יי בִּימִינוֹ וּבִזְרוֹעַ עוּזוֹ). And we have learned: His right hand - this is Torah, as it is written: ‘From His right hand, a fiery law for them’ (וְתַנִּינָן: יְמִינוֹ דָּא תּוֹרָה, דִּכְתִיב: מִימִינוֹ אֵשׁ דָּת לָמוֹ). “And by the arm of His strength” - these are Tefillin (וּבִזְרוֹעַ עוּזוֹ, אֵלִין תְּפִלִּין). And all of them were taken by Ya‘akov (וְכָלְהוּ נָטִיל יַעֲקֹב), and he gathered them toward the west (וּמַכְנִישׁ לְגַבֵּי מַעֲרַב), and the moon gathered afterward all those lights and luminaries that Ya‘akov took (וְסִיהֲרָא כְּנִישׁ לְבָתַר כָּל אִינוּן נְהוֹרִין וּבוּצִינִין דְּנָטִיל יַעֲקֹב), for he gave to her and illuminated her (דָּאִיהוּ יְהִיב לָהּ וַאֲנַהֵר לָהּ), and this is what we have learned: Kudsha Berikh Hu places Tefillin (וְהַיְינוּ דְּתַנִּינָן: קוּדְשָׁא בְּרִיךְ הוּא אֲנַח תְּפִלִּין). Because He took all the supernal crowns (בְּגִין דְּנָטִיל כָּל כִּתְרִין עִלָּאִין), and who are they? The secret of Abba Ila‘ah and the secret of Imma Ila‘ah (וּמַאן נִינְהוּ רָזָא דְּאַבָּא עִלָּאָה, וְרָזָא דְּאִמָּא עִלָּאָה). And these are the Tefillin of the head (וְאִינוּן תְּפִלִּין שֶׁבָּרֹאשׁ), as we have learned: the Kohen Gadol takes from the head (כְּמָה דְּתַנִּינָן: כֹּהֵן גָּדוֹל נוֹטֵל בָּרֹאשׁ). And after He took Abba and Imma (וּלְבָתַר דְּנָטִיל אַבָּא וְאִמָּא), He took right and left (נָטִיל יָמִינָא וּשְׂמָאלָא), and it is found that Kudsha Berikh Hu took all (וְאִשְׁתַּכַּח דְּקוּדְשָׁא בְּרִיךְ הוּא דְּנָטִיל כֹּלָּא). “And Ya‘akov went out” (Bereshit 28) (וַיֵּצֵא יַעֲקֹב), in the crown of concealment (בְּקִטְרָא דִּסְתִּימוּ), from within the concealed side he went forth (מִגּוֹ סִתְּרָא סְתִּימָא נָפְקָא), a Zohar, a shining mirror (זֹהַר אַסְפַּקְלַרְיָא דְּנָהֲרָא), a crown from two colors joined as one (כְּלִילָא מִתְּרֵין גְּוָונִין דְּמִתְחַבְּרָן כְּחֲדָא); once these were interincluded one within the other (כֵּיוָן דְּאִלֵּין אִתְּכְּלִילוּ דָּא בְּדָא), all colors appeared within him (אִתְחֲזוּן בֵּיהּ כָּל גְּוָנִין). Argaman - all visions of light are crowned in it (אַרְגָּמָן. אִיהוּ כָּל חֵיזוּ דִּנְהוֹרִין בֵּיהּ כְּלִילָן). Running and returning - these lights do not pause to be seen (רָצוֹא וָשׁוֹב, אִינוּן נְהוֹרִין לָא מִתְּעַכְּבָן לְמֶחֱמֵי); one unifying connection, joined in that Zohar (חִבּוּרָא חָדָא אִתְחַבְּרָן בְּהַהוּא זֹהַר).

In that Zohar one begins who begins (בְּהַאי זֹהַר שָׁארֵי מַאן דְּשָׁארִי); the Name is it - for that which is concealed and unknown entirely (שְׁמָא אִיהוּ לְהַהוּא דְּסָתִּים דְּלָא יְדִיעַ כְּלָל). The voice of Ya‘akov it is called (קוֹל יַעֲקֹב אִקְרֵי), in this is revealed the faith of all (בְּהַאי אִתְחֲזֵי מְהֵימְנוּתָּא דְּכֹלָּא). That which is concealed and unknown entirely (הַהוּא דְּסָתִּים וְלָא יְדִיעַ כְּלָל), in this dwells the Name YHVH (בְּהַאי שַׁרְיָא יהוה). Completion of all sides it is, above and below (שְׁלִימוּ דְּכָל סִטְרִין אִיהוּ, עִלָּאָה וְתַתָּאָה). Here Ya‘akov is found - completion of the Patriarchs, grasping from all sides (הָכָא אִשְׁתַּכַּח יַעֲקֹב שְׁלִימוּ דְּאֲבָהָן, דְּאָחִיד מִכָּל סִטְרִין).

This Zohar is upon the clarification of the Name - this it is called (זֹהַר דָּא עַל בְּרִירוּ דִּשְׁמָא דָּא אִקְרֵי), as it is written (Isaiah 41): “Ya‘akov whom I have chosen” (דִּכְתִיב: יַעֲקֹב אֲשֶׁר בָּחַרְתִּיךָ). Two names are called: Ya‘akov and Yisrael (תְּרֵין שְׁמָהָן אִקְרֵי: יַעֲקֹב וְיִשְׂרָאֵל); at first Ya‘akov, and afterward Yisrael (בְּקַדְמִיתָּא יַעֲקֹב, וּלְבָתַר יִשְׂרָאֵל).

The secret of the secret is this: at first, in this endpoint of thought (סִתְּרָא דְּסִתְּרָא דָּא, כַּד הֲוָה בְּקַדְמִיתָּא בְּהַאי סוֹפָא דְּמַחְשָׁבָה), which is the interpretation of the Written Orayta (דְּאִיהוּ פֵּרוּשָׁא דְּאוֹרַיְּיתָא דִּבִּכְתָּב), and she is the Oral Torah (וְאִיהִי תּוֹרָה שֶׁבְּעַל פֶּה). And for this she is called Be’er, as it is said (Deuteronomy 1): “Moshe began to expound the Torah” (וְעַל דָּא אִקְרֵי בְּאֵר, שֶׁנֶּאֱמַר: הוֹאִיל מֹשֶׁה בְּאֵר אֶת הַתּוֹרָה); Be’er is to the one called Sheva, as it is written (I Kings 6): “And he built it seven years” (בְּאֵ״ר אִיהוּ לְהַהוּא דְּאִקְרֵי שֶׁבַע, דִּכְתִיב: וַיִּבְנֵהוּ שֶׁבַע שָׁנִים). And this is the great voice (וְהַיְינוּ קוֹל גָּדוֹל). And this end of thought is Be’er Sheva (וְדָא סוֹפָא דְּמַחְשָׁבָה, בְּאֵ״ר שָׁבַע אִיהוּ). And Ya‘akov entered into this head of faith (וְיַעֲקֹב עָאַל בְּהַאי רֵישָׁא לִמְהֵימְנוּתָּא), and once he cleaved to this faith, he needed to be tested (כֵּיוָן דְּאִתְּדָּבַּק בִּמְהֵימְנוּתָּא דָא, אִצְּטְרִיךָ לֵיהּ לְאִתְּבָּחֲנָא), in that place where his fathers were tested - who entered in peace and went out in peace (בְּהַהוּא אֲתַּר דְּאִתְּבְּחִינוּ אֲבָהָן דִּילֵיהּ, דְּעָאלוּ בִּשְׁלָם וּנְפָקוּ בִּשְׁלָם).

Adam entered and was not preserved, and he was seduced after her, and sinned with that (Hosea 1): “woman of harlotry,” the primordial serpent (אָדָם עָאַל וְלָא אִסְתַּמַּר, וְאִתְּפַּתָּא אֲבַתְּרָהּ, וְחָטָא בְּהַהִיא: אֵשֶׁת זְנוּנִים, נָחָשׁ קַדְמָאָה). Noach entered and was not preserved, and he was seduced after her, and sinned, as it is written (Bereshit 9): “And he drank of the wine and became drunk, and uncovered himself within his tent” (נֹחַ עָאַל וְלֹא אִסְתַּמַּר, וְאִתְּפַּתָּא אֲבַתְּרָהּ, וְחָטָא. דִּכְתִיב: וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה). Avraham entered and exited, as it is written (Bereshit 12): “And Avram went down to Egypt,” and it is written (Bereshit 13): “And Avram went up from Egypt” (אַבְרָהָם עָאַל וְנָפַק, דִּכְתִיב: וַיֵּרֶד אַבְרָם מִצְּרַיִם, וּכְתִיב: וַיַּעַל אַבְרָם מִמִּצְרָיִם). Yitzḥak entered and exited, as it is written (Bereshit 26): “And Yitzḥak went to Avimelekh king of the Philistines to Gerar,” and it is written (ibid).: “And he went up from there to Be’er Sheva” (יִצְחָק עָאַל וְנָפַק, דִּכְתִיב: וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים גְּרָרָה, וּכְתִיב: וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע).

Ya‘akov, once he entered into faith, needed to descend beneath that side (יַעֲקֹב כֵּיוָן דְּעָאַל בִּמְהֵימְנוּתָּא, אִצְּטְרִיךָ לְמֵיעַל מִנְחָתָּא לְהַהִיא סִטְרָא), because one who is rescued from there - he is beloved and chosen of Kudsha Berikh Hu (בְּגִין דְּמַאן דְּאִשְׁתְּזִיב מִתַּמָּן, אִיהוּ רְחִימָא וּבְרִירָא דְּקוּדְשָׁא בְּרִיךְ הוּא). What is written? “And Ya‘akov went out from Be’er Sheva” - which is faith (מַה כְּתִיב: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, דִּמְהֵימְנוּתָּא). “And he went to Ḥaran” - the side of (Hosea 1): “a woman of harlotry,” a woman who is an adulteress (וַיֵּלֶךְ חָרָנָה, סִטְרָא דְּאֵשֶׁת זְנוּנִים, אִשָּׁה מְנָאֶפֶת).

A side of sides - from the intensity of Yitzḥak’s whiteness, from the dregs of wine, there came forth a single knot of bond, a unification of male and female, red like a rose, spreading to many sides and pathways (סִטְרָא דְּסִטְרִין, מִגּוֹ דְּתוּקְפָּא דְּטִיהֲרָא דְּיִצְחָק, מִגּוֹ דּוּרְדַּיָּא דְּחַמְרָא, נָפַק חַד נְעִיצּוּ קְטִירָא, כָּלִיל חַד דְּכַר וְנוּקְבָא, סוּמְקָא כְּוַורְדָּא, מִתְפָּרְשָׁן לְכַמָּה סִטְרִין וּשְׁבִילִין). The male is called Samael (דְּכוּרָא אִקְרֵי סַמְאֵָל), his female is constantly within him (נוּקְבֵיהּ כְּלִילָא בְּגַוֵּיהּ תָּדִיר); just as he is in the side of holiness, so too on the Sitra Achra - male and female joined one to the other (כְּמָה דְּאִיהוּ בִּסְטַר קְדוּשָּׁה, הָכִי נָמֵי בְּסִטְרָא אָחֳרָא, דְּכַר וְנוּקְבָא כְּלִילָן דָּא בְּדָא). The female of Samael is the serpent, called the woman of harlotry (נוּקְבָא דִּסַמְאֵָל נָחָשׁ, אִקְרֵי אֵשֶׁת זְנוּנִים), as it is written (Bereshit 6): “The end of all flesh,” the end of days (קֵץ כָּל בָּשָׂר, קֵץ הַיָּמִים).

Two evil winds cleave as one (תְּרֵין רוּחִין בִּישִׁין מִתְדַּבְּקָן כְּחֲדָא): a thin male wind (רוּחָא דִּדְכוּרָא דַּקִּיק), and a female wind that spreads through many pathways and roads and cleaves to that male wind (רוּחָא דְּנוּקְבָא בְּכַמָּה אוֹרְחִין וּשְׁבִילִין מִתְפַּרְשָׁא, וּמִתְדַּבְּקָא בְּהַהוּא רוּחָא דִּדְכוּרָא). She adorns herself with many ornaments - a hidden side (סִטְרָא דְּרָזָא, ס״א: סִטְרָא), like a prostitute (כְּזוֹנָה), standing far off at the head of paths and roads to seduce the sons of men (מְרַחֲקָא קָיְימַת בְּרֵישׁ אוֹרְחִין וּשְׁבִילִין, לְפַתָּאָה בְּנֵי נָשָׁא).

The fool who approaches her (שַׁטְיָא דְּקָרִיב בַּהֲדָהּ), she overpowers him and kisses him (אַתְּקִיפַת בֵּיהּ וְנַשְׁקַת לֵיהּ), she gives him wine of dregs to drink - the bitterness of serpents (מָסְכַת לֵיהּ חַמְרָא דְּדוּרְדַּיָּא, דִּמְרוֹרַת פְּתָנִים). Once he drinks, he swerves after her (כֵּיוָן דְּשָׁתֵי, אַסְטֵי אֲבַתְּרָהּ); afterward, when she sees him, she turns him away from the path of truth (לְבָתַר דְּחָמַאת לֵיהּ, סָטֵי אֲבַתְּרָהּ מֵאוֹרְחָא דִּקְשׁוֹט). She removes her adornments - all those decorations she had prepared for that fool (אַפְּשִׁיטַת גַּרְמָהּ מִכָּל אִינוּן תִּקּוּנִין דְּהֲוַת מִתְּתַּקְנָא לְגַבֵּי דְּהַהוּא שַׁטְיָא). Her adornments are to seduce the sons of men (תִּקּוּנִין דִּילָהּ לְפַתָּאָה לִבְנֵי נָשָׁא): her hair arranged red like a rose (שַׂעֲרָהָא מְתַּקְנִין סוּמְקָן כְּוַורְדָּא), her face white and red (אַנְפָּהָא חִוְרִין וְסוּמְקִין). In her ears are six adornments, the perfumes of Egypt (בְּאוּדְנָהָא תָּלְיָין שִׁיתָּא תִּקּוּנִין, אַטוּנָא דְּמִצְרַיִם); hanging from her neck are all the forces of the early land (תָּלְיָין עַל קַדְלָהָא כָּל חֵילֵי דְּאַרְעָא דְּקָדָם). Her mouth is adorned with a subtle opening, beautiful in its form (פִּיהָ מִתְּתַּקְנָא בִּפְתִּיחוּ דַּקִּיק יָאֶה בְּתִּקּוּנָהָא), her tongue sharp like a sword (לִישָׁנָא חֲדִידָא כְּחַרְבָּא), her speech flows like oil (שְׁעִיעָן מִלָּהָא כְּמִשְׁחָא). Her lips are beautiful and red like a rose (שִׂפְוָוהָא יָאָן סוּמְקִין כְּוַורְדָּא), sweet with all the sweetness of the world (מְתִיקוּ בְּכָל מְתִיקוּ דְּעַלְמָא). She wears royal purple (אַרְגְּוָנָא לְבָשָׁת), arranged with forty adornments, lacking one (אִתְּתַּקָּנַת בְּאַרְבָּעִין תִּקּוּנִין, חָסֵר חַד).

The fool swerves after her (שַׁטְיָא דָּא סָטֵי אֲבַתְּרָהּ), drinks from her wine cup, commits adultery with her (וְשָׁתֵי מִכַּסָּא דְּחַמְרָא וְעָבִיד בָּהּ נִיאוּפִין), and then swerves after her (וְאַסְטֵי אֲבַתְּרָהּ). What does she do? She leaves him sleeping in the bed (מָה עָבְדַת, שַׁבְקַת לֵיהּ נָאִים בְּעַרְסָא), ascends above, and denounces him (וְסָלְקַת לְעֵילָא וְאַלְשִׁינַת עֲלֵיהּ), and receives permission and descends (וְנָטְלָא רְשׁוּ וְנַחֲתָּא). That fool awakens (אִתְּעַר הַהוּא שַׁטְיָא), and thinks to laugh with her as before (וְחָשַׁב לְחַיֵּיכָא בַּהֲדָהּ כְּקַדְמִיתָּא), but she has already removed her adornments (וְהִיא אַעֲדִיאַת תִּקּוּנָהָא מִינָהּ), and a mighty warrior stands before him (וְאִתְּהַדְּרַת גִּבַּר תַּקִּיף קָאֵים לְקֳבְלֵיהּ), clothed in garments of flaming fire (לָבִישׁ לְבוּשָׁא דְּנוּרָא מְלַהֲטָא), in awesome fear that makes body and soul tremble naked (בִּדְחִילוּ תַּקִּיף מְרַתְּתָּא גַּרְמָא וְנַפְשָׁא [עֵרוּמָה]). Full of terrifying eyes (מַלְיָאָה דְּעַיְינִין דַּחֲלָן), a sharpened sword in her hand (חַרְבָּא שְׁנָנָא בִּידֵיהּ [בִּידָהּ]), bitter drops dripping from that sword (טִיפִּין מְרִירָן תָּלְיָין מֵהַהוּא חַרְבָּא), she kills that fool (קָטִיל לֵיהּ לְהַהוּא שַׁטְיָא), and throws him into Gehinnom (וְאַרְמֵי לֵיהּ לְגוֹ גֵּיהִנֹּם).