Daf 111a (דַּף קי״א ע״א)

This voice of a woman (הַאי קָלָא דְּאִתְּתָא), that the voice of the serpent can unite with it (דְּיַכְלָא קָלָא דְּחִוְיָא לְאָחֲדָא בָּהּ), like a male dog with a female dog (כְּכַלְבָּא בְּכַלְבְּתָא), who is it? (מַאן אִיהוּ). Rather, come and see (אֶלָּא תָּא חֲזִי), that there is no voice among all the voices of the women of the world (דְּלֵית בְּכָל קָלִין דְּנָשִׁין דְּעָלְמָא), with which the voice of the serpent can attach itself (דְּיַכְלָא קָלָא דְּחִוְיָא לְאִתְדַּבְּקָא בָּהּ), and unite with it (וּלְאִתְאַחֲדָא בָּהּ), and partner with it (וּלְאִשְׁתַּתְּפָא בָּהּ), except for two types of women (אֶלָּא תְּרִין נָשִׁין אִינּוּן), with whom the voice of the serpent can unite (דְּיַכְלָא קָלָא דְּחִוְיָא לְאִתְאַחֲדָא בְּהוֹן).

One (חֲדָא), is the woman who does not guard the impurity of her menstruation (הַאי דְּלָא נְטִירַת סוֹאָבוּת נִדּוּתָהּ), and her days of purification (וִימֵי לִבּוּנָהּ), as is proper (כְּדְקָא יֵאוֹת), or who immerses one day early (אוֹ דְּאַקְדִּימַת יוֹמָא חֲדָא לִטְבּוֹל). And one (וַחֲדָא), is the woman who delays for her husband (הַאי אִתְּתָא דִּמְאַחְרֶת לְבַעְלָהּ), her appointed marital time (עוֹנָה דִּילָהּ), to cause distress to her husband (לְמֶעְבַּד צַעֲרָא לְבַעְלָהּ), except if he does not care (בַּר אִי אִיהוּ לָא חָיִישׁ), and pays no attention to this (וְלָא אַשְׁגַּח לְדָא).

These are the two women (אִלֵּין אִינּוּן תְּרֵין נָשִׁין), for just as they acted prematurely (דְּהָא כְּמָה דְּאַקְדִּימוּ), so they are delayed (הָכִי אִינּוּן מִתְאַחֲרָן), regarding the voice of the serpent (לְגַבֵּי קָלָא דְּנָחָשׁ), until voice attaches itself to voice (עַד דְּאַדְבִּיק קָלָא בְּקָלָא). And just as they delayed to cause distress to their husband (וּכְמָה דְּמִתְאַחֲרָן לְמֶעְבַּד צַעֲרָא לְבַעְלָהּ), in service (בְּעֲבוֹדָה), through withholding a mitzvah (בְּעִכּוּבָא דְּמִצְוָה), thus the voice of the serpent hastens (הָכִי אַקְדִּים קָלָא דְּנָחָשׁ), to attach itself to that voice of the woman (לְאִתְדַּבְּקָא בְּהַהִיא קָלָא דְּאִתְּתָא).

And these are the two types of women (וְאִלֵּין אִינּוּן תְּרֵין נָשִׁין), whose voice the serpent's voice grasps (דְּקָלָא דְּנָחָשׁ אָחִיד בְּקָלָא דִּלְהוֹן), like a male dog with a female dog (כְּכַלְבָּא בְּכַלְבְּתָא), impurity following impurity (סִאוּבְתָּא בָּתַר סִאוּבְתָּא), kind following its kind (זִּינָא בָּתַר זִינֵיהּ). And if you should say (וְאִם תֹּאמַר), what does it matter to us (מָה אִיכְפַּת לָן), if voice attaches itself to voice, or does not attach (אִי אָחִיד קָלָא בְּקָלָא, אִי לָא אָחִיד)?

Woe! For thus people of the world perish without awareness (וַוי דְּהָכִי מִתְאַבְּדָן בְּנֵי עָלְמָא בְּלָא דַּעְתָּא). This voice of the woman (הַאי קָלָא דְּאִתְּתָא), when it mixes and joins with the serpent’s voice (כַּד אִתְעֲרָב וְאִשְׁתָּתַּף בַּהֲדֵי קָלָא דְּנָחָשׁ), at the time she is guilty and wicked (בְּשַׁעֲתָא דְּחַיָּיבַת וּמַרְשָׁעַת), she goes forth from within the measure (נַפְקַת מִגּוֹ אֵיפָה), and roams in the world (וּמְשַׁטְּטָא בְּעָלְמָא).

If she encounters these two voices (אִי עַרְעַת בְּהָנֵי תְּרֵין קַלִין), the voice of the serpent (קָלָא דְּנָחָשׁ), and the voice of the woman (וְקָלָא דְּאִתְּתָא), and the woman becomes heated through them (וְאִתְּתָא אִתְחַמְּמַת בְּהוּ), and they through her (וְאִינּוּן בָּהּ), and since (some say: when the spirits become heated, they go along with her (ס"א דְּמִתְחַמְּמָן רוּחָא אָזְלִין בַּהֲדָהּ)) she becomes heated (דְּאִתְחַמְּמָת), spirits are formed (מִתְעַבְּדִין רוּחָא), and go along with her (וְאַגְלִים בַּהֲדָהּ), until she roams and enters into the innards of this woman (עַד דִּמְשַׁטְּטָא, וְעָאל בִּמְעָהָא דְּהַאי אִתְּתָא).