Daf 111b (דַּף קי״א ע״ב)

And this infant that is born (וְהַאי יָנּוֹקָא דִּיְלִידַת), when that guilty one (female spirit) comes (כַּד אָתַאת הַהִיא חַיַּיבְתָּא), she entrusts him to that spirit (פְּקִידַת לֵיהּ לְהַהוּא רוּחָא), which is an evil union (דְּאִיהוּ חִבּוּרָא בִּישָׁא), the voice of the serpent (קָלָא דְּנָחָשׁ), that whispers to him (דִּמְכַּשְׁכְּשָׁא בָּהּ), and makes the infant laugh (וְאִיהוּ מְחַיְיכָא בִּינּוֹקָא), until that guilty one returns (עַד דְּאָתַת הַהִיא חַיַּיבְתָּא), just like a woman who entrusts her child to another woman (כְּאִתְּתָא דְּפָקִידַת בְּרָא לְאִתְּתָא אַחֲרָא), and she playfully speaks to him and makes him laugh (וּמְפַטְפֶטֶת לֵיהּ וְחַיְּיכַת לֵיהּ), with chatter until his mother returns (בְּפִטְפּוּטָא עַד דְּתֵיתֵי אִמֵּיהּ).

Thus does this spirit act (כַּךְ עָבְדָא הַאי רוּחָא). And many times (וּזְמָנִין סַגִּיאִין), he is the messenger of that guilty one (דְּאִיהוּ שְׁלִיחָא דְּהַהִיא חַיַּיבְתָּא), and kills him (וְקַטְלָא לֵיהּ). This is as it is written (הֲדָא הוּא דִּכְתִּיב), (Kohelet 4) "And from the hand of their oppressors there is power" (וּמִיַּד עוֹשְׁקֵיהֶם כֹּחַ). And not as you say (וְלָא כְּמָה דְּאַתּוּן אַמְרִין). Rather, this "power" is that of that spirit (אֶלָּא הַהוּא כֹּחַ דְּהַהוּא רוּחָא). And therefore, twice it is written in this verse (וְעַל דָּא, תְּרִין זִמְנִין כְּתִיב בְּהַאי קְרָא), "and they have no comforter" (וְאֵין לָהֶם מְנַחֵם). One referring to the guilty Lilith (חַד מִלִּילִית חַיַּיבְתָּא), and one referring to that spirit (וְחַד מֵהַהוּא רוּחָא).

Oh Sava (אִי סָבָא), now you have beloved ones (הַשְׁתָּא אִית לָךְ רְחִימִין), and you speak (וְאַתְּ מִשְׁתָּעֵי), as though you have not seen those warriors of battle (כְּמַאן דְּלָא חָמִית אִינּוּן מַגִּיחֵי קְרָבָא). Behold, all of them are at peace with you (הָא כֻּלְּהוּ בִּשְׁלָמָא עִמָּךְ). From now onward (הַשְׁתָּא מִכָּאן וּלְהָלְאָה), I shall not remove from myself the weapons of battle (לָא אַעְדֵּי מִנַּאי מָאנֵי קְרָבָא), in order that My Name will be remembered (בְּדִיל לְאַדְכְּרָא שְׁמִי).

That "sin crouches" (הַהוּא חַטָּאת רוֹבֵץ), stands upon the doorway like a dog (קָאִים עַל פִּתְחָא כְּכַלְבָּא). At the moment of the final voice (בְּזִמְנָא דְּקָלָא בַּתְרַיְיתָא), which the woman utters (דְּיָהִיבַת אִתְּתָא), he goes forth (נָפִיק). He leaps away from the doorway (אִיהוּ דָּלִיג מֵעַל פִּתְחָא), and moves from there (וְאִתְעֲבָר מִתַּמָּן), and goes after her (וְאָזִיל אֲבַתְרָהּ).

What is the reason? (מַאי טַעְמָא). Because Kudsha Berikh Hu sends forth one of His keys (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא שָׁדַר חַד מַפְתְחָא דִּילֵיהּ), and a voice flies forth (וְקָלָא פַּרְחָא), and the key arrives (וּמַפְתְּחָא אַתְיָא), and the serpent goes after that voice that goes out into the world (וְחִוְיָא אָזַל בָּתַר קָלָא דְּהוּא נָפִיק לְעָלְמָא), and he goes until the mountain of the womb (וְעַד טוּרָא דְּבִטְנָא אָזִיל), and he whispers there (וּמְכַשְׁכְּשָׁא), until the time she is cleansed (עַד עִידָּן דְּאִתְנְקִיאַת), from that impurity (מֵהַהוּא זוּהֲמָא), of the bites of the evil serpent (דִּנְשִׁיכִין דְּחִוְיָא בִּישָׁא). And Kudsha Berikh Hu (וְקוּדְשָׁא בְּרִיךְ הוּא), arranges circumstances (מְסַבֵּב סִבוּבִין), and performs actions as is proper (וְעָבִיד עוֹבָדִין כַּדְקָא יֵאוֹת). And all this (וְכָל דָּא), is because that womb was rejected (בְּגִין דְּהַהוּא בֶּטֶן אִתְדַּחְיָא).

Indeed, certainly (הָא וַדַּאי), he was pushed away from that womb (אִתְדַּחְיָא מֵהַהוּא בֶּטֶן), and he has no portion there (וְלֵית לֵיהּ חוּלָקָא), and he was pushed away from the womb below (וְאִתְדָּחֵי מִבֶּטֶן דִּלְתַתָּא), of the other women of the world (דִּשְׁאַר נְשִׁין דְעַלְמָא), for even though he causes distress (דְּאַף עַל גַּב דְּעָבִיד צַעַר), he is not granted permission to rule over them (לָא אִתְיְיהִיב לֵיהּ רֵשׁוּ לְשַׁלְּטָאָה בֵּיהּ). And which womb was given to him (וּמַאן בֶּטֶן אִתְיְיהִיב לֵיהּ), that he rules over it (וְאִיהוּ שָׁלִיט עָלֵיהּ)? It is the womb of the Sotah (הַהוּא בֶּטֶן דְּסוֹטָה), as it is written (דִּכְתִּיב), (Bamidbar 5) "and her belly shall swell" (וְצָבְתָה בִטְנָהּ).

Because through this womb (בְּגִין דְּהַאי בֶּטֶן), he executes vengeance according to his will (עָבִיד בֵּיהּ נוּקְמִין לִרְעוּתֵיהּ). And this belly belongs to him (וְהַאי בֶּטֶן דִּילֵיהּ אִיהוּ), and Kudsha Berikh Hu gave it to him (וְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ), so that he should not be completely pushed away from everything (בְּגִין דְּלָא אִתְדָּחֵי מִכֹּלָּא). Now, my beloved ones (הַשְׁתָּא רְחִימִין דִּילִי), listen (אֲצִיתוּ). I do not see you, yet I speak to you (לָא חֲמֵינָא לְכוּ, וּמַלִּילְנָא לְכוּ). (Kohelet 1) "All words are wearying" (כָּל הַדְּבָרִים יְגֵעִים), and no man can speak them (לָא יָכִיל אִינִישׁ לְמַלְּלָא). Even the words of Orayta are wearying (אֲפִילּוּ מִלִּין דְּאוֹרַיְיתָא יְגֵעִים אִינּוּן).

It is written (כְּתִיב), (Bereishit 32) "And Ya'akov was left alone, and a man wrestled with him" (וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ). And it is written (וּכְתִיב): "And when he saw that he did not prevail against him, he touched the hollow of his thigh" (וַיַּרְא כִּי לֹא יָכוֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ). And this thigh was weakened from Ya'akov (וְהַהוּא יָרֵךְ דְּרָוַוח מִיַּעֲקֹב). And this thigh remained weakened p6-49(וְהַהוּא יָרֵךְ בַּחֲלִישׁוּ דִּילֵיהּ) until Shemuel came (עַד דְּאָתָא שְׁמוּאֵל). What is meant by "weakened"? (מַאי בַּחֲלִישׁוּ). It means prophecy did not extend forth (דְּלָא מָשִׁיךְ נְבוּאָה). When Shemuel came (כַּד אָתָא שְׁמוּאֵל), he took that thigh (נָטַל הַהוּא יָרֵךְ), and removed it from that place (וְסַלְקֵיהּ מֵהַהוּא אֲתָר), and snatched it from him (וְחָטַף לֵיהּ מִנֵּיהּ). And from that time onward, it was removed from him (וּמֵהַהוּא זִמְנָא אִתְעָדֵי מִנֵּיהּ), and he had no portion in holiness at all (וְלָא הֲוָה לֵיהּ חוּלָקָא בִּקְדוּשָׁה כְּלָל).

Kudsha Berikh Hu did not deprive him (קוּדְשָׁא בְּרִיךְ הוּא לָא קָפַח), nor push him away entirely (וְלָא דָּחֵי לֵיהּ מִכֹּלָּא), because Shemuel took his thigh (בְּגִין דְּנָטַל שְׁמוּאֵל יָרֵךְ דִּילֵיהּ), but He gave him one portion (אֶלָּא יָהִיב לֵיהּ חוּלָקָא חֲדָא). And what is this? (מַאי אִיהִי). He gave him that thigh and womb of the Sotah (יָהִיב לֵיהּ הַהוּא יָרֵךְ וּבֶטֶן דְּסוֹטָה), in exchange for that thigh and womb (חֳלַף הַהוּא יָרֵךְ וּבֶטֶן), that was removed from him (דְּאַעְדֵּי מִנֵּיהּ). And therefore (וְעַל דָּא), both of them were given to him by Kudsha Berikh Hu (תַּרְוַויְיהוּ יָהִיב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), so that the place of holiness would be cleared from all impurity (לְמֶהוֵי אַתְרָא דְּקֻדְשָׁא פָּנוּי מִכָּל סַאֲבוּתָא). And "to make the thigh fall" (וְלַנְפִּיל יָרֵךְ).

What does "to make fall" mean? (מַהוּ וְלַנְפִּיל). It should have said: "her thigh shall fall" (וְנָפְלָה יְרֵכָהּ), and "to swell" should say "her thigh shall swell" (וְלַצְבּוֹת, וְצָבְתָה יְרֵכָהּ מִבָּעֵי לֵיהּ). Rather (אֶלָּא), it is like someone throwing a bone to a dog (כְּמַאן דְּאַשְׁדֵי גַּרְמָא לְכַלְבָּא), saying to him (וְאָמַר לֵיהּ): "Take this as your portion" (טוֹל הַאי לְחוּלָקָךְ). And through all of this, he was not despised entirely (וּמִכֹּלָּא לָא אַבְאִישׁ קָמֵיהּ), except that they robbed (Some say: removed) from him a thigh (אֶלָּא דְּגָזְלוּ (ס״א דְּאַפִּיקוּ) מִנֵּיהּ יָרֵךְ), because he labored and grew weary over it (בְּגִין דְּאִיהוּ יָגַע וְלָאֵי עָלֵיהּ), and it expanded from him (וְרָוַוח לֵיהּ), and they took it from him (וְאַפִּיקוּ לֵיהּ מִנֵּיהּ). For this reason (וְעַל דָּא), Kudsha Berikh Hu threw to him (קוּדְשָׁא בְּרִיךְ הוּא אַפִּיל לֵיהּ) this bone of the Sotah (גַּרְמָא דָּא דְּסוֹטָה), and He removed it from him as we have said (וְאַפִּיק לֵיהּ כִּדְקַאמְרָן), and in this he is pleased and rejoices (וּבְדָא אִיהוּ רַוִּי וְחַדֵּי).

All those chariots and his company (כָּל אִינּוּן רְתִיכִין וְסִיַּיעְתָּא דִּילֵיהּ), constantly desire a thigh (בָּעָאן תָּדִיר יָרֵךְ), and pursue it with shame (וְאַזְלֵי בְּכִסוּפָא אֲבַתְרֵיהּ). For this reason (וּבְגִין דָּא), the knees of the Rabbis that weaken (הָנֵי בָּרְכִי דְּרַבָּנָן דְּשַׁלְהֵי), it comes from this (מִן דָּא אִיהוּ). Because all of their shame (דְּכָל כִּסּוּפָא דִּלְהוֹן), relates to that thigh (בָּתַר יָרֵךְ אִיהוּ). All the more so, the thigh of the Rabbis (וְכָל שֶׁכֵּן יָרֵךְ דְּרַבָּנָן). And every matter returns to its place (וְכָל מִלָּה אַהְדָּר לְאַתְרֵיהּ). And Kudsha Berikh Hu does not diminish at all (וְקוּדְשָׁא בְּרִיךְ הוּא לָא גָּרַע כְּלוּם), from whatever is needed (מִכָּל מַה דְּאִצְטְרִיךְ), and does not desire that any should approach holiness (וְלָא בָּעָא דְּיִקְרַב לִקְדוּשָׁה), except with Him and through His portion and inheritance (בַּר עִמֵּיהּ וְעַדְבֵיהּ חוּלָקֵיהּ וְאַחֲסַנְתֵּיהּ). Just as Kudsha Berikh Hu acts above (כְּמָה דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא), so Yisrael acts below (הָכִי עַבְדֵי יִשְׂרָאֵל לְתַתָּא), and thus they must do (וְהָכִי אִצְטְרִיךְ לְמֶעְבַּד). And thus we have learned (וְהָכִי תָּנֵינָן): It is forbidden for Yisrael (אָסִיר לֵיהּ לְיִשְׂרָאֵל) to teach Orayta to idolaters and stargazers (לְמֵילָף אוֹרַיְיתָא לְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת), as it is written (דִּכְתִיב), (Tehillim 147) "He declares His words unto Ya'akov, etc." (מַגִּיד דְּבָרָיו לְיַעֲקֹב וְגוֹ׳), "He has not done so with any nation, etc." (לֹא עָשָׂה כֵן לְכָל גּוֹי וְגוֹ׳).