Daf 264a (דַּף רס״ד ע״א)

And these are called scalding emission of seed (וְאִלֵּין אִקְרוּן שִׁכְבַת זֶרַע רוֹתַחַת). For all the defiled angry ones stand upon this (דְּכֻלְּהוּ רוּגְזִין מִסְאֲבִין קַיְימִין כֻּלְּהוּ עַל דָּא), because they all stand and rest upon that man (בְּגִין דְּכֻלְּהוּ קַיְימִין וְשָׁרָאן עָלֵיהּ דְּבַר נָשׁ), in that time when he inflames himself (בְּהַהוּא זִמְנָא דְּאַרְתַּח גַּרְמֵיהּ), and heats himself for this defilement (וְחָמִים לֵיהּ לְתִיאוּבְתָּא דָּא). And then they take that defilement (וּכְדֵין נַטְלִין לֵיהּ לְהַהוּא תִּיאוּבְתָּא), and that seed that was destroyed in the earth (וְהַהוּא זַרְעָא דְּאִתּוֹשָׁד בְּאַרְעָא), and they prevail over it (וְאִתְתָּקָפוּ בֵּיהּ), and they take it (וְנַטְלֵי לֵיהּ), and they raise it above (וְסַלְקֵי לֵיהּ לְעֵילָּא), and they cause that covenant to be enslaved to the side of defilement (וְגָרְמוּ דִּבְרִית דָּא דְּיִשְׁתַּעְבֵּד בִּסְטָר מִסְאֲבָא).

The second gate (פִּתְחָא תִּנְיָינָא), within it stands another appointed one (בֵּיהּ קַיְּימָא מְמָנָא אַחֲרָא), whose name is Taskifah (טַסְקִיפָ״ה שְׁמֵיהּ). And this is the appointed one (וְהַאי אִיהוּ מְמָנָא), over all those who corrupt their ways (עַל כָּל אִינּוּן דִּמְחַבְּלֵי אָרְחַיְיהוּ), not destroying seed upon the earth (דְּלָא אוֹשְׁדֵי זַרְעָא עַל אַרְעָא), but destroying seed with beasts (אֶלָּא דְּאוֹשְׁדֵי זַרְעָא בִּבְעִירֵי), or with severe prohibitions of Orayta (אוֹ בְּאִיסוּרִין חֲמוּרִין דְּאוֹרַיְיתָא), with those who are forbidden sexual relations (בְּאִינּוּן עֲרָיוֹת). This appointed one and many thousands and myriads with him (הַאי מְמָנָא וְכַמָּה אֶלֶף וְרִבְּבָן דְּעִמֵּיהּ), all of them stand over him (כֻלְּהוּ קַיְימֵי עָלֵיהּ), to defile him and to judge him (לְאִסְתַּאֲבָא לֵיהּ וּלְמִדָּן לֵיהּ), as it was said regarding the others (כְּמַה דְּאִתְּמַר בְּאִינּוּן אַחֲרָנִין). Some say: to defile him and to judge him (נ״א: לְסָאֲבָא לֵיהּ וּלְמִידָּן לֵיהּ).

Come and see (תָּא חֲזֵי), this appointed one holds in his hand one cup (הַאי מְמָנָא בִּידֵיהּ כַּסָא חֲדָא), and it is called “the cup of staggering, the cup of His fury” (וְאִקְרֵי כּוֹס הַתַּרְעֵלָה כּוֹס חֲמָתוֹ) (Isaiah 51). And all those executed by the court (וְכָל אִינּוּן קְטוּלֵי בֵּית דִּין), who were killed (דְּאִתְקְטָלוּ), or punished on account of these sins (אוֹ אִתְעֲנָשׁוּ עַל חוֹבִין אִלֵּין), all of them are uprooted from these defiled sides (כֻּלְּהוּ אִתְעֲקָרוּ מֵאִלֵּין סִטְרִין מִסְאֲבִין), and they have no portion in them (וְלָא אִית לוֹן חוּלָקָא בְּהוֹן). And in this cup that is called “the cup of staggering” (וּבְהַאי כַּסָּא דְּאִקְרֵי כּוֹס הַתַּרְעֵלָה), it is because of another cup that they drank at first (בְּגִין כַּסָּא אַחֲרָא דְּשָׁתוּ בְּקַדְמִיתָא). And all those who did not drink that cup of the court (וְכָל אִינּוּן דְּלָא שָׁתוּ הַהוּא כַּסָּא דְּבֵּית דִּין), to be uprooted from this cup of staggering (לְאִתְעַקְּרָא מֵהַאי כּוֹס הַתַּרְעֵלָה), afterwards, when his soul departs from this world (לְבָתַר כַּד נָפִיק נִשְׁמָתֵיהּ מֵהַאי עָלְמָא), this appointed one and all those with him (הַאי מְמָנָא וְכָל אִינּוּן דְּעִמֵּיהּ), seize him (אֲחִידָן בֵּיהּ), and this is “the bitter day” (וְדָא הוּא יוֹם הַמָּר) (Amos 8), and they drench this soul (וְרַוֵּי לָהּ לְהַאי נִשְׁמְתָא), with many judgments, changing one after another (מִכַּמָּה דִּינִין מְשַׁנְיָין אִלֵּין מֵאִלֵּין).

In this palace there stands one spirit (בְּהֵיכָלָא דָּא, קַיְּימָא חַד רוּחָא), under whom are these appointed ones (דְּאִלֵּין מְמָנָן תְּחוֹתֵיהּ), and this is Niaziriel (וְדָא הוּא נִיאֲצִירִיאֵ״ל). From this strong spirit (מֵהַאי רוּחָא תַּקִּיפָא), go forth three bitter drops (נַפְקֵי תְּלַת טִיפִּין מְרִירָן), that fall into this cup of staggering (דְּנַפְלֵי בְּהַאי כּוֹס הַתַּרְעֵלָה). One is called Hatztatz (חָצָ״ץ). And one is called 'Bitter Death' [Mar ha-Mavet] (וְחַד אִקְרֵי מַר הַמָּוֶת), and one is called 'Dregs' [qubba'at] (וְחַד אִקְרֵי קוּבַּעַ״ת). Some say: and all of them are gathered into this cup afterwards (ד״א וְכוּלְּהוּ מִתְכַּנְשֵׁי לְהַאי כּוֹס לְבָתַר). And these three drops fell afterwards from this cup (וְאִלֵּין תְּלַת טִיפִּין נָפְלוּ לְבָתַר מֵהַאי כּוֹס), that go forth from that sword which slays the children of men (נפקו תלתטיפין דְּהַהִיא חַרְבָּא דְּקָטְלָא בְּנֵי נָשָׁא), as it has already been established (כְּמָה דְּאוּקְמוּהָ).

The third gate (פִּתְחָא תְּלִיתָאָה): within it stands one appointed one, whose name is Sangadiel (בֵּיהּ קַיְּימָא מְמָנָא חַד סַנְגַּדִּיאֵ״ל שְׁמֵיהּ). And this is the appointed one (וְהַאי אִיהוּ מְמָנָא), over all those who bring this holy covenant (עַל כָּל אִינּוּן דְּעַיְילֵי הַאי בְּרִית קַדִּישָׁא), into another woman (בְּאִינְתּוּ אַחֲרָא), who is from that side of a strange god (דְּאִיהוּ מֵהַהוּא סִטְרָא דְּאֵל נֵכָר). And all those who corrupt their ways with this (וְכָל אִינּוּן דִּמְחַבְּלֵי אָרְחַיְיהוּ בְּדָא), and who swear falsely by that holy covenant (וּמְשַׁקְרֵי בְּאָת קַיָּימָא קַדִּישָׁא), this appointed one and all the appointed ones with him (הַאי מְמָנָא, וְכָל אִינּוּן מְמָנָן דְּעִמֵּיהּ), all of them depict within them defiled forms of women (כֻלְּהוּ מְצַיְּירֵי בְּגַוַויְיהוּ צִיּוּרִין דְּאִינּוּן נָשִׁין מִסְאֲבִין), through which that holy covenant is defiled (דְּאִסְתְּאָב בְּהוּ הַהוּא קַיָּימָא קַדִּישָׁא). And all of them are inscribed before him (וְכֻלְּהוּ אִתְרְשִׁימוּ קַמֵּיהּ), when the man departs from this world (כַּד נָפִיק בַּר נָשׁ מֵהַאי עָלְמָא), and they defile him afterwards to that spirit (וּמְסָאֲבֵי לֵיהּ לְבָתַר לְהַהוּא רוּחָא). And in this palace (וְהֵיכָלָא דָּא), depend all the secrets of sorcerers (תַּלְיָין כָּל רָזֵי דְּחָרָשִׁין), to kill the children of men before their time (לְקָטְלָא בְּנֵי נָשָׁא עַד לָא יִמְטֵי זִמְנַיְיהוּ). And all the sorceries that the children of men require (וְכֻלְּהוּ חַרְשִׁין דְּאִצְטְרִיכוּ בְּנֵי נָשָׁא), are those whose sorceries sorcerers used to defile themselves in them (אִינּוּן דְּחָרְשֵׁי חַרְשַׁיְיהוּ לְאִסְתַּאֲבָא בְּהוּ). Such as was Balaam (כְּגוֹן דְּהֲוָה בִּלְעָם), who practiced sorcery with his sorcery (חָרָשׁ בְּחַרְשׁוֹי), and first became defiled with the defilement of scalding seed (וְאִסְתְּאַב בְּקַדְמִיתָא בִּמְסָאֲבוּ דְּשִׁכְבַת זֶרַע רוֹתַחַת), which he cast with beasts (דְּאַשְׁדֵי בִּבְעִירֵי).

And because of this, in it he is judged (וּבְגִין דָּא, בֵּיהּ אִתְּדָּן), in that scalding emission of seed of which we spoke (בְּהַהוּא שִׁכְבַת זֶרַע רוֹתַחַת דְּקַאמְרָן). And for this reason, this palace is called Shachat Tamei (וְעַל דָּא, הַאי הֵיכָלָא אִקְרֵי שָׁחַת טָמֵא). And in this palace there is another spirit (וּבְהַאי הֵיכָלָא, אִית רוּחָא אַחֲרָא), who is appointed under that spirit above (דִּי מְמָנָא תְּחוֹת הַהוּא רוּחָא דִּלְעֵילָּא), and this one is called Sartayya (וְהַאי אִקְרֵי סַרְטַיָ״א). And many thousands and myriads are under him (וְכַמָּה אֶלֶף וְרִבְּבָן תְּחוֹתֵיהּ). And all of them stand over that word (וְכֻלְּהוּ קַיְימֵי עַל הַהִיא מִלָּה), which goes forth with the spirit of a man in a dream (דְּנָפִיק בַּהֲדֵי רוּחָא דְּבַּר נָשׁ בְּחֶלְמָא), from the holy side (מִגּוֹ סִטְרָא קַדִּישָׁא). This defiled spirit (הַאי רוּחָא מִסְאֲבָא), and all the officers of judgment with him (וְכָל אִינּוּן גַּרְדִּינִין דְּעִמֵּיהּ), all go out and join with that word (כֻלְּהוּ נַפְקֵי וּמִתְחַבְּרָאן בְּהַהִיא מִלָּה), and descend into it (וְנַחְתֵּי בָּהּ), and mix with it (וּמִתְעָרְבֵי בַּהֲדָהּ), in order to weaken it from him (בְּגִין לְאַכְחֲשָׁא לָהּ מִנֵּיהּ). And they inform that man other words (וְאוֹדְעִין לֵיהּ לְבַּר נָשׁ מִלִּין אַחֲרָנִין), false words (מִילִין כְּדִיבִין), within a word of truth (בְּמִלָּה דִּקְשׁוֹט). For such are the ways of falsehood (דְּכַךָ אָרְחוֹי דִּכְדִיבָא): if it did not take a word of truth (דְּאִלְמָלֵא לָא נָטִיל מִלָּה דִּקְשׁוֹט), it could not sustain its falsehood (לָא יָכִיל לְתַקְּנָא כְּדִיבוֹי). Likewise here, when these join with words of truth (אוּף הָכָא אִלֵּין, כֵּיוָן דְּמִתְעָרֵי בְּמִלֵּי קְשׁוֹט), and they weaken them from him (וּמַכְחִישֵׁי לוֹן מִנֵּיהּ), they reveal to him a word of truth (מוֹדָעֵי לֵיהּ מִלָּה דִּקְשׁוֹט), in order to sustain their falsehood (בְּגִין לְקַיְּימָא כְּדִיבוֹי). Afterwards that word spreads below (לְבָתַר תַּתָּאֵי לְתַתָּא), but it has no endurance (דְּלֵית לוֹן קִיוּמָא), and does not stand (וְלָא מִתְקַיְּימֵי). And they reveal words in the world (וְאוֹדְעֵי מִילִין בְּעָלְמָא), to many directions (לְכַמָּה סִטְרִין). Some say: and all of these below are in levels that spread outward to many directions (ד״א וְכָל הָנֵי אִינּוּן לְתַתָּא בְּדַרְגִּין דְּמִתְפָּרְשָׁאן לְבַר בְּכַמָּה סִטְרִין), to many weapons (לְכַמָּה זַיְינִין).

From this palace go forth two spirits (מֵהֵיכָלָא דָּא, נָפְקִין תְּרֵין רוּחִין), that transform themselves (דְּמִתְהַפְּכָאן), sometimes as men (לְזִמְנִין גּוּבְרִין), sometimes as women (לְזִמְנִין נָשִׁין). And these go and wander in the world in the air (וְאִלֵּין אָזְלִין וְשָׁטָאן בְּעָלְמָא בַּאֲוִירָא), and appear to human beings in dreams (וְחַיְיכָאן בִּבְנֵי נָשָׁא בְּגוֹ חֶלְמָא). And they are seen by men (וְאִתְחָזוּן לוֹן לְגוּבְרִין), as beautiful women in a vision of dream (כְּנָשִׁין שְׁפִירָן בְּחֵיזוּ דְּחֶלְמָא), and they take the defilement of the man (וְנַטְלֵי תִּיאוּבְתָּא דְּבַר נָשׁ). Likewise with women (אוּף הָכִי לְנָשִׁין), they appear as men (אִתְחָזוּן כְּגוּבְרִין). And these are called Evil and Plague (וְאִלֵּין אִקְרוּן רָעָה וְנֶגַע), as it is said: “No evil shall befall you, nor shall any plague come near your tent” (כְּמָה דְאַתְּ אָמֵר לֹא תְאוּנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ) (Psalms 91).