Daf 267a (דַּף רס״ז ע״א)

As it is in the side of holiness, in the secret of faith (כְּמָה דְּאִית בְּסִטְרָא דִּקְדוּשָּׁה, בְּרָזָא דִּמְהֵימְנוּתָא), four gates to four directions (אַרְבַּע פִּתְחִין לְאַרְבַּע סִטְרִין), that are bound one with the other, and all are holy (דְּמִתְקַשְּׁרָן דָּא בְּדָא, וְכֻלְּהוּ קַדִישִׁין). So also below, here (הָכִי נָמֵי לְתַתָּא, הָכָא). And when these are bound and joined one with the other together in this palace (וְכַד אִלֵּין מִתְקַשְּׁרָן וּמִתְחַבְּרָן דָּא עִם דָּא כַּחֲדָא, בְּהֵיכָלָא דָּא), then it is called the House of Companionship (כְּדֵין אִקְרֵי בֵּית חָבֶר). As you say: “From a contentious woman and a companion-house” (כְּמָה דְּאַתְּ אָמֵר מֵאֵשֶׁת מִדְיָנִים וּבֵית חָבֵר) (Proverbs 21). And this palace stands to corrupt constantly (וְהַאי הֵיכָלָא, קַיְּימָא לְאַבְאָשָׁא תָּדִיר). Concerning this palace it is written: “And deceitful are the kisses of an enemy” (עַל הַאי הֵיכָלָא כְּתִיב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא) (Proverbs 27). For here stand all those evil kisses (בְּגִין דְּהָכָא קַיְימָן כָּל אִינּוּן נְשִׁיקִין בִּישִׁין), and evil lusts (וְתִיאוּבְתִין בִּישִׁין), and all bodily pleasures of this world (וְכָל עִדּוּנִין דְּגוּפָא דְּהַאי עָלְמָא), through which man is torn away from this world and from the World to Come (דִּי בְּאִינּוּן עִדּוּנִין אִתְתָּרַךְ בַּר נָשׁ מֵהַאי עָלְמָא, וּמֵעָלְמָא דְּאָתֵי). And concerning this palace it is written: “For the lips of a strange woman drop honey, etc.” (וְעַל הַאי הֵיכָלָא כְּתִיב כִּי נֹּפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְגוֹ׳) (Proverbs 5).

In this palace stands one spirit (בְּהַאי הֵיכָלָא, קַיְּימָא חַד רוּחָא), who is appointed over all those below (דְּאִיהוּ מְמָנָא עַל כָּל אִלֵּין דִּלְתַתָּא), and he is the general over all the other spirits (וְאִיהוּ כְּלָלָא עַל כָּל שְׁאַר רוּחִין). This palace is adorned with the adornments of beauty (הַאי הֵיכָלָא, מִתְקַשְּׁטָא בְּקִשׁוּטוֹי דִּשְׁפִירוּ), over all those palaces (עַל כָּל אִינּוּן הֵיכָלִין). In this palace the feet of the foolish are trapped (בְּהֵיכָלָא דָּא, מִתְלַכְּדֵי רַגְלַיְיהוּ דְּטִפְּשָׁאֵי). Concerning this palace it is written: “Do not lust after her beauty in your heart, and let her not take you with her eyelids” (עַל הַאי הֵיכָלָא כְּתִיב אַל תַחְמוֹד יָפְיָהּ בִּלְבָבֶךָ וְאַל תִּקָּחֲךָ בְּעַפְעַפֶּיהָ) (Proverbs 6).

In this palace hang all the lusts of the world (בְּהַאי הֵיכָלָא, תַּלְיָין כָּל תִּיאוּבְתִין דְּעָלְמָא). And all the pleasures of the foolish (וְכָל אִינּוּן עִנּוּגִין דְּטִפְּשָׁאֵי), the empty of heart, the void of understanding (חַסְרֵי לִבָּא, חַסְרֵי דַּעְתָּא). As it is said: “And I beheld among the simple ones, I discerned among the youths, a young man void of understanding, passing through the street near her corner, etc., in the twilight, in the evening of day, etc.” (כְּמָה דְאַתְּ אָמֵר וָאֵרֶא בַּפְּתָאיִם אָבִינָה בַבָּנִים נַעַר חֲסַר לֵב. עוֹבֵר בַּשּׁוּק אֵצֶל פִּנָה וְגוֹ׳. בְּנֶשֶׁף בְּעֶרֶב יוֹם וְגוֹ׳) (Proverbs 7). And when his feet draw near to this palace (וּכְדֵין אִתְקְרִיבוּ רַגְלוֹי לְהַאי הֵיכָלָא), which is the generality of all those below (דְּאִיהוּ כְּלָלָא דְּכֻלְּהוּ תַּתָּאִין), then: “And behold, a woman came to meet him, a harlot’s attire, and a guarded heart” (כְּדֵין וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצוּרַת לֵב) (Proverbs 7). “Shet” — this is this palace (שִׁית, דָּא אִיהוּ הַאי הֵיכָלָא), which is the foundation of all the other palaces (דְּאִיהוּ שְׁתִיתָאֵי לְכָל שְׁאַר הֵיכָלִין). And here stands the harlot (וְהָכָא קַיְּימָא זוֹנָה), to seduce the foolish (לְאַפְתְּאָה לְטִפְּשָׁאִין).

In this palace she stands and does not stand (בְּהַאי הֵיכָלָא קַיְּימָא וְלָא קַיְּימָא). She descends and entices (נַחְתָּא וּמְפַתָּא), she ascends and strays (סַלְּקָא וְאַסְטִיאַת). As it is said: “Her feet abide not in her house” (כְּמָה דְאַתְּ אָמֵר בְּבֵיתָהּ לֹא יִשְׁכְּנוּ רַגְלֶיהָ) (Proverbs 7). At times outside, at times in the streets (פַּעַם בַּחוּץ פַּעַם בָּרְחוֹבוֹת), when she ascends above (כַּד סַלְּקָא לְעֵילָּא). “And she lurks at every corner” (וְאֵצֶל כָּל פִּנָּה תֶאֱרוֹב) (Proverbs 7), when she takes the soul (כַּד נָטִיל נִשְׁמְתָא). What is written? “So she caught him and kissed him” (מַה כְּתִיב, וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה לוֹ) (Proverbs 7). These are kisses to defile (אִלֵּין אִינּוּן נְשִׁיקִין, לְסָאֲבָא), and to lead astray the children of men after her (וּלְאַטְעָאָה בְּנֵי נָשָׁא אֲבַתְרָהּ). For here is the place of all those evil kisses (בְּגִין דְּהָכָא, אִיהוּ אֲתָר דְּכָל אִינּוּן נְשִׁיקִין בִּישִׁין), and all foreign adulterous lusts (וּמִכָּל זְנוּנִים נוּכְרָאִין), that are sweet for the moment (דְּאִינּוּן מְתִיקִין לְפוּם שַׁעֲתָא). Woe to their end, as it is written: “But her end is bitter as wormwood” (וַוי לְסוֹפַיְיהוּ, כְּמָה דִּכְתִיב וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה) (Proverbs 5). “And sharper than a two-edged sword; her palate is smoother than oil” (וְחָלָק מִשֶּׁמֶן חִכָּהּ) (Proverbs 5). And it is written: “But her end is bitter as wormwood” (וּכְתִיב וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה) (Proverbs 5). What is “bitter as wormwood”? (מַאי מָרָה כַלַּעֲנָה).

Rather, when a man is enticed after her in this world (אֶלָּא, כַּד בַּר נָשׁ אִתְפַּתָּא אֲבַתְרָהּ בְּהַאי עָלְמָא), and his time comes to depart from this world (וּמָטָא זִמְנֵיהּ לְאִסְתַּלְּקָא מֵהַאי עָלְמָא), she stands over that man (אִיהִי קַיְּימָא עָלֵיהּ דְּבַּר נָשׁ), and appears before him in a garment of a body of fire (וְאִתְגְּלִימַת קַמֵּיהּ בִּגְלִימָא דְּגוּפָא דְּאֶשָּׁא), and a sharp sword in her hand (וְחַרְבָּא שִׁינָנָא בְּיָדָהּ), and three drops within it (וּתְלַת טִיפִּין בָּהּ). And it has been established (וְאוּקְמוּהָ), that within it is one drop, from those drops that are bitter (וּבָה טִפָּה חֲדָא, מֵאִינּוּן טִיפִּין דְּאִיהִי מְרִירָא). And at the time when she casts it into the mouth of a man (וּבְשַׁעֲתָא דְּאָטִיל לָהּ לְפוּמֵיהּ דְּבַּר נָשׁ), it enters into his innards (עָאל בְּמֵעוֹי). Then the soul is confused (וּכְדֵין נִשְׁמְתָא אִתְבַּלְבְּלָא), and that drop goes and wanders through the body (וְהַהִיא טִיפָּה שַׁטְיָא וְאָזְלַת בְּגוֹ גּוּפָא), and uproots the soul from its place (וְאַעְקָרַת לָהּ לְנִשְׁמְתָא מֵאַתְרָה), and does not allow the soul a place to rest (וְלָא שָׁבִיק לָהּ לְנִשְׁמְתָא אֲתָר לְמֵיתַב). And she is bitter as wormwood (וְאִיהִי מָרָה כַלַּעֲנָה), and makes the man taste bitterness (וְאַטְעִים לָהּ בַּר נָשׁ בִּמְרִירוּ), instead of that sweetness they tasted in her in this world (חֲלָף הַהוּא מְתִיקָא, דְּטָעֲמוּ בָּהּ בְּהַאי עָלְמָא), when they were drawn after her (כַּד אִתְמְשָׁכוּ בַּתְרָהּ). Afterwards she casts another drop (לְבָתַר אַשְׁדֵּי טִפָּה אַחֲרָא), and the soul departs, and the man dies (וְנִשְׁמְתָא נָפְקָאת, וּמִית בַּר נָשׁ). And afterwards she casts another drop (וּלְבָתַר אַשְׁדֵי טִפָּה אַחֲרָא), and his face turns green and becomes corrupted (וִירוֹקִין אַנְפּוֹי, וְאַבְאִישׁ).

Because the soul is holy (בְּגִין דְּנִשְׁמְתָא הִיא קַדִישָׁא), and when this defiled Sitra achra rules over it (וְכַד שַׁלְטָא עָלָהּ דָּא סִטְרָא אַחֲרָא מִסְאֲבָא), it uproots it from before Him, and it is not settled as one (עַקְרַת מִקַּמֵּיהּ, וְלָא אִתְיַשְׁבָא כַּחֲדָא). Therefore, just as he cleaved to those evil kisses in this world (בְּגִין כַּךְ, כְּמָה דְּאִתְדְבַק בְּאִינּוּן נְשִׁיקִין בִּישִׁין בְּהַאי עָלְמָא), so too in this time (אוּף הָכִי נָמֵי בְּהַאי שַׁעֲתָא).

For if a man is drawn after her in this world (דְּאִי בַּר נָשׁ אִתְמְשַׁךְ אֲבַתְרָהּ בְּהַאי עָלְמָא), and leaves the holy side (וְשָׁבַק סִטְרָא קַדִישָׁא), then the soul does not return to that holy place (כְּדֵין נִשְׁמְתָא לָא אָהַדְרַת לְהַהוּא אֲתָר קַדִישָׁא). And just as he was drawn after her in this world (וּכְמָּה דְּאִתְמְשָׁךְ אֲבַתְרָהּ בְּהַאי עָלְמָא), so too she rules over his soul (הָכִי נָמֵי שַׁלְטָא עַל נִשְׁמָתֵיהּ). And then his soul departs in brokenness (וּכְדֵין נִשְׁמָתֵיהּ נַפְקַת בְּפִטּוּרֵי), and it has been established (וְאוּקְמוּהָ). And all of this is because of those kisses that she kissed him in this world (וְכָל דָּא, בְּגִין אִינּוּן נְשִׁיקִין דְּנַשְּׁקָא לֵיהּ בְּהַאי עָלְמָא), which were sweet (דְּאִינּוּן מְתִיקִין). And afterwards, they are bitter to him at that time (וּלְבָתַר, מְרִירָן לֵיהּ בְּהַאי שַׁעֲתָא).

And concerning this: “So she caught him and kissed him” (וְעַל דָּא, וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה לוֹ), in this world, as we have established (בְּהַאי עָלְמָא, כְּמָה דְּאוֹקִימְנָא) (Proverbs 7). “She strengthened her face and said to him” (הֵעֵזָה פָנֶיהָ וַתֹּאמַר לוֹ) (Proverbs 7), because in this palace stand all the accusers (בְּגִין דִּבְהַאי הֵיכָלָא קַיְימִין כָּל קַטֵיגוֹרִין), and all the evil messengers that are found for a man (וְכָל שְׁלִיחָאן בִּישִׁין דְּמִשְׁתַּכְחֵי לְגַבֵּי דְּבַר נָשׁ). And they cause him to adorn himself with his adornments (וְעַבְדֵי לֵיהּ דִּיתַקֵּן בְּתִקּוּנוֹי), and to curl his hair (וִיסַלְסֵל בְּשַׂעְרֵיהּ), and to bathe (וְיִתְסְחֵי), and to beautify himself (וְיִתְתָּקַן), so that they may look at him (בְּגִין דְּיִסְתַּכְּלוּן בֵּיהּ). Here stands one spirit (הָכָא קַיְּימָא רוּחָא חֲדָא), that is called Skatufa (דְּאִקְרֵי סְקָטוּפָ״ה). And this is the appointed one over all adornment and beautification of men (וְדָא הוּא מְמָנָא עַל כָּל תִּקּוּנָא וְסִלְסוּלָא דִּבְנֵי נָשָׁא).