Daf 66b (דַּף ס״ו ע״ב)

And whoever denies the covenant of circumcision (וּמָאן דִּמְשַׁקֵּר בִּבְרִית מִילָה), he denies the seal of the King (הוּא מְשַׁקֵּר בְּחוֹתָמָא דְמַלְכָּא), in which is inscribed Shaddai on the outside, Hashem on the inside (דְּאִיהוּ רָשִׁים בֵּיהּ שד״י מִלְּבָר יהו״ה מִלְּגָאו). From where do we learn this? From this verse it implies (מְנָא לָן מֵהַאי קְרָא מַשְׁמַע) “Who shall go up for us to heaven” (Deuteronomy 30:12), the initial letters are Milah (circumcision) (מִ״י יַעֲלֶ״ה לָּנ״וּ הַשָּׁמַיְמָ״ה, רֵישֵׁי תֵּיבוֹת מִילָ״ה), the final letters are Hashem (סוֹפֵי תֵּיבוֹת יהו״ה). And surely, whoever denies the covenant of circumcision (וּבְוַדַּאי מָאן דִּמְשַׁקֵּר בִּבְרִית מִילָה), Hashem and Shaddai depart from him (אִסְתַּלַּק מִנֵּיהּ יהו״ה ושד״י), and Satan rests upon him, who is a strange god (וְשַׁרְיָא עֲלֵיהּ שָׂטָן דְּאִיהוּ אֵל אַחֵר). The serpent rests in the place where Hashem is within (חִוְיָא שַׁרְיָא בַּאֲתַר דְּיהו״ה מִלְּגָאו), and the poison of death rests in the place where Shaddai is without (וְסַם מָוְת שַׁרְיָא בַּאֲתַר דְּשד״י מִלְּבָר). And this is what the verse says: “He has defiled the sanctuary of Hashem” (Numbers 19:20) (דָּא אִיהוּ דְאָמַר קְרָא אֶת מִקְדַּשׁ יְהו״ה טִמֵּא וכו׳), if he does not return in repentance (אִם לָא תָב בִּתְיוּבְתָּא) and bear many afflictions (וְסָבִיל כַּמָּה יִסּוּרִין) to remove that serpent from there (לְאַעֲבָרָא הַהוּא חִוְיָא מִתַּמָּן), and his poison of death, which is the malignant leprosy (וּלְסַם הַמָּוְת דִּילֵיהּ, דְּאִיהִי צָרַעַת מַמְאֶרֶת), with many diseases and poundings (בְּכַמָּה מַרְעִין וּמַכְתָּשִׁין), until there remains in him no flesh, which is dust (עַד דְּלָא אִשְׁתַּאר בֵּיהּ בִּשְׂרָא דְאִיהִי עַפְרָא).

And the secret of the matter: “And he shall take other dust and plaster the house” (Leviticus 14:42) (וְרָזָא דְמִלָּה וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת), because the serpent’s bread is dust (בְּגִין דְּנָחָשׁ עָפָר לַחְמוֹ). Until he is sustained from that flesh, he will not move from him (עַד דְּיִתְפַּרְנֵס מֵהַהוּא בִּשְׂרָא לָא יָזוּז מִנֵּיהּ). And a poor man is considered as dead (וְעָנִי חָשׁוּב כַּמֵּת). Just as death, his face changes (מַה מִּיתָה אַנְפּוֹי מִשְׁתַּנְּיָין), so too a poor man, his face changes (כְּגַוְונָא דָא עָנִי אַנְפּוֹי מִשְׁתַּנְּיָן). And behold, they have established it: “The wicked strut about when vileness is exalted among the sons of men” (Psalms 12:9) (וְהָא אוּקְמוּהוּ כְּרוּם זְלּוּת לִבְנֵי אָדָם). What is “vileness is exalted”? (מַאי כְּרוּם זְלּוּת) Rather, one who needs creatures, his face changes like the crust (אֶלָּא מָאן דְּאִצְטְרִיךְ לְבִרְיָיתָא אַנְפּוֹי מִשְׁתַּנְּיָין כַּכְּרוּם). And how many bites of sufferings that serpent bites him (וְכַמָּה נִשּׁוּכִין דְּיִסּוּרִין נָשִׁיךְ לֵיהּ הַהוּא חִוְיָא). And not only this, but a poor man is considered like a leper (וְלָא עוֹד אֶלָּא דְעָנִי חָשִׁיב כַּמְּצוֹרָע).

Just as the leper - “and his head shall be unshorn,” etc. (Leviticus 13:45) (מַה מְּצוֹרָע וְרֹאשׁוֹ יִהְיֶה פָרוּעַ וכו׳), so too the poor man (כַּךְ עָנִי). Just as the leper, “outside the camp shall be his dwelling” (מַה מְּצוֹרָע מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ), so too the poor man is naked and barefoot (כַּךְ עָנִי עָרוֹם וְיָחֵף). And poverty is for Yisrael in the place of the leprosy (וַעֲנִיּוּתָא אִיהִי לְיִשְׂרָאֵל בַּאֲתַר דְּצָרַעִתָּא). And there are four likenesses (וְאַרְבַּע דִּיּוֹקְנִין אִינוּן) - some say: hues (ס״א גוּנִין) - like the four hues of leprosy (כְּאַרְבַּע גַּוָּונִין דְּצָרַעַת). And they are: A white gall, a red gall, a green gall, and black gall (וְאִינוּן נֶגַע לָבָן אֲדַמְדָּם יְרַקְרַק בַּהֶרֶת שְׁחוֹרָה), behold, four (הָא אַרְבַּע). And all of them have known places in the body (וְכֻלְּהוּ אִית לוֹן אַתְרִין יְדִיעָאן בְּגוּפָא), and from them come to human beings many diseases (וּמִנְּהוֹן אַתְיָין לִבְנֵי נָשָׁא כַּמָּה מַרְעִין). White and red gall are the impure fats and the liver (לָבָן וַאֲדַמְדָּם חֵלֶב טָמֵא וְכָבֵד), greenish is the gall (יְרַקְרַק מָרָה), black (gall) bright spots is the spleen (בַּהֶרֶת שְׁחוֹרָה טְחוֹל). And from them issue four kinds of diseases (וּמִנְּהוֹן נְבִעִין אַרְבַּע מִינֵי מַרְעִין), and they are: white gall, red gall, green gall, black gall (וְאִינוּן מָרָה חִוָּורָא, מָרָה סוּמָקָא, מָרָה יְרוֹקָא, מָרָה אוּכָּמָא). And if he returns in repentance (וְאִם תָּב בִּתְיוּבְתָּא), there descends upon him the elixir of life, which is the Shekhinta (נָחִית עֲלֵיהּ סַם חַיִּים דְּאִיהִי שְׁכִינְתָּא). And it is said of her: “And he shall return and be healed for him” (Isaiah 6:10) (וְאִתְּמַר בָּהּ וָשָׁב וְרָפָא לוֹ), from these kinds of diseases (מֵאִלֵּין מִינֵי מַרְעִין). And she revives him from the death of poverty (וּמְחַיֶּה לֵיהּ מִמִּיתָה דַעֲנִיּוּתָא), as it is said: “And they shall return and live” (Ezekiel 18:32) (כְּמָה דְאַתְּ אָמַר וְהָשִׁיבוּ וִחְיוּ), for Yisrael, when they are poor, are called dead (דְּיִשְׂרָאֵל בְּזִמְנָא דְאִינוּן עֲנִיִּים קְרוּיִים מֵתִים). And concerning them it is said: “Return and live” (וּבְגִינַיְיהוּ אִתְּמַר שׁוּבוּ וִחְיוּ). And there is no poverty like the poverty of Orayta (וְלֵית עֲנִיּוּתָא כַּעֲנִיּוּתָא דְאוֹרַיְיתָא). For whoever has not in him Orayta is called dead (דְּמָאן דְּלָא אִית בֵּיהּ אוֹרַיְיתָא אִתְקְרֵי מֵת). His remedy for that world, what is it? Orayta (אַסְוָותָא דִילֵיהּ מַאי הוּא לְהַהוּא עָלְמָא אוֹרַיְיתָא), of which it is said: “She is a tree of life” (Proverbs 3:18) (דְאִתְּמַר בֵּיהּ עִץ חַיִּים הִיא וְגוֹמֵר). And she is a remedy for all diseases (וְאִיהִי אַסְוָותָא לְכָל מַרְעִין), as it is said: “It shall be health to your navel” (Proverbs 3:8) (כְּמָה דְאַתְּ אָמַר רִפְאוּת תְּהִי לְשָׁרֶךָ וגו׳).

“Set me as a seal” (שִׂימֵנִי כַחוֹתָם) what is a seal in this place? (מַאי חוֹתָם בְּהַאי אֲתַר) This is the sign of Shabbat and Yom Tov (דָּא אוֹת שַׁבָּת וְיוֹם טוֹב), which is joined with the covenant of circumcision (דְּאִיהוּ שָׁקִיל לִבְרִית מִילָה). In this manner: Shabbat (כְּגַוְונָא דָא שַׁבָּ״ת). Shin corresponds to the Shin of the Name Shaddai (ש׳ לָקֳבֵל שִׁי״ן דְּשֵׁם שד״י), crowned from the three supernal living creatures (כְּלִילָא מִתְּלַת חֵיוָון עִלָּאִין), from the three patriarchs (מִתְּלַת אֲבָהָן). Bet, this is Dalet (ב׳ דָּא ד׳), which is the fourth of the patriarchs (דְּאִיהִי רְבִיעָאָה לַאֲבָהָן) and the fourth of the three living creatures (וּרְבִיעָאָה לִתְלַת חֵיוָון). And she is the likeness of man, yet not man (וְאִיהִי דְמוּת אָדָם וְלַאו אָדָם). This is what is written: “And the likeness of their faces was the face of a man” (Ezekiel 1:10) (הֲדָא הוּא דִכְתִיב וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם). But what is man? Yod Heh Vav Heh (אֶלָּא מַאי אָדָם יו״ד ה״א וא״ו ה״א). Shabbat in it is Shaddai (שַׁבָּת בֵּיהּ שד״י). Hashem is the domain of the one, its width is four and its height ten, Yod Heh Vav Heh (יהו״ה הוּא רְשׁוּת הַיָּחִיד רָחְבּוֹ אַרְבָּעָה וְגָבְהוֹ עֲשָׂרָה יו״ד ה״א וא״ו ה״א). The Yod of Shaddai corresponds to the sign of Shabbat and Yomim Tovim (י׳ דְּשד״י לָקֳבֵל אוֹת דְּשַׁבָּת וְיוֹמִין טָבִין). In the Yod are hinted the ten Sefirot (י׳ בֵּיהּ אִתְרְמִיזוּ עֲשַׂר סְפִירָן).

This inscription is for the Son of the King (הַאי רְשִׁימוּ אִיהוּ לִבְרָא דְמַלְכָּא). But for the servant of the King, his inscription is Shaddai (אֲבָל לְעַבְדָּא דְמַלְכָּא רְשִׁימוּ דִילֵיהּ שד״י), from the side of that which is said: “Everyone that is called by My Name” (Isaiah 43:7) (מִסִּטְרָא דְהַהוּא דְאִתְּמַר בֵּיהּ כֹּל הַנִּקְרָא בִשְׁמִי וגו׳). And who is this? Metatron (וּמַאי נִיהוּ מטטרו״ן), who ascends to the calculation of Shaddai (דְּסָלִיק לְחֻשְׁבַּן שד״י). And he is a lesser man in the likeness of the one above (וְאִיהוּ אָדָם זְעִירָא בְדִיּוֹקְנָא דִלְעִילָא). And this is: “If as sons, if as servants” etc. (וְדָא אִיהוּ אִם כַּבָּנִים אִם כַּעֲבָדִים וכו׳).

Whoever is the inscription of the lion in his seal, he is white in his face (מָאן דְּאִיהוּ רְשִׁימוּ דְאַרְיֵה בְּחוֹתָמָא דִילֵיהּ אִיהוּ חִוָּור בְּאַנְפּוֹי). Whoever is in the seal of the ox, he is red in his face (מָאן דְּאִיהוּ בְּחוֹתָמָא דְשׁוֹר אִיהוּ סוּמָקָא בְּאַנְפּוֹי). Whoever is in the seal of the eagle, he is green in his face (מָאן דְּאִיהוּ בְּחוֹתָמָא דְנֶשֶׁר אִיהוּ יְרוֹקָא בְּאַנְפּוֹי). Whoever is in the seal of the likeness of man, he is black in his face (מָאן דְּאִיהוּ בְּחוֹתָמָא דִדְמוּת אָדָם אִיהוּ אוּכָּם בְּאַנְפּוֹי). In the manner of the Orayta, of which it is said: “Black but beautiful am I” (Song of Songs 1:5) (כְּגַוְונָא דְאוֹרַיְיתָא דְאִתְּמַר שְׁחוֹרָה אֲנִי וְנָאוָה).