Daf 89b (דַּף פ״ט ע״ב)

He opened and said (פָּתַח וְאָמַר): When Hashem restores the return of Tziyon, we were like dreamers (בְּשׁוּב יְיָ אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחוֹלְמִים) (Tehillim 126). When Hashem restores the return (בְּשׁוּב יְיָ אֶת שִׁיבַת), this was said regarding the exile of Bavel (דָּא בְּגָלוּת בָּבֶל אִתְּמַר), for they were not found in exile more than seventy years (דְּלָא אִשְׁתְּכָחוּ יַתִיר בְּגָלוּתָא אֶלָּא שִׁבְעִין שְׁנִין), as it is written (דִּכְתִיב): For at the completion for Bavel of seventy years, I will visit you (כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקוֹד אֶתְכֶם) (Yirmeyahu 29). And it is written: We were like dreamers (וּכְתִיב הָיִינוּ כְּחוֹלְמִים), what is like dreamers (מַאי כְּחוֹלְמִים).

Rather (אֶלָּא), my friends have already been aroused (הָא אַתְעֲרוּ חַבְרַיָּיא), that there are seventy years in a dream (דְּאִיכָּא שִׁבְעִין שְׁנִין בְּחֶלְמָא). And come and see (וְתָא חֲזֵי), it is written: For seven days shall he fill your hands (כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם) (Vayikra 8). Who are the seven days (מַאן שִׁבְעַת יָמִים).

Behold it has been said (הָא אִתְּמַר), that supernal place (הַהוּא אֲתַר עִלָּאָה), which is the totality of all six others (דְּהוּא כְּלָלָא דְּכָל שִׁיתָא אָחֳרָנִין), is called seven days (אִקְרֵי שִׁבְעַת יָמִים), and is called Teshuvah (וְאִקְרֵי תְּשׁוּבָה). We have learned (תָּנֵינָן): One who sits in fast on Shabbat (מַאן דְּיָתִיב בְּתַעֲנִיתָא בְּשַׁבְּתָא), they tear up for him the seventy-year decree (קוֹרְעִין לוֹ גְּזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה), and those seventy years are the seven faces of the King (וְשִׁבְעִין שָׁנָה אִינּוּן שֶׁבַע אַנְפֵּי מַלְכָּא), such that even if judgment was decreed upon him (דְּאֲפִילּוּ אִסְתְּכָמוּ עָלֵיהּ [כּלָא] לְבִישׁ), that judgment is torn up (הַהוּא גְּזַר דִּינָא אִתְקְרַע).

What is the reason (מַאי טַעְמָא). Because on that day he grasped hold of it (בְּגִין דְּאָחִיד בֵּיהּ בְּהַהוּא יוֹמָא), in the totality of all (בִּכְלָלָא דְּכֻלְּהוּ), which is called seven (דְּאִקְרֵי שִׁבְעָה), and is called Teshuvah (וְאִקְרֵי תְּשׁוּבָה), and because of this, in all of them he grasped (בְּגִין כַּךְ בְּכֻלְּהוּ אָחִיד), and he returned in Teshuvah (וְאַהְדָּר בִּתְשׁוּבָה), and the judgment was torn up in all of them (וְאִתְקְרַע גְּזַר דִּינָא בְּכֻלְּהוּ). And therefore, certainly, seventy years exist in a dream (וְעַל דָּא וַדַּאי שִׁבְעִין שְׁנִין אִיכָּא בְּחֶלְמָא).

In this likeness (כְּגַוְונָא דָּא), the Kohen is crowned with seven (כַּהֲנָא אִתְעֲטָּר בְּשֶׁבַע), which is called seven days (דְּאִקְרֵי שִׁבְעַת יָמִים). If he blemishes his head (אִי פָּגִים רֵישֵׁיהּ), that seven, which is the totality of all (הַהוּא שִׁבְעָה דְּאִיהוּ כְּלָלָא דְּכֻלְּהוּ), is torn away from him all that holiness of all that rested upon him (אַקְרַח מִנֵּיהּ כָּל הַהוּא קְדוּשָּׁא דְּכֻלְּהוּ דְּשַׁרְיָא עָלֵיהּ). And because of this, they were warned: They shall not make baldness upon their heads (וְעַל דָּא אִזְדְּהָרוּ דְּלָא יִקְרְחֻה קָרְחָה בְּרֹאשָׁם) (Vayikra 21), and they will be found blemished in all (וְיִשְׁתְּכָחוּ פְּגִימִין מִכֹּלָּא). And because of this, the Kohen must be found in completeness more than all (וּבְגִין כָּךְ כַּהֲנָא בָּעֵי לְאִשְׁתַּכְּחָא בִּשְׁלִימוּ יַתִּיר מִכֹּלָּא), all the more so that one who is supernal above all (כָל שֶׁכֵּן הַהוּא דְּאִיהוּ עִלָּאָה מְכֻּלְּהוּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), here it is with the lower Hei (כָּאן בְּהֵ״א תַּתָּאָה), here it is with the upper Hei (כָּאן בְּהֵ״א עִלָּאָה). The Kohen Gadol, who is supernal above all (כֹּהֵן גָּדוֹל דְּאִיהוּ עִלָּאָה מְכֻלְּהוּ), is with the upper hei (בְּהֵ״א עִלָּאָה), as it is written (דִּכְתִּיב): Upon whose head was poured the anointing oil, and who filled his hand, etc. (אֲשֶׁר יוּצַק עַל רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת יָדוֹ וְגוֹ׳), and it says filled his hand (וּמִלֵּא יָדוֹ), as it is written: For seven days shall he fill your hands (שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם) (Vayikra 8). Another Kohen is with the lower hei (כַּהֲנָא אָחֳרָא בְּהֵ״א תַּתָּאָה), as it is written (דִּכְתִּיב): They shall not make a bald spot on their heads (לֹא יִקְרְחֻה קָרְחָה בְּרֹאשָׁם) (Vayikra 21), and immediately following it is written (וּכְתִיב בַּתְרֵיהּ): And they shall not profane the Name of their God (וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם). And this Name - behold, it is known (וְהַאי שֵׁם הָא יְדִיעָא אִיהוּ). And because of this, it is written (וּבְגִין כָּךְ כְּתִיב): And the Kohen who is greater than his brothers, upon whose head the anointing oil was poured to wear the garments (וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲשֶׁר יוּצַק עַל רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה לִלְבֹּשׁ אֶת הַבְּגָדִים), as we have said (כְּמָה דְּאָמָרָן). And because he is holy in the likeness of the supernal (וּבְגִין דְּאִיהוּ קַדִּישָׁא כְּגַוְונָא דִּלְעֵילָּא), it is written (כְּתִיב): And from the sanctuary he shall not go out (וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא) (Vayikra 21).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): To You, Hashem, is the righteousness, and to us shame of face, as on this day, to the man of Yehudah and to the dwellers of Yerushalayim (לְךָ יְיָ הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כְּהַיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלַם) (Daniel 9). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), that Kudsha Berikh Hu was desirous of them (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ), more than all the nations who serve idolatry (מִכָּל עַמִּין עוֹבְדֵי עֲבוֹדָה זָרָה), and from His love for them (וּמִגּוֹ רְחִימוּתָא דִּלְהוֹן), He gave them the Orayta of truth (יָהַב לְהוּ אוֹרַיְיתָא דִּקְשׁוֹט), to know the path of the Holy King (לְמִנְדַּע אָרְחָא דְּמַלְכָּא קַדִּישָׁא). And whoever engages in the Orayta (וְכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא), it is as though he engages in Kudsha Berikh Hu (כְּאִלּוּ אִשְׁתַּדַּל בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), for the entire Orayta is the Name of Kudsha Berikh Hu (דְּאוֹרַיְיתָא כֹּלָּא שְׁמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי). And because of this (וּבְגִין כָּךְ), one who involves himself with Orayta (מַאן דְּאִתְעַסָּק בְּאוֹרַיְיתָא), involves himself with His Name (אִתְעֲסַּק בֵּיהּ בִּשְׁמֵיהּ), and one who distances himself from the Orayta (וּמַאן דְּאִתְרְחַק מֵאוֹרַיְיתָא), is distant from Kudsha Berikh Hu (רְחִיקָא הוּא מְקוּדְשָׁא בְּרִיךְ הוּא).

Come and see (תָּא חֲזֵי): To You, Hashem, is the righteousness (לְךָ יְיָ הַצְּדָקָה), as you say (כְּמָה דְאַתְּ אָמֵר): To You, Hashem, is the greatness and the power (לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה) (Divrei HaYamim I 29). What is Tzedakah (righteousness) (מַאן צְדָקָה). It is the place in which all radiant faces are contained (אֲתַר דְּכָל אַנְפִּין נְהִירִין אֲחִידָן בֵּיהּ), and He is grasped in all of them (וְהוּא אָחִיד בְּכֻלְּהוּ), and within Him they are found (וּבֵיהּ אִשְׁתְּכָחוּ). And to us shame of face (וְלָנוּ בֹּשֶׁת הַפָּנִים), this is the place from which all radiant faces have been distanced (אֲתַר דְּכָל אַנְפִּין נְהִירִין אִתְרַחֲקָן מִנֵּיהּ). Tzedakah - truth, rectitude, and the light of all (צְדָקָה - אֱמֶת קְשׁוֹט וּנְהוֹרָא דְּכֹלָּא), and the light of the face - joy of all (וּנְהוֹרָא דְּאַנְפִּין חֵידוּ דְּכֹלָּא). Boshet - shame, is the covering, the distance from rectitude (בּוֹשֶׁת - כִּסּוּפָא רְחִיקוּ דִּקְשׁוֹט), one who is ashamed is so because the truth, which is Tzedakah, is far from him (מַאן דְּאַכְסִיף בְּגִין דֶּאֱמֶת דְּאִיהוּ צְדָקָה אִתְרְחַק מִנֵּיהּ), and the radiance of the faces is distant (רְחִיקוּ דְּאַנְפִּין נְהִירִין).