Chapter Fifty (פֶּרֶק חֲמִשִּׁים)

We said in the previous chapters (אָמַרְנוּ בַּפְּרָקִים הַקּוֹדְמִים), that the spark of Rashbi is a spark of Moshe Rabbenu, peace be upon him (שֶׁנִּיצוֹץ רשב״י הוּא נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), and he came to bring merit to the generation (וּבָא לְזַכּוֹת הַדּוֹר), and to preserve a remnant in the land for future generations (וּלְהַחֲיוֹת שְׁאֵרִית בָּאָרֶץ לַדּוֹרוֹת הַבָּאִים), through the light of Sefer haZohar (עַל יְדֵי אוֹר סֵפֶר הַזֹּהַר), which was concealed and sealed (שֶׁהָיָה סָתוּם וְחָתוּם), until the coming of our master, teacher, and rabbi, the Holy of Holies, the Arizal, of blessed memory (עַד בֹּא אֲדוֹנֵינוּ מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה), and he revealed it to his disciples, peace be upon them (וְגִלָּהוּ לְתַלְמִידָיו ע״ה), since he too was a spark of Moshe Rabbenu, peace be upon him (מֵאַחַר שֶׁגַּם הוּא נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה). And in the Zohar, Terumah, daf 67a (וּבַזֹּהַר תְּרוּמָה דַּף ס״ז עַמּוּד א׳), there is a hint to this, that the spark of Rashbi is a spark of Moshe Rabbenu, peace be upon him (יֵשׁ רֶמֶז לָזֶה שֶׁנִּיצוֹץ רשב״י הוּא נִיצוֹץ מֹשֶׁה רַבֵּנוּ ע״ה), and this is its language (וְזֶה לְשׁוֹנוֹ):

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק), certainly so it is (וַדַּאי הָכִי אִיהוּ), for one day I was walking with him on the road (דְּהָא יוֹמָא חַד הֲוִינָא אָזִיל עִמֵּיהּ בְּאוֹרְחָא), and he opened his mouth in Orayta (וּפָתַח פּוּמֵיהּ בְּאוֹרַיְיתָא), and I saw a pillar of cloud fixed from above to below (וַחֲמִינָא עַמּוּדָא דַעֲנָנָא נָעִיץ מֵעֵילָא לְתַתָּא), and one radiance shining within the pillar (וְחַד זִיהֲרָא זָהִיר גּוֹ עַמּוּדָא), and I feared with great fear (דְּחִילְנָא דְּחִילוּ סַגִּיאָה), and I said (אֲמִינָא), fortunate is the man to whom such a thing has occurred in this world (זַכָּאָה אִיהוּ בַּר נָשׁ דְּהָכִי אִזְדַּמַּן לֵיהּ בְּהַאי עָלְמָא). What is written concerning Moshe (מָה כְּתִיב בֵּיהּ בְּמֹשֶׁה), and all the people saw the pillar of cloud standing at the entrance of the tent, and all the people arose and bowed down, each man at the entrance of his tent (וְרָאָה כָל הָעָם אֶת עַמּוּד הֶעָנָן עֹמֵד פֶּתַח הָאֹהֶל וְקָם כָּל הָעָם וְהִשְׁתַּחֲווּ אִישׁ פֶּתַח אָהֳלוֹ) (Exodus 33:10). It is fitting for Moshe (יָאוֹת הוּא לְמֹשֶׁה), for he is the faithful prophet over all the inhabitants of the world (דְּאִיהוּ נְבִיאָה מְהֵימְנָא עַל כָּל בְּנֵי עָלְמָא), and for that generation (וְדָרָא הַהוּא), who received the Orayta upon Mount Sinai (דְּקַבִּילוּ אוֹרַיְתָא עַל טוּרָא דְסִינַי), and saw many miracles and many mighty deeds in Egypt and at the Sea (וַחֲמוֹ כַּמָּה נִסִּין וְכַמָּה גְבוּרָאִין בְּמִצְרַיִם וְעַל יַמָּא), but here in this generation (אֲבָל הָכָא בְּדָרָא דָא), it is the supernal merit of Rabbi Shimon that causes miracles to be seen through him (זְכוּתָא עִילָאָה דְּרַבִּי שִׁמְעוֹן קָא עָבִיד לְאִתְחֲזָאָה נִסִּין עַל יְדוֹי). And the secret of this pillar of cloud (וְסוֹד עַמּוּד הֶעָנָן הַזֶּה), is literally the secret of the Written Torah (הוּא מַמָּשׁ סוֹד תּוֹרָה שֶׁבִּכְתָב), which went before the camp of the children of Yisrael (אֲשֶׁר הָלַךְ לִפְנֵי מַחֲנֵה בְנֵי יִשְׂרָאֵל), and within it is the light of the radiance of the firmament (וּבוֹ אוֹר זֹהַר הָרָקִיעַ), the secret of the droppings of the supernal Chokhmah, the Written Torah (סוֹד נוֹבְלוֹת חָכְמָה שֶׁל מַעְלָה תּוֹרָה שֶׁבִּכְתָב), and we are precise regarding his statement supernal (וְדַיְיקִינָן אוֹמְרוֹ שֶׁל מַעְלָה), excluding the Chokhmah of Ze’ir Anpin, which is below (לְאַפּוֹקֵי חָכְמָה דְזְעֵיר שֶׁהוּא לְמַטָּה), and from those droppings the Written Torah was created (וּמֵאוֹתָם הַנּוֹבְלוֹת נִבְרֵאת הַתּוֹרָה שֶׁבִּכְתָב), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין). And this pillar of cloud went before the children of Yisrael by day (וְזֶה עַמּוּד הֶעָנָן הָלַךְ לִפְנֵי בְנֵי יִשְׂרָאֵל יוֹמָם), and by night in a pillar of fire (וְלַיְלָה בְּעַמּוּד אֵשׁ), which is the Oral Torah (הוּא תּוֹרָה שֶׁבְּעַל פֶּה), the secret of the two pillars of fire that accompany a person to Gan Eden after his passing (סוֹד תְּרֵי עַמּוּדֵי דְנוּרָא הַמְלַוִּים לָאָדָם לְגַן עֵדֶן אַחַר פְּטִירָתוֹ), as mentioned in the Gemara (כַּנִּזְכָּר בַּגְּמָרָא), concerning the uniquely distinguished (אֵצֶל יְחִידֵי סְגֻלָּה), one in a generation or two in a generation (לְחַד בְּדָרָא אוֹ לִתְרֵי בְּדָרָא). And because they accompany the righteous person after his passing, as stated (וּמִפְּנֵי שֶׁמְּלַוִּים אֶת הַצַּדִּיק אַחַר פְּטִירָתוֹ כָּאָמוּר), and not during his lifetime (וְלֹא בְּחַיָּיו), therefore Rabbi Yitzchak said (לָכֵן אָמַר רַבִּי יִצְחָק), fortunate is the man to whom such a thing has occurred in this world (זַכָּאָה אִיהוּ בַּר נָשׁ דְּהָכִי אִזְדַּמַּן לֵיהּ בְּהַאי עָלְמָא), unlike another righteous person, the most distinguished of his generation (מַה שֶּׁאֵין כֵּן צַדִּיק אַחֵר מֻבְחָר שֶׁבְּדוֹרוֹ), who is accompanied only after his passing (שֶׁאֵינוֹ מְלֻוֶּה אֶלָּא אַחַר פְּטִירָתוֹ), and understand (וְהָבֵן). And therefore Rabbi Yosi said before this passage, on that very page (וְלָכֵן אָמַר רַבִּי יוֹסֵי קֹדֶם זֶה הַמַּאֲמָר בְּאוֹתוֹ הַדַּף עַצְמוֹ), Rabbi Yosi said, these words (אָמַר רַבִּי יוֹסֵי מִלִּין אִלֵּין), meaning (רָצָה לוֹמַר), the secret of the construction of the Mishkan as a reflection of the creation of heaven and earth (סוֹד מַעֲשֵׂה הַמִּשְׁכָּן מֵעֵין בְּרִיאַת שָׁמַיִם וָאָרֶץ), he brought them up into the Holy Luminary (סָלִיק לוֹן לְגוֹ בּוּצִינָא קַדִּישָׁא), who prepares sweet dishes (דְּאִיהוּ מְתַקֵּן תַּבְשִׁילִין מְתִיקִין), just as Atika Kadisha [the Holy Ancient One], hidden of all hidden ones, prepared them (כַּמָּה דְאִתְקִין לוֹן עַתִּיקָא קַדִּישָׁא סְתִימָא דְכָל סְתִימִין), who is the Reisha d’Ein [Head of Nothingness] (הוּא רֵישָׁא דְאַיִן). And Atika [the Ancient One] includes all three Heads (וְעַתִּיקָא כּוֹלֵל כָּל הַתְּלַת רֵישִׁין), and He prepares dishes (וְאִיהוּ אִתְקִין תַּבְשִׁילִין), in which there is no place for another to come (דְּלֵית בְּהוֹ אַתַר לְמֵיתֵי אָחֳרָא), to cast salt into them (לְמִשְׁדֵּי בְּהוֹ מֶלַח), and furthermore (וְתוּ), a person is able to eat and drink (דְּיָכִיל בַּר נָשׁ לְמֵיכַל וּלְמִשְׁתֵּי), and complete his covering from all the delights of the world (וּלְאַשְׁלָמָא כְּרִיסוֹי מִכָּל עִדּוּנִין דְּעָלְמָא), and still have some left over (וּלְאִשְׁתָּאָרָא), and through this will be fulfilled (וּבֵיהּ יִתְקַיֵּים), and he set it before them, and they ate, and left over, according to the word of Hashem (וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכֵלוּ וַיּוֹתִירוּ כִּדְבַר יְיָ) (II Kings 4:44). And in this generation of Rabbi Shimon (וְדָרָא דָא דְּרַבִּי שִׁמְעוֹן), the will of the Holy One, blessed be He, dwells within it (שַׁרְיָא בְּגוֹיֵהּ רְעוּתָא דְקב״ה), because of Rabbi Shimon (בְּגִינֵיהּ דְּרַבִּי שִׁמְעוֹן), through whom hidden matters are revealed (דְּאִתְגַּלְיָין מִלִּין סְתִימִין עַל יְדוֹי). But I cry out in grief over the sages of the generation (אֲבָל תָּוְוחָנָא עַל חַכִּימֵי דָרָא), how they leave even a single moment (הֵיךְ שָׁבְקִין אֲפִלּוּ רֶגַעָא חַדָּא), without toiling in Orayta (לְמִלְעֵי בְּאוֹרַיְיתָא), while Rabbi Shimon stands in the world (בְּעוֹד דְּרַבִּי שִׁמְעוֹן קָאִים בְּעָלְמָא). But in this generation (אֲבָל בְּדָרָא דָא), wisdom shall not be forgotten from the world (לָא יִתְנְשֵׁי חָכְמָה מֵעָלְמָא), woe to the generation when he departs (וַי לְדָרָא כַּד יִסְתַּלַּק אִיהוּ), and the sages will diminish (וְחַכִּימִין יִתְמַעֲטוּן), and wisdom will be forgotten from the world (וְחָכְמְתָא יִתְנְשֵׁי מֵעָלְמָא), until the time when King Mashiach comes (עַד זְמַן שֶׁיָּבוֹא מַלְכָּא מְשִׁיחָא), the Arizal, of blessed memory (הָאֲרִ״י זלה״ה).

He is the one whom Rashbi, peace be upon him, mentions in many places (הוּא שֶׁמַּזְכִּיר הרשב״י ע״ה בְּכַמָּה מְקוֹמוֹת), and through him we merited the light of the Zohar (וְעַל יָדוֹ זָכִינוּ לְאוֹר הַזֹּהַר), and to other matters that were not revealed to any person from the day that Moshe Rabbenu, peace be upon him, stood on Mount Sinai (וְלִדְבָרִים אֲחֵרִים שֶׁלֹּא נִגְלוּ לְשׁוּם אָדָם מִיּוֹם שֶׁעָמַד מֹשֶׁה רַבֵּנוּ ע״ה עַל הַר סִינַי), and concerning him it is explicitly stated in the received tradition (וְעָלָיו מְפֹרָשׁ בַּקַּבָּלָה), the breath of our nostrils, the Mashiach of Hashem, was captured in their pits, of whom we said, in his shadow we shall live among the nations (רוּחַ אַפֵּינוּ מְשִׁיחַ יְיָ נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). And because we did not listen to his voice (וְעַל אֲשֶׁר לֹא שָׁמַעְנוּ בְּקוֹלוֹ), he departed (נִסְתַּלַּק הוּא), together with the companions, his beloved disciples (עִם הַחַבְרַיָּא תַּלְמִידָיו הַנְּעִימִים), in one year (בְּשָׁנָה אַחַת), because of our many sins (בַּעֲוֹנוֹתֵינוּ הָרַבִּים), and we remained orphans without a father (וַאֲנַחְנוּ נִשְׁאַרְנוּ יְתוֹמִים בְּלִי אָב), without an elder to teach us the ways of the mysteries of the Torah (בְּלִי זָקֵן מוֹרֶה לָנוּ דַּרְכֵי רָזֵי הַתּוֹרָה), until a spirit from on high shall be poured upon us (עַד יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם), to comfort us once again through him (לְנַחֲמֵנוּ שֵׁנִית עַל יָדוֹ), Amen (אָמֵן).

And this suffices (וְדַי בָּזֶה), concerning what we have explained of the soul of Moshe Rabbenu, peace be upon him (מַה שֶּׁבֵּאַרְנוּ מִנִּשְׁמַת מֹשֶׁה רַבֵּנוּ ע״ה), although it is vast (הֲגַם כִּי רַבָּה הִיא), and if Hashem, blessed be He, grants me merit (וְאִם יְזַכֵּנִי הַשֵּׁם יִתְבָּרַךְ), I shall set aside for it a gate of its own (אַצִּיג לוֹ שַׁעַר בִּפְנֵי עַצְמוֹ), and I shall explain the remaining secrets that pertain to his soul (וַאֲפָרֵשׁ שְׁאָר סוֹדוֹת הַנּוֹגְעִים בְּנִשְׁמָתוֹ), together with all his reincarnations (עִם כָּל גִּלְגּוּלָיו), and with those portions of the Torah that speak of Moshe, Shet, and Hevel (וְעִם אֵיזֶה פָּרָשִׁיּוֹת הַתּוֹרָה הַמְדַבְּרִים מִן מֹשֶׁה שֵׁת הֶבֶל), and the rectification of Kayin (וְתִקּוּן קַיִן), to whom Hevel's twin sister was given (שֶׁנָּתַן לוֹ תְּאוֹמָתוֹ), whom he had taken from him (שֶׁגָּזַל מִמֶּנּוּ), and they are the mysteries of Atik Yomin (וְהֵם רָזֵי עַתִּיק יוֹמַיָּיא), the like of which have not been seen in all the land since the days of Rashbi, peace be upon him (לֹא נִרְאֶה כְמוֹתָם בְּכָל הָאָרֶץ מִימוֹת הרשב״י ע״ה). And with this we shall conclude this gate (וּבָזֶה נְסַיֵּם הַשַּׁעַר הַזֶּה), which contains fifty chapters corresponding to the Fifty Gates of Binah (שֶׁיֵּשׁ בּוֹ חֲמִשִּׁים פְּרָקִים כְּנֶגֶד נוּ״ן שַׁעֲרֵי בִינָה), and we shall come to the fourteenth gate (וְנָבוֹא לַשַּׁעַר הי״ד), in which is the rectification of Ze’ir Anpin and Nukvah (שֶׁבּוֹ תִּיקּוּן ז״א וְנוּקְבֵיהּ), in the secret of two that are four (בְּסוֹד שְׁתַּיִם שֶׁהֵן אַרְבַּע), and they are Yisrael the youth, and Leah, and Yaakov with Rachel (וְהֵם נַעַר יִשְׂרָאֵל וְלֵאָה וְיַעֲקֹב עִם רָחֵל). And I shall call its name Kiryat Arba, which is Chevron (וְאֶקְרָא שְׁמוֹ קִרְיַת אַרְבַּע הִיא חֶבְרוֹן), and its explanation is (וּפֵירוּשׁוֹ), just as in Me’arat haMachpelah [Cave of Machpelah] (כְּמוֹ שֶׁבִּמְעָרַת הַמַּכְפֵּלָה), four couples lie there (שׁוֹכְבִים בָּהּ אַרְבָּעָה זוּגוֹת): Adam and Chavah (אָדָם וְחַוָּה), Avraham and Sarah (אַבְרָהָם וְשָׂרָה), Yitzchak and Rivkah (יִצְחָק וְרִבְקָה), Yaakov and Leah (יַעֲקֹב וְלֵאָה), and therefore the place is called Kiryat Arba [City of Four] (וְלָכֵן נִקְרָא הַמָּקוֹם קִרְיַת אַרְבַּע), after the four couples buried there (עַל שֵׁם ד׳ זוּגוֹת שֶׁנִּקְבְּרוּ שָׁם), and all of them are one reincarnation from Adam and Chavah (וְכוּלָּם גִּלְגּוּל אֶחָד מֵאָדָם וְחַוָּה) [see Tikkunei Zohar, Tikkun 69, page 113] ([עַיֵּן תִּיקּוּנֵי זֹהַר תִּיקּוּן ס״ט עַמּוּד קי״ג]), which was divided into parts in order to separate from it the contamination (שֶׁנֶּחְלַק לַחֲלָקִים לְהַפְרִיד מִמֶּנּוּ הַזּוֹהֲמָא), and its soul entered entirely good into Yaakov (וְנִכְנַס נִשְׁמָתוֹ כּוּלּוֹ טוֹב בְּיַעֲקֹב). And therefore it says, Kiryat Arba, which is Chevron (וְלָכֵן אָמַר קִרְיַת אַרְבַּע הִיא חֶבְרוֹן), meaning (רָצָה לוֹמַר), they are one union (הֵם חִבּוּר אֶחָד), of one reincarnation (שֶׁל גִּלְגּוּל אֶחָד). So too above (כָּךְ לְמַעְלָה), Ze’ir Anpin from his Tabbur [navel] and upward is Na’ar Yisrael [Youthful Israel] and Leah (זְעֵיר אַנְפִּין מִטַּבּוּרוֹ וּלְמַעְלָה נַעַר יִשְׂרָאֵל וְלֵאָה), and from his Tabbur [navel] and downward is Yaakov with Rachel (וּמִטַּבּוּרוֹ וּלְמַטָּה יַעֲקֹב עִם רָחֵל). And there are also two Partzufei He’arah [Partzufim of Illumination] (וְיֵשׁ עוֹד שְׁנֵי פַּרְצוּפֵי הֶאָרָה), in the fullness of the moon (בְּאַשְׁלָמוּתָא דְסִיהֲרָא), corresponding to Na’ar Yisrael [Youthful Israel] emerges a second Yisrael (כְּנֶגֶד נַעַר יִשְׂרָאֵל יוֹצֵא יִשְׂרָאֵל שֵׁנִי), and his mate is Darda [Generation of Knowledge] (וּבַת זוּגוֹ דַּרְדַּע [דוֹר דֵּעָה]), corresponding to Leah (כְּנֶגֶד לֵאָה), and corresponding to the lower Yaakov emerges another Yaakov (וּכְנֶגֶד יַעֲקֹב הַתַּחְתּוֹן יוֹצֵא יַעֲקֹב אַחֵר), and corresponding to Rachel, another Rachel (וּכְנֶגֶד רָחֵל רָחֵל אַחֶרֶת), and they are four couples (וְהֵם ד׳ זוּגוֹת). And it also includes the Avot [Patriarchs] (וְגַם כֵּן הוּא כּוֹלֵל הָאָבוֹת), they are indeed the Merkavah (הֵן הֵן הַמֶּרְכָבָה), for it is the secret of the Supernal Adam (כִּי הוּא סוֹד אָדָם הָעֶלְיוֹן), in the secret of the four legs of the Merkavah [Chariot] (בְּסוֹד ד׳ רַגְלֵי הַמֶּרְכָבָה), namely (דְּהַיְינוּ), the lion is Abba (אַרְיֵה הוּא אַבָּא), and the ox is Imma (וְשׁוֹר הוּא בְּאִמָּא), Adam is in Ze’ir Anpin (אָדָם בִּזְעֵיר), and the eagle is in his Nukvah (וְנֶשֶׁר בְּנוּקְבֵיהּ), and this is not the place to explain them together with their reasons (וְאֵין כָּאן מְקוֹמוֹ לְפָרְשָׁם עִם טַעְמָם).

It emerges for us from our present discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that the Face of Adam is Ze’ir Anpin (שֶׁפְּנֵי אָדָם הוּא זְעֵיר), and corresponding to them is Adam haRishon (וְדוּגְמָתָם אָדָם הָרִאשׁוֹן), and within him are all the details of his reincarnations (וּבוֹ כָּל פְּרָטֵי גִּלְגּוּלָיו), and he includes Avraham (וְכוֹלְלָם אַבְרָהָם), for he is the sections of Chesed of Ze’ir Anpin (שֶׁהוּא פִּרְקֵי חֶסֶד דְּזְעֵיר), and they are enclothed in the light of Yisrael Saba (וְהֵם מְלוּבָּשִׁים בְּאוֹר יִשְׂרָאֵל סָבָא), who is Abba from his Tabbur [navel] and downward (שֶׁהוּא אַבָּא מִטַּבּוּרוֹ וּלְמַטָּה). And Yitzchak includes the sections of Gevurah (וְיִצְחָק כּוֹלֵל פִּרְקֵי גְבוּרָה), and they are enclothed in the Ox of Imma (וּמְלוּבָשִׁים בְּשׁוֹר דְּאִמָּא), and Yaakov likewise in the light of their Yesod (וְיַעֲקֹב כְּמוֹ כֵן בְּאוֹר יְסוֹד שֶׁלָּהֶם), and their deeds elevated them up to there (וּמַעֲשֵׂיהֶם הֶעֱלוּ אוֹתָם עַד שָׁם), even though their lineage is below (אַף עַל פִּי שֶׁתּוֹלְדוֹתָם הוּא לְמַטָּה), namely (דְּהַיְינוּ), Avraham in Malkhut, who is a Ger Tzedek [Righteous Convert] (אַבְרָהָם בְּמַלְכוּת [שֶׁהוּא] גֵּר־צֶדֶק), and Malkhut is called Tzedek [Righteousness] (וּמַלְכוּת אִקְרֵי צֶדֶק), and Yitzchak in Yesod (וְיִצְחָק בִּיסוֹד), and Yaakov in Tiferet (וְיַעֲקֹב בְּתִפְאֶרֶת). And Ruach haKodesh specifically asks (וְהִנֵּה רוּחַ הַקֹּדֶשׁ דַּוְקָא שׁוֹאֵל), and how have you been turned for Me (וְאֵיךְ נֶהְפַּכְתְּ לִי) (Jeremiah 2:21), that Avraham should be below all of them in Malkhut (שֶׁיִּהְיֶה אַבְרָהָם לְמַטָּה מִכֻּלָּם בְּמַלְכוּת), Yitzchak above him in Yesod (יִצְחָק לְמַעְלָה מִמֶּנּוּ בִּיסוֹד), and Yaakov above them all in Tiferet (וְיַעֲקֹב לְמַעְלָה מִכֻּלָּם בְּתִפְאֶרֶת), which is his original place (שֶׁהוּא מְקוֹמוֹ הָרִאשׁוֹן). And it answers itself (וּמֵשִׁיב לְעַצְמוֹ), the degenerate shoots of a foreign vine (סוּרֵי הַגֶּפֶן נָכְרִיָּה) (Jeremiah 2:21), since from Avraham was born a righteous shoot (כֵּיוָן שֶׁנּוֹלַד מֵאַבְרָהָם צֶמַח צַדִּיק), and from him the choicest of the Patriarchs (וּמִמֶּנּוּ בְּחִיר שֶׁבָּאָבוֹת), and his bed was complete (וּמִטָּתוֹ שְׁלֵמָה), Avraham and Yitzchak ceased being reckoned after Terach (סָרוּ אַבְרָהָם וְיִצְחָק מֵהִתְיַחֵס אַחֲרֵי תֶּרַח), and we cease to begin with disgrace (וְנָסִיר לְהַתְחִיל בִּגְנוּת), rather everything follows the conclusion (אֶלָּא הַכֹּל הוֹלֵךְ אַחַר הַחִיתּוּם), until the dross falls away from the children of Yisrael (עַד שֶׁיִּפּוֹל הַפְּסוֹלֶת מִבְּנֵי יִשְׂרָאֵל), and all of them remain good (וְיִהְיוּ נִשְׁאָרִים כּוּלָּם טוֹב), and then it will be a day that is entirely good, Shabbat and rest for the life of the worlds (וְאָז יִהְיֶה יוֹם שֶׁכּוּלּוֹ טוֹב שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים). Blessed is Hashem forever, Amen and Amen (יִתְבָרַךְ יְיָ לְעוֹלָם אָמֵן וְאָמֵן).