Chapter Thirty-Seven (פֶּרֶק שְׁלֹשִׁים וְשִׁבְעָה)

And know (וְדַע), that this drop, namely Ze’ir Anpin and his Nukvah, when it entered into the womb of Imma (שֶׁהַטִּפָּה הַזֹּאת הַיְינוּ זְעֵיר וְנוּקְבֵיהּ כְּשֶׁנִּכְנְסָה בְּתוֹךְ מְעֵי אִמָּא), Ze’ir was in the secret of Hevel (זְעֵיר הָיָה בְּסוֹד הֶבֶל), and his Nukvah in the secret of the two twin sisters of Hevel (וְנוּקְבֵיהּ בְּסוֹד שְׁתֵּי הַתְּאוֹמוֹת שֶׁל הֶבֶל), and Kayin is in the secret of the back of Ze’ir (וְקַיִן הוּא בְּסוֹד אֲחוֹר שֶׁל זְעֵיר), which are the judgments of Ze’ir (שֶׁהוּא דִּינִים שֶׁל זְעֵיר), and his twin sister is as great as the measure of the two twin sisters of Hevel (וְהַתְּאוֹמָה שֶׁלּוֹ גְּדוֹלָה כְּשִׁעוּר הַשְּׁתֵּי תְּאוֹמוֹת שֶׁל הֶבֶל), because she receives all the judgments of the two twin sisters (לִהְיוֹתָהּ מְקַבֶּלֶת כָּל הַדִּינִים שֶׁל שְׁתֵּי תְּאוֹמוֹת), and these two twin sisters are the secret of Rachel and Leah (וּשְׁתֵּי תְּאוֹמוֹת אֵלּוּ הֵם סוֹד רָחֵל וְלֵאָה).

And know (וְדַע), that Rachel and Leah are both in Malkhut (שֶׁרָחֵל וְלֵאָה שְׁתֵּיהֶן בְּמַלְכוּת), except that when Ze’ir emerged from the womb of Imma (אֶלָּא כְּשֶׁיָּצָא זְעֵיר מִמְּעֵי אִמָּא), the first part of Malkhut, which is Rachel (הַחֵלֶק הָרִאשׁוֹן שֶׁבְּמַלְכוּת שֶׁהִיא רָחֵל), emerges with Ze’ir attached behind him (יוֹצֵאָה עִם זְעֵיר דְּבוּקָה מֵאֲחוֹרָיו), from the middle of the spinal cord and downward (מֵחֲצִי חוּט הַשִּׁדְרָה וּלְמַטָּה). And the second part of Malkhut, which is Leah (וְהַחֵלֶק הַשֵּׁנִי שֶׁבְּמַלְכוּת שֶׁהִיא לֵאָה), remained in the womb of Imma (נִשְׁאֲרָה בִּמְעֵי אִמָּא), and attached herself to the Malkhut of Imma (וְנִדְבְּקָה בְּמַלְכוּת אִמָּא), and grew there (וְנִתְגַּדְּלָה שָׁם), and when Ze’ir emerged in the secret of the second Ibbur [Impregnation] (וּכְשֶׁיָּצָא זְעֵיר בְּסוֹד עִבּוּר שֵׁנִי), she emerged with him (יָצְאָתָה עִמּוֹ). And the second part of Malkhut, which is Leah (וְהַחֵלֶק הַב׳ שֶׁבְּמַלְכוּת שֶׁהִיא לֵאָה), is attached to Ze’ir from the place of the knot of the Tefillin (דְּבוּקָה עִם זְעֵיר מִמְּקוֹם קֶשֶׁר שֶׁל תְּפִלִּין), until the place of the middle of the spinal cord (עַד מְקוֹם חֲצִי חוּט הַשִּׁדְרָה). And in this emergence (וּבִיצִיאָה הַזֹּאת), he was in the secret of Hevel and his two twin sisters (הָיָה בְּסוֹד הֶבֶל וּשְׁתֵּי תְּאוֹמוֹתָיו), and the second Ibbur [Impregnation] was necessary as we have said (וְהֻצְרַךְ הָעִבּוּר הַשֵּׁנִי כְּמוֹ שֶׁאָמַרְנוּ), because of the worlds (מִפְּנֵי הָעוֹלָמוֹת), as it says in the Zohar (שֶׁאוֹמֵר בַּזֹּהַר), “After she gave birth to them, she returned and became impregnated from them” (בָּתַר דְּאוֹלִידַת לוֹ הֲדָרַת וְאִתְעַבְּרַת מִינַּיְיהוּ). And the reason is (וְהַטַּעַם הוּא), that she took them a second time in order to make them grow and strengthen them (שֶׁלָּקְחָה אוֹתָם פַּעַם שְׁנִיָּה כְּדֵי לְהַגְדִּילָם וּלְחַזְּקָם), so that they would be able to receive the Mochin [Mentalities] (כְּדֵי שֶׁיּוּכְלוּ לְקַבֵּל הַמּוֹחִין), and not shatter while governing the worlds (וְלֹא יִשְׁתַּבְּרוּ לְהַנְהִיג הָעוֹלָמוֹת), and your sign is “He shall guide us over death” (וְסִימָנִיךָ הוּא יְנַהֲגֵנוּ עַל־מוּת) (Psalms 48:15). And know (וְדַע לְךָ), that the first Ibbur [Impregnation] is called the first Katnut [Smallness] (שֶׁעִבּוּר רִאשׁוֹן נִקְרָא קַטְנוּת רִאשׁוֹן), and the second Ibbur [Impregnation] is called the second Katnut [Smallness] (וְהָעִבּוּר הַשֵּׁנִי נִקְרָא קַטְנוּת שֵׁנִי), and the first emergence until twenty-four months, which is the period of Yenikah [Nursing], is the first Gadlut [Greatness] (וִיצִיאָה רִאשׁוֹנָה עַד כ״ד חֳדָשִׁים שֶׁהוּא זְמַן הַיְנִיקָה הוּא גַּדְלוּת רִאשׁוֹן), and the second emergence until the age of eighteen years, which is the time of the wedding canopy, is the second Gadlut [Greatness] (וִיצִיאָה שְׁנִיָּה עַד זְמַן י״ח שָׁנָה שֶׁהוּא עֵת הַחוּפָּה הוּא גַּדְלוּת שֵׁנִי).

And there is one difficulty that should be raised here (וְיֵשׁ לְעוֹרֵר פֹּה קוּשְׁיָא אַחַת), which those early sages ask (שֶׁמַּקְשִׁים אוֹתָם הַקַּדְמוֹנִים), since Yaakov is Ze’ir Anpin (הוֹאִיל וְיַעֲקֹב הוּא זְעֵיר), and Rachel is Malkhut (וְרָחֵל מַלְכוּת), and Leah is Binah (וְלֵאָה בִינָה), how did he marry both of them (אֵיךְ נָשָׂא אֶת שְׁתֵּיהֶן), for Leah was his mother (שֶׁלֵּאָה הָיְתָה אִמּוֹ), and it is not fitting for a son to take his mother as a wife (וְהַבֵּן אֵינוֹ מִן הָרָאוּי שֶׁיִּקַּח אִמּוֹ לְאִשָּׁה), and they answered (וְהֵם תֵּרְצוּ), that he joined Binah with her daughter (שֶׁחִבֵּר בִּינָה עִם בִּתָּהּ), and they made the difficulty itself into the answer (וְעָשׂוּ הַקּוּשְׁיָא תֵּרוּץ). But according to our approach it will be well resolved (אֲבָל לְפִי דְּרָכֵינוּ יְתֹרַץ הֵיטֵב), for Leah and Rachel are both in Malkhut (כִּי לֵאָה וְרָחֵל שְׁתֵּיהֶן בְּמַלְכוּת), except that Rachel emerged with Ze’ir in the first emergence, as we said above (אֶלָּא שֶׁרָחֵל יָצְאָתָה עִם זְעֵיר בִּיצִיאָה רִאשׁוֹנָה כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה), and Leah remained attached to the Malkhut of Binah (וְלֵאָה נִשְׁאֲרָה דְּבוּקָה בְּמַלְכוּת בִּינָה), and she too emerged with Ze’ir in the second emergence (וְיָצְאָת גַּם הִיא עִם זְעֵיר בִּיצִיאָה שְׁנִיָּה). It follows that Leah was always with Malkhut and there she grew (נִמְצָא שֶׁלֵּאָה הָיְתָה תָּמִיד עִם מַלְכוּת וְשָׁם נִתְגַּדְּלָה), and your sign is “and the name of the elder was Leah” (וְסִימָנָךְ וְשֵׁם הַגְּדוֹלָה לֵאָה) (Genesis 29:16). Therefore Leah is referred to by the name Binah (וְלָזֶה כִּנּוּ לֵאָה בְּשֵׁם בִּינָה), however she is always in Malkhut (אָמְנָם הִיא לְעוֹלָם בְּמַלְכוּת).

And know (וְדַע), that at night it is the union of Leah (שֶׁבַּלַּיְלָה הוּא זִוּוּג לֵאָה), and in the morning it is the union of Rachel (וּבַבֹּקֶר הוּא זִוּוּג רָחֵל), as it is said (שֶׁנֶּאֱמַר), “And it came to pass in the morning, and behold, it was Leah” (וַיְהִי בַבֹּקֶר וְהִנֵּה הִיא לֵאָה) (Genesis 29:25). From this he knew (מִזֶּה יָדַע), that during the night Leah had united with him (שֶׁבַּלַּיְלָה הָיְתָה לֵאָה מִזְדַּוֶּגֶת עִמּוֹ). And it is said (וְנֶאֱמַר), “In the evening she comes, and in the morning she returns” (בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה) (Esther 2:14). And Leah is the “pleasantness of Hashem” (וְלֵאָה הִיא נֹעַם י״י), mentioned in the Zohar Chadash, Parashat Balak (הַנִּזְכָּר בַּזֹּהַר חָדָשׁ פָּרָשַׁת בָּלָק), from whom the Holy One, blessed be He, delights Himself with the righteous in Gan Eden at midnight (שֶׁמִּמֶּנָּה מִשְׁתַּעֲשֵׁעַ הַקב״ה עִם הַצַּדִּיקִים בְּגַן עֵדֶן בַּחֲצוֹת הַלַּיְלָה). And know, my son (וְדַע בְּנִי), when the union is that of Leah (כְּשֶׁהַזִּוּוּג הִיא שֶׁל לֵאָה), Rachel gives over her signs to Leah (רָחֵל מוֹסֶרֶת סִימָנֶיהָ לְלֵאָה), and Leah extends downward and becomes included with Rachel (וְלֵאָה מִתְפַּשֶּׁטֶת עַד לְמַטָּה וְנִכְלֶלֶת עִם רָחֵל), and is separated by Nesirah [Separation] from the back of Ze’ir (וְנִנְסֶרֶת מֵאֲחוֹרוֹי שֶׁל זְעֵיר), included with Rachel in potential (כְּלוּלָה עִם רָחֵל בְּכֹחַ), and turns her face to the face of Ze’ir (וְסוֹבֶבֶת פָּנֶיהָ לְפָנָיו שֶׁל זְעֵיר), and unites with him in the secret of “the female shall encompass the male” (וּמִזְדַּוֶגֶת עִמּוֹ בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21). And when the union is that of Rachel (וּכְשֶׁהַזִּוּוּג הוּא שֶׁל רָחֵל), “Imma lends to her daughter from herself” (אִמָּא אוֹזִיפַת לְבַרְתָּא מִנָּהּ) (Introduction to the Zohar 2a), meaning (כְּלוֹמַר), that she gives over her vessels to Rachel (שֶׁמּוֹסֶרֶת כֵּלֶיהָ לְרָחֵל), and then Rachel grows (וְאָז רָחֵל מִתְגַּדֶּלֶת), and includes the Partzuf [Configuration] of Leah (וְכוֹלֶלֶת פַּרְצוּף לֵאָה), and is separated by Nesirah [Separation] to the front of Ze’ir for union (וְנִנְסֶרֶת לְפָנָיו שֶׁל זְעֵיר לְזִוּוּג). And after the union (וְאַחַר הַזִּוּוּג), she returns and attaches herself to the back of Ze’ir as she was previously (חוֹזֶרֶת וּמִתְדַּבֶּקֶת לַאֲחוֹרָיו שֶׁל זְעֵיר כְּמוֹ שֶׁהָיְתָה לְפָנִים), and because of this Yaakov was able to unite with Leah and Rachel (וּמִפְּנֵי זֶה הָיָה יָכוֹל יַעֲקֹב לְהִזְדַּוֵּג עִם לֵאָה וְרָחֵל), who were the two twin sisters of Hevel (שֶׁהָיוּ שְׁתֵּי תְּאוֹמוֹת שֶׁל הֶבֶל), who is Yaakov from without (שֶׁהוּא יַעֲקֹב מִלְּבַר), whereas Moshe, who was the third Gilgul [Reincarnation] (שֶׁמֹּשֶׁה שֶׁהוּא גִּלְגּוּל שְׁלִישִׁי), possessed Mochin of Gadlut [Greatness] (הָיוּ לוֹ מוֹחֵי גַּדְלוּת), and was from within (וְהָיָה מִלְּגָאו), and this is what the Zohar says (וְזֶהוּ שֶׁאוֹמֵר בַּזֹּהַר), “Yaakov is from without, and Moshe is from within” (יַעֲקֹב מִלְּבַר וּמֹשֶׁה מִלְּגָאו).

And know (וְדַע לְךָ), that the soul of Yaakov was from the vessel of Ze’ir (שֶׁנִּשְׁמַת יַעֲקֹב הָיְתָה מִכְּלִי שֶׁל זְעֵיר), and the soul of Moshe was from the inwardness of Ze’ir (וּמֹשֶׁה הָיְתָה נִשְׁמָתוֹ מִפְּנִימִיּוּתוֹ שֶׁל זְעֵיר), and corresponding to the Da’at of Moshe (וּכְנֶגֶד הַדַּעַת שֶׁל מֹשֶׁה), the generation of the wilderness was called “the generation of knowledge” (דּוֹר הַמִּדְבָּר נִקְרְאוּ דּוֹר דֵּעָה). And concerning the union of Leah (וְעַל זִוּוּג לֵאָה), the Zohar says in Parashat Balak, daf 35b, Zohar Chadash (אוֹמֵר בַּזֹּהַר פָּרָשַׁת בָּלָק דַּף ל״ה ע״ב זֹהַר חָדָשׁ), “And the Holy One, blessed be He, desires those novelties of Torah which the righteous innovate within her” (וְקוּדְשָׁא בְּרִיךְ הוּא תִּיאוּבְתֵיהּ בְּהַהוּא חִדּוּשֵׁי אוֹרַיְיתָא דְּחַדְּשׁוּ בָהּ צַדִּיקַיָּא), for the secret of Mayin Nukvin [Feminine Waters] (לְסוֹד מַיִן נוּקְבִין), “and He delights in those words” (וְאִשְׁתַּעֲשַׁע בְּאִינוּן מִלִּין), “and likewise with every righteous person” (וְכֵן בְּכָל צַדִּיקָא וְצַדִּיקָא). “Afterward all of them are rectified, male and female” (לְבָתַר כֻּלְּהוּ מִתְתַּקְּנִין דְּכַר וְנוּקְבָא), for union (לְזִוּוּג), to bring forth souls for converts (לְהוֹצִיא נְשָׁמוֹת לְגֵרִים). “And the Holy One, blessed be He, after He smells them and delights in them” (וְקוּדְשָׁא בְּרִיךְ הוּא בָּתַר דְּאָרַח בְּהוּ וְאִשְׁתַּעֲשַׁע בְּהוּ), “with all those mysteries of their wisdom” (בְּכָל אִינוּן רָזִין דְּחָכְמְתָא דִּלְהוֹן), in His holy union to renew the old souls (בְּזִוּוּגוֹ הַקָּדוֹשׁ לְחַדֵּשׁ נְשָׁמוֹת הַיְשָׁנוֹת), “He reveals Himself over them” (אִתְגְּלֵי עֲלַיְיהוּ), “and they behold that pleasantness of Hashem” (וְאִינוּן חָמָאן בְּהַהִיא נֹעַם י״י), “then all of them rejoice with abundant joy” (כְּדֵין כֻּלְּהוּ חָדָאן בְּחֶדְוָה סַגִּיאָה), of their unions (שֶׁל זִוּוּגֵיהוֹן), “until the radiance and light spread forth” (עַד דְּמִתְפַּשְּׁטָא זִיוָוא וּנְהוֹרָא), namely the souls born from them (נְשָׁמוֹת הַנּוֹלָדִים מֵהֶם). “And from that flow of radiance and light and their joy, they produce fruits and produce for the world” (וּמֵהַהוּא מְשִׁיכוּ דְּזִיוָוא וּנְהוֹרָא דְּחֶדְוָה דִּלְהוֹן עָבְדִין פֵּירִין וְאִיבִין לְעָלְמָא), these are souls for converts (דָּא נְשָׁמוֹת לְגֵרִים), who are in the world (שֶׁהֵם בָּעוֹלָם). “From that flow of radiance and light and their joy, they produce fruits and produce for the world” (מְשִׁיכוּ דְּזִיוָוא וּנְהוֹרָא דְּחֶדְוָה דִּלְהוֹן עָבְדִין פֵּירִין וְאִיבִין לְעָלְמָא), these are souls for converts (דָּא נְשָׁמוֹת לְגֵרִים), who are in this world (שֶׁהֵם בָּעוֹלָם הַזֶּה).

“And that produce enters beneath the wings of the Shekhinah until the time when it is needed” (וְהַהוּא אִיבָא עָאל תְּחוֹת גַּדְפוֹי דִּשְׁכִינְתָא עַד זִמְנָא דְּאִצְטְרִיךְ), namely the souls (נְשָׁמוֹת), when the convert is born in this world (שֶׁנּוֹלַד הַגֵּר בָּעוֹלָם הַזֶּה). And this is what was said concerning Ruth (וְזֶהוּ שֶׁאָמַר בְּרוּת), “And may your reward be complete from Hashem, the God of Israel, under whose wings you have come to take refuge” (וּתְהִי מַשְׂכֻּרְתֵּךְ שְׁלֵמָה מֵעִם ה׳ אֱלֹהֵי יִשְׂרָאֵל תַּחַת אֲשֶׁר בָּאת לַחֲסוֹת תַּחַת כְּנָפָיו) (Ruth 2:12). And this is what our Rabbis of blessed memory said (וְזֶהוּ שֶׁאָמְרוּ חז״ל), “under the wings of the Shekhinah” (תַּחַת כַּנְפֵי הַשְּׁכִינָה) (Shabbat 31a; Pesachim 87b; Sanhedrin 96b). And through this he is called a righteous convert (וּבָזֶה אִקְרֵי גֵּר צֶדֶק), and no more (וְלֹא יַתִּיר), namely Malkhut, which is called Tzedek (דְּהַיְינוּ מַלְכוּת הַנִּקְרֵאת צֶדֶק), of the Heikhal [Palace] of Livnat haSapir (שֶׁל הֵיכַל לִבְנַת הַסַּפִּיר), there the converts sit (שָׁם יוֹשְׁבִים הַגֵּרִים). And if you merit (וְאִם תִּזְכֶּה), you will understand the words of Rashbi (תָּבִין דִּבְרֵי הרשב״י), in the Zohar, Shelach Lekha (בַּזֹּהַר שְׁלַח לְךָ), regarding this matter (בְּעִנְיָן זֶה), for from there and from here the matter will be concluded (כִּי מִשָּׁם וּמִכָּאן תִּסְתַּיֵּים מִלְּתָא).

And this is the secret of “And Sarai was barren; she had no child” (וְזֶהוּ סוֹד וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד) (Genesis 11:30). And this is difficult (וְקָשֶׁה), for it is obvious that if she was barren, it is obvious that she had no child (פְּשִׁיטָא אִם הָיְתָה עֲקָרָה פְּשִׁיטָא דְּאֵין לָהּ וָלָד), and at first glance it appears superfluous (וְלִכְאוֹרָה נִרְאֶה שֶׁהוּא מְיוּתָּר), rather the verse intended to reveal to us a secret (אֶלָּא כִּוֵּן לָנוּ הַפָּסוּק לְגַלּוֹת לָנוּ סוֹד), that Avraham and Sarah were uniting in the manner of the souls of Gan Eden (שֶׁהָיוּ אַבְרָהָם וְשָׂרָה מִזְדַּוְגִים כְּעֵין הַנְּשָׁמוֹת שֶׁל הַגַּן עֵדֶן), who bring forth souls for converts and not bodies (הַמּוֹצִיאִים נְשָׁמוֹת לְגֵרִים וְלֹא גוּפִין). Thus Avraham and Sarah were bringing forth a spiritual union (כֵּן אַבְרָהָם וְשָׂרָה הָיוּ מוֹצִיאִים זִוּוּג רוּחָנִי), souls for converts of the twenty generations that were before him (נְשָׁמוֹת לְגֵרִים שֶׁל עֶשְׂרִים דּוֹרוֹת שֶׁהָיוּ לְפָנָיו), and those that would be after him (וַאֲשֶׁר יִהְיוּ לְאַחֲרָיו), and “they prepared that which they would bring” (וְהֵכִינוּ אֶת אֲשֶׁר יָבִיאוּ). And this is what our Rabbis of blessed memory said in Pirkei Avot (וְזֶהוּ אָמְרוֹ חז״ל בְּפִרְקֵי אָבוֹת), “Until Avraham our father came” (עַד שֶׁבָּא אַבְרָהָם אָבִינוּ) (Avot 5:2), peace be upon him (ע״ה), “and received the reward of them all” (וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם) (Avot 5:2), corresponding to Yesod (דּוּגְמַת יְסוֹד), which receives abundance corresponding to all of them (שֶׁמְּקַבֵּל שֶׁפַע כְּנֶגֶד כֻּלָּם), and gives it to the Partzufim beneath it (וְנוֹתֵן אוֹתוֹ לַפַּרְצוּפִין שֶׁתַּחְתָּיו), yet it lacks nothing (וְהוּא אֵינוֹ חָסֵר כְּלוּם), for because the abundance passed through there (כִּי מִפְּנֵי שֶׁיָּצָא הַשֶּׁפַע דֶּרֶךְ שָׁם), it did not depart from there until it made an impression and a root (לֹא זָז מִשָּׁם עַד שֶׁעָשָׂה רֹשֶׁם וְשֹׁרֶשׁ). And likewise the first one who comes to the synagogue receives reward corresponding to all of them (וְכֵן הָרִאשׁוֹן שֶׁבָּא לְבֵית הַכְּנֶסֶת מְקַבֵּל שָׂכָר כְּנֶגֶד כֻּלָּם), in the secret of Yesod, which is called Tzaddik [Righteous One] (בְּסוֹד יְסוֹד שֶׁנִּקְרָא צַדִּיק). And Avraham performed this union in order to bring them forth from the supernal iron furnace (וְאַבְרָהָם עָשָׂה זֶה הַזִּוּוּג לְהוֹצִיאָם מִכּוּר הַבַּרְזֶל שֶׁל מַעְלָה), and to provide them with souls (וּלְהַמְצִיא לָהֶם נְשָׁמוֹת), and this is the meaning of “and the souls that they made in Charan” (וְזֶהוּ וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן) (Genesis 12:5). But were they not barren man and barren woman (וַהֲלֹא הֵם הָיוּ עָקָר וַעֲקָרָה), rather the intention of the verse is thus according to the Zohar (אֶלָּא כַּוָּנַת הַפָּסוּק הוּא כָּךְ עַל פִּי הַזֹּהַר), for this matter she was barren (לְעִנְיָן זֶה הָיְתָה עֲקָרָה), in that she had no child in this world (שֶׁלֹּא הָיָה לָהּ וָלָד בָּעוֹלָם הַזֶּה), for they were not giving birth in order to bring forth a body (כִּי לֹא הָיוּ מוֹלִידִים לְהוֹצִיא גּוּף), but in order to bring forth souls they were uniting, in the manner of the World to Come (אֲבָל לְהוֹצִיא נְשָׁמוֹת הָיוּ מִזְדַּוְגִים כְּעֵין עוֹלָם הַבָּא), and he is the righteous sprout that produced fruit above (וְהוּא צֶמַח צַדִּיק שֶׁעָשָׂה פְּרִי לְמַעְלָה), and a root below that shall never be moved (וְשֹׁרֶשׁ לְמַטָּה בַּל יִמּוֹט לְעוֹלָם), through his merit Yaakov shall rejoice and Yisrael shall be glad (בִּזְכוּתוֹ יָגִיל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).