Chapter Five (פֶּרֶק חֲמִישִׁי)

In it shall be explained the secret of the six blasts (בּוֹ יִתְבָּאֵר סוֹד ו׳ תְּקִיעוֹת), which they would sound on the eve of Shabbat (שֶׁהָיוּ תּוֹקְעִין בְּעֶרֶב שַׁבָּת), as it is stated in Perek Bameh Madlikin (כִּדְאִיתָא פֶּרֶק בַּמֶּה מַדְלִיקִין) (Shabbat 35b): “Our Rabbis taught: Six blasts were sounded on the eve of Shabbat” (תָּנוּ רַבָּנָן שֵׁשׁ תְּקִיעוֹת הָיוּ תּוֹקְעִין בְּעֶרֶב שַׁבָּת), “the first” (אַחַת), “to stop the people from work in the fields” (לְהַבְטִיל הָעָם מִמְּלָאכָה שֶׁבַּשָּׂדוֹת), “the second” (שְׁנִיָּה), “to close the shops” (לְהַבְטִיל חֲנוּיוֹת), “the third” (שְׁלִישִׁית), “to light the lamp” (לְהַדְלִיק אֶת הַנֵּר), and so forth (וְכֵן הָלְאָה). And even though it was merely a sign below (וְאַף עַל גַּב דְּסִימָנָא מִלְּתָא הִיא), to stop the people from their work (לְהַבְטִיל אֶת הָעָם מִמְּלַאכְתָּם), so that they would be prepared (וְיִהְיוּ מוּכָנִים), to attend to the needs of Shabbat (לַעֲשׂוֹת צָרְכֵי שַׁבָּת), nevertheless (עִם כָּל זֶה), if there was a sign among those below (אִם בַּתַּחְתּוֹנִים הָיָה סִימָנָא), all the more so there was an allusion among those above (עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָיָה רֶמֶז בָּעֶלְיוֹנִים).

These six days (אֵלּוּ הו׳ יָמִים), are the six extremities of Yetzirah (הֵם ו״ק דִּיצִירָה), which are called the weekdays (שֶׁהֵם נִקְרָאִים יְמֵי הַחוֹל), days of labor (יְמֵי מְלָאכָה), concerning which it is said (שֶׁנֶּאֱמַר בָּהֶם): “Six days shall work be done” (שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה) (Exodus 35:2), and along with them (וְאַגַב), are drawn the six weekday nights of Asiyah (נִמְשָׁכִים עִמָּהֶם ו׳ לֵילוֹת הַחוֹל דַּעֲשִׂיָּה), which ascend above (יַעֲלוּ לְמַעְלָה), to the place and station of Shabbat (לִמְקוֹם מַצָּב וּמַעֲמַד הַשַּׁבָּת), which is the World of Beri’ah (שֶׁהוּא עוֹלָם הַבְּרִיאָה), as will be explained in its place (כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ), in the secret of the ascent of the worlds (בְּסוֹד עֲלִיַּת הָעוֹלָמוֹת), in the secret of the ascent of Shabbat (בְּסוֹד עֲלִיַּת הַשַּׁבָּת). And all of this (וְכָל זֶה), is in order to separate from them (הוּא לְהִבָּדֵל מֵהֶם), and to part from the Klipot (וּלְהִפָּרֵד מֵהַקְּלִיפּוֹת), and to break them (וּלְשַׁבְּרָם), together with the rest of the Sitra Achra (עִם שְׁאָר סִטְרָא אָחֳרָא), which rule during the six weekdays (הַשּׁוֹלְטוֹת בְּו׳ יְמֵי הַחוֹל), so that they should not cling to the feet of holiness (שֶׁלֹּא יִדְבְּקוּ בְּרַגְלֵי הַקְּדֻשָּׁה), and together with Klipat Nogah (וְעִם קְלִיפַת נֹגַהּ), to ascend with her (לַעֲלוֹת עִמָּהּ), as will be explained with the help of the Creator and His Shekhinah (כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And behold, regarding this there is a great wonder (וְהִנֵּה עַל זֶה יֵשׁ תְּמִיהָה גְדוֹלָה), why do they not sound the trumpets (לָמָּה לֹא יִתְקְעוּ בַּחֲצוֹצְרוֹת), and what relevance does the Shofar have here (וּמַה עִנְיַן שׁוֹפָר לְכָאן)?

But behold (אַךְ הִנֵּה), it is known in the Zohar in every place (יָדוּעַ בַּזֹּהַר בְּכָל מָקוֹם), and in the words of the Ari, peace and blessing be upon him (וּבְדִבְרֵי הָאֲרִ״י עָלָיו הַשָּׁלוֹם וְהַבְּרָכָה), that the Sitra Achra [Other Side] always desires to cleave to holiness (כִּי סִטְרָא אָחֳרָא תָּמִיד רוֹצָה לְהִדָּבֵק בַּקְּדֻשָּׁה), and we, the holy nation (וַאֲנַחְנוּ עַם קֹדֶשׁ), flee from cleaving to it (בּוֹרְחִים מִלְּהִדָּבֵק בָּהּ), and separate ourselves from it (וּלִפְרוֹשׁ מִמֶּנָּה), and from Samael and wicked Lilith (וּמִן ס״מ וְלִילִית הָרְשָׁעָה), whose desire is always to cleave to the holy Atzilut, which is not of their kind (שֶׁתָּמִיד רְצוֹנָם לְהִדָּבֵק בַּאֲצִילוּת הַקָּדוֹשׁ שֶׁאֵינוֹ מִינוֹ), but he trembles from the sound of the Shofar (אֲבָל הוּא מִזְדַּעֲזֵעַ מִקּוֹל הַשּׁוֹפָר), and its secret is known to those who understand its intention (וְסוֹדוֹ לַיּוֹדְעִים כַּוָּנָתוֹ), as it is said (שֶׁנֶּאֱמַר): “Fortunate is the people who know the Teruah” (אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89:16), and it does not say those who sound it (וְלֹא אָמַר תּוֹקְעֵי), rather those who know it (אֶלָּא יוֹדְעֵי), namely those who know how to direct the secret of the blast (דְּהַיְינוּ הַיּוֹדְעִים לְכַוֵּן סוֹד הַתְּקִיעָה), and through it he recalls for himself the day of his death (וּבָהּ יִזְכֹּר לוֹ יוֹם הַמִּיתָה שֶׁלּוֹ), as our Rabbis of blessed memory said (כְּאָמְרָם זַ״ל) (Sukkah 52a), that the Blessed One is destined to slaughter him (שֶׁעָתִיד הַבָּרוּךְ הוּא לְשָׁחֲטוֹ), and concerning this the verse says (וְעַל זֶה אוֹמֵר הַכָּתוּב): “And when you come to war in your land against the adversary who oppresses you ... then you shall sound an alarm” (וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצַּר הַצֹּרֵר ... וַהֲרֵעֹתֶם) (Numbers 10:9), this is Samael and his company (הוּא ס״מ וְסִיעָתוֹ), and immediately (וְתֵכֶף), “you shall be saved from your enemies” (וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם) (Numbers 10:9).

And it is stated in Zohar Chadash, Bereishit, Midrash haNe’elam 25a, in the discourse “Yehi Me’orot” (וְאִיתָא בְּזוֹהַר חָדָשׁ בְּרֵאשִׁית מִדְרַשׁ הַנֶּעְלָם דכ״ה א׳ [מַאֲמַר יְהִי מְאֹרֹת]), “Rabbi Yosi ben Pazi taught” (תָּאנֵי ר׳ יוֹסֵי בֶּן פַּזִי), “three groups of angels stand on the Day of Judgment” (ג׳ כִּתּוֹת שֶׁל מַלְאָכִים עוֹמְדִים בְּיוֹם הַדִּין), “some of them acquit” (יֵשׁ מֵהֶם מְזַכִּים), “and some of them condemn” (וְיֵשׁ מֵהֶם מְחַיְּבִים), “and come and see the mercy of the Holy One, blessed be He” (וְתָא חֲזִי רַחֲמָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), “who gave counsel to be saved from the Day of Judgment” (שֶׁנָּתַן עֵצָה לְהִנָּצֵל מִיּוֹם הַדִּין). “For it was taught” (דְּתַנְיָא), “what is the meaning of that which is written: ‘a memorial of Teruah’?” (מַה דִּכְתִיב זִכְרוֹן תְּרוּעָה), “I have not found remembrance connected to Teruah except this” (לָא אַשְׁכַּחְנָא זְכִירָה לִתְרוּעָה בַּר מֵהַאי), “that Rabbi Yosi said: ‘And when you come to war in your land against the adversary...’” (דְּאָמַר רַבִּי יוֹסֵי וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצַּר...) (Numbers 10:9), “and concerning this remembrance of Teruah” (וְזֵכֶר לִתְרוּעָה זוֹ), “the Holy One, blessed be He, said” (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא), “sound before Me with this Teruah” (הָרִיעוּ לְפָנַי בִּתְרוּעָה זוֹ), “which is the remembrance of that Teruah” (שֶׁהִיא זִכְרוֹן אוֹתָהּ תְּרוּעָה), “and immediately you shall be saved from your enemies” (מִיָּד וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם) (Numbers 10:9).

In that manner (בְּהַהוּא גַוְונָא), meaning (כְּלוֹמַר), in that manner of Rosh haShanah (בְּהַהוּא גַוְונָא דְּרֹאשׁ הַשָּׁנָה), I commanded that this blast be sounded (צִוִּיתִי לִתְקוֹעַ תְּקִיעָה זוֹ), to be a help and assistance against Samael and his company (לִהְיוֹת עֵזֶר וְסִיּוּעַ מִס״מ וְסִיעָתוֹ), he is the adversary who oppresses and prosecutes against you in Heaven (הוּא הַצַּר הַצּוֹרֵר הַמְקַטְרֵג עֲלֵיכֶם בַּשָּׁמַיִם), and points out your guilt before the Holy One, blessed be He (וּמוֹרֶה חוֹבַתְכֶם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא). The remembrance of that Teruah (זִכְרוֹן אוֹתָהּ תְּרוּעָה), sound before Me (תָּרִיעוּ לְפָנַי), when the adversary comes below for war (כְּשֶׁיָּבוֹא הַצַּר לְמַטָּה לַמִּלְחָמָה), and corresponding to him above is the adversary Samael who prosecutes against you (וּכְנֶגְדּוֹ לְמַעְלָה הַצַּר ס״מ הַמְקַטְרֵג עֲלֵיכֶם), and you shall be saved from your enemies (וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם), just as you are saved from him on Rosh haShanah through the blast (כְּמוֹ שֶׁאַתֶּם נִצּוֹלִים מִמֶּנּוּ בְּרֹאשׁ הַשָּׁנָה בַּתְּקִיעָה), and it is one matter and one remembrance that applies here and there (וְהוּא עִנְיָן אֶחָד וְזִכָּרוֹן אֶחָד עוֹלֶה לְכָאן וּלְכָאן). “From your enemies” (מֵאֹיְבֵיכֶם), these are those who remind the sins of human beings (אִינוּן דְּמַדְכְּרֵי חוֹבַיְיהוֹן דִּבְנֵי נָשָׁא), they are Samael and his company (הֵם ס״מ וְסִיעָתוֹ).

And behold, it is known (וְהִנֵּה יָדוּעַ), that the judgments were created only to punish and cast down below (שֶׁלֹּא נִבְרְאוּ הַדִּינִין אֶלָּא לַעֲנוֹשׁ וְלִדְחוֹת לְמַטָּה), one who did not merit to ascend (מִי שֶׁלֹּא זָכָה לַעֲלוֹת), as is written in my books Emek haMelekh [Valley of the King] (כְּמוֹ שֶׁכָּתוּב בְּסִפְרֵי עֵמֶק הַמֶּלֶךְ), regarding Azael and Azazel (בְּעִנְיַן עֲזָאזֵל וַעֲזָאזֵל), who were cast down and fell below (שֶׁנִּדְחוּ וְנָפְלוּ לְמַטָּה), from the Gezirin deParzela [Decrees of Iron] (מִגְּזִירִין דְּפַרְזְלָא), which are the powers of the attribute of judgment of the Name Elohim (שֶׁהֵם כֹּחוֹת מִדַּת הַדִּין שֶׁל שֵׁם אֱלֹהִים), called the walls of holiness (הַנִּקְרָא חוֹמוֹת הַקְּדֻשָּׁה).

And behold, here as well (וְהִנֵּה גַּם כֵּן בְּכָאן), regarding the ascent of Shabbat (אֵצֶל עֲלִיַּת שַׁבָּת), where the Sitra Achra [Other Side] wishes to ascend together with them into holiness (אֲשֶׁר סִטְרָא אָחֳרָא רוֹצָה לַעֲלוֹת עִמָּהֶם לַקְּדֻשָּׁה), a person must direct his intention through this Shofar (צָרִיךְ הָאָדָם לְכַוֵּן בְּשׁוֹפָר הַזֶּה), to cast them down below (לִדְחוֹתָם לְמַטָּה), as it is written in the verse (כְּמוֹ שֶׁכָּתוּב בַּפָּסוּק): “Let all workers of iniquity be scattered” (יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן) (Psalms 92:10), with the help of the Creator and His Shekhinah (בְּעֶזְרַת הַבּוֹרֵא וּשְׁכִינָתוֹ).

And behold, this Shofar (וְהִנֵּה הַשּׁוֹפָר הַזֶּה), alludes to the Name Elohim (רוֹמֵז עַל שֵׁם אֱלֹהִים), it is the strap of the Holy King (הִיא הָרְצוּעָה שֶׁל הַמֶּלֶךְ הַקָּדוֹשׁ), concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “Though you raise yourself as the eagle” (אִם תַּגְבִּיהַּ כַּנֶּשֶׁר) (Obadiah 1:4), meaning (רָצָה לוֹמַר), like the eagle (כַּנֶּשֶׁר), the chief of the twenty-four species of unclean birds mentioned in the Torah (רֹאשׁ לְכ״ד מִינֵי עוֹפוֹת טְמֵאִים הַנִּזְכָּרִים בַּתּוֹרָה). And it is alluded to in the banner of the camp of Edom (וְהִיא נִרְמֶזֶת בְּדֶגֶל מַחֲנֵה אֱדוֹם), “from there I shall bring you down, says Hashem” (מִשָּׁם אוֹרִידְךָ נְאֻם ה׳) (Obadiah 1:4).

And all the more so now (וּמָה גַּם עַתָּה), one must direct his intention toward the Name Elohim in Milui Yudin [spelling-out with Yuds] (צָרִיךְ לְכַוֵּן בְּשֵׁם אֱלֹהִים דְּיוּדִין), which equals the numerical value of Shin, of Shofar (הָעוֹלֶה ש׳ דְּשׁוֹפָר), and equals the fire of Gehinnom with the Kolel [inclusive count] (וְעוֹלֶה אֵשׁ דְּגֵיהִנֹּם עִם הַכּוֹלֵל), and the simple Name Elohim has the numerical value of eighty-six (וְשֵׁם אֱלֹהִים פָּשׁוּט גִּימַטְרִיָּא פ״ו), and in its squared expansion it equals two hundred (וּבְרִבּוּעוֹ עוֹלֶה ר׳), behold the letters of Shofar (הֲרֵי אוֹתִיּוֹת שׁוֹפָר).

With these they would cast the Klipot down into the female of the great abyss (בְּאֵלּוּ הָיוּ דּוֹחִים הַקְּלִיפּוֹת לְנוּקְבָא דִּתְהוֹם רַבָּא), and the secret of the six blasts is corresponding to the six psalms that we recite in Kabbalat Shabbat (וְסוֹד ו׳ תְּקִיעוֹת כְּנֶגֶד ו׳ מִזְמוֹרִים שֶׁאָנוּ אוֹמְרִים בְּקַבָּלַת שַׁבָּת), “Come, let us sing unto Hashem, let us shout for joy to the Rock of our salvation” (לְכוּ נְרַנְּנָה לַי״י נָרִיעָה לְצוּר יִשְׁעֵנוּ) (Psalms 95:1), as has been written (כְּמוֹ שֶׁכָּתוּב), and these six blasts were in the time of the Beit haMikdash [Holy Temple] (וְאֵלּוּ הו׳ תְּקִיעוֹת הָיוּ בִּזְמַן בֵּית הַמִּקְדָּשׁ), when people were occupied with agricultural labor (שֶׁהָיָה לִבְנֵי אָדָם עִסְקָם בַּעֲבוֹדַת הָאֲדָמָה), in the inheritance of field and vineyard (בְּנַחֲלַת שָׂדֶה וָכֶרֶם). But now (אֲבָל עַכְשָׁיו), there is no need for the Shofar to stop the people from labor (אֵין צֹרֶךְ לַשּׁוֹפָר לְהַבְטִיל הָעָם מִמְּלָאכָה), and it is sufficient for us with the proclamation of the shamash in preparation for Shabbat (וְדַי לָנוּ בְּהַכְרָזַת הַשַּׁמָּשׁ לַהֲכָנַת שַׁבָּת): “That which you will bake, bake; and that which you will cook, cook” (אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ) (Exodus 16:23), and from this the custom spread in our land (וּמִזֶּה נִתְפַּשֵּׁט הַמִּנְהָג בְּאַרְצֵנוּ), that the shamash proclaims in remembrance of these six blasts (שֶׁהַשַּׁמָּשׁ מַכְרִיז לְזִכָּרוֹן ו׳ תְּקִיעוֹת הַלָּלוּ).

And the secret of Tekiah [Blast] is from the expression (וְסוֹד תְּקִיעָה מִלְּשׁוֹן): “And Yaakov pitched his tent” (וְיַעֲקֹב תָּקַע אֶת אָהֳלוֹ) (Genesis 31:25), meaning to say (רָצָה לוֹמַר), that they should change their place and flee from holiness (שֶׁיְּשַׁנּוּ אֶת מְקוֹמָם וְיִבְרְחוּ מִן הַקְּדֻשָּׁה), as you have said (כַּמָּה דְאַתְּ אָמַר): “And he touched the hollow of Yaakov’s thigh” (וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Genesis 32:26). And the word Teruah [Shout] is from the expression (וּמִלַּת תְּרוּעָה מִלְּשׁוֹן): “You shall break them with a rod of iron” (תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל) (Psalms 2:9), meaning to say (רָצָה לוֹמַר), that the power of impurity is broken from ascending above (שֶׁנִּשְׁבַּר כֹּחַ הַטֻּמְאָה מִלַּעֲלוֹת לְמַעְלָה), and the word Shevarim [Breakings] is likewise an expression of the breaking of the Klipot (וּמִלַּת שְׁבָרִים גַּם כֵּן לְשׁוֹן שְׁבִירַת הַקְּלִיפּוֹת), and for this reason three blasts were decreed (וְלָזֶה נִגְזְרוּ ג׳ תְּקִיעוֹת), so that they should be driven away completely from their hold (כְּדֵי שֶׁיִּדְחֶה אוֹתָם מֵאֲחִיזָתָם מִכָּל וָכֹל), and they fall into the female of the great abyss (וְנוֹפְלִים לְנוּקְבָא דִּתְהוֹם רַבָּא), and the verse shall be fulfilled (וִיקֻיָּם קְרָא): “For behold, Your enemies shall perish; all workers of iniquity shall be scattered” (כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן) (Psalms 92:10), “but You have exalted my horn” (וַתָּרֶם כִּרְאֵם קַרְנִי) (Psalms 92:11).

And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן), and it is sufficient for us with the intention of the Shofar (וְדַי לָנוּ בְּכַוָּנַת הַשּׁוֹפָר), and with the intention of Elohim as mentioned above (וּבְכַוָּנַת אֱלֹהִים כַּנִּזְכָּר), and the Blessed One joins it to the deed (וְהַבָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה), to restore the crown to its former glory (לְהַחֲזִיר הָעֲטָרָה לְיוֹשְׁנָהּ), to sound the six blasts in the Mikdash [Temple] (לִתְקוֹעַ הו׳ תְּקִיעוֹת בַּמִּקְדָּשׁ), corresponding to the six weekdays (כְּנֶגֶד ו׳ יְמֵי הַחוֹל), to break the Klipah and the Sitra Achra (לְשַׁבֵּר הַקְּלִיפָּה וְסִטְרָא אָחֳרָא), which rules during the weekdays (הַשּׁוֹלֶטֶת בַּחוֹל). For throughout all the weekdays (כִּי כָּל יְמֵי הַחוֹל), Metatron clothes his six extremities within the six extremities of the Shekhinah (מֶטַּטְרוֹן מַלְבִּישׁ הו״ק שֶׁלּוֹ בְּו״ק הַשְּׁכִינָה), and thus she is concealed within him (וְכָךְ הִיא מִסְתַּתֶּרֶת בּוֹ), Klipat Nogah within Metatron (קְלִיפַת נֹגַהּ בְּמֶטַּטְרוֹן), and the Klipot grasp hold of Klipat Nogah (וְהַקְּלִיפּוֹת אוֹחֲזִין בִּקְלִיפַת נֹגַהּ), to ascend together with her (לַעֲלוֹת עִמָּהּ), and this is the meaning of that which is written (וְהַיְינוּ דִּכְתִיב): “They made me keeper of the vineyards” (שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים) (Song of Songs 1:6), of the powers of impurity (שֶׁל כֹּחוֹת הַטֻּמְאָה). And the initials of the verse (וְרָאשֵׁי תֵבוֹת הַפָּסוּק), are “hatred” (שִׂנְאָה), and enmity (וְאֵיבָה), which the Shekhinah has with the Sitra Achra (שֶׁיֵּשׁ לַשְּׁכִינָה עִם סִטְרָא אָחֳרָא), and because of the sin of Israel (וּמִפְּנֵי חֵטְא יִשְׂרָאֵל), “my own vineyard I did not keep” (כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי) (Song of Songs 1:6), “the vineyard of Hashem Tzevaot is the House of Israel” (כֶּרֶם י״י צְבָאוֹת בֵּית יִשְׂרָאֵל) (Isaiah 5:7), having the numerical value of ten Havayot (גִּימַטְרִיָּא י׳ הֲוָיוֹת). But the sin caused (אֲבָל הַחֵטְא גָּרַם), that “they made me keeper of the vineyards” (שָׂמֻנִי נֹטֵרָה אֶת הַכְּרָמִים), this is Metatron (זֶה מֶטַּטְרוֹן), whose numerical value together with Shaddai equals that of “the vineyards” with the kolel [inclusive count] (שֶׁגִּימַטְרִיָּא שֶׁלּוֹ שַׁדַּי כְּחֶשְׁבּוֹן הַכְּרָמִים עִם הַכּוֹלֵל), for his name equals the numerical value of “the vineyards” (שֶׁעוֹלֶה שְׁמוֹ כְּחֶשְׁבּוֹן הַכְּרָמִים), and that is sufficient for the understanding one (וְדַי לַמֵּבִין). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).