Daf 285b (דַּף רפ״ה ע״ב)

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה), “But those who despise Me shall be lightly esteemed” (I Samuel 2) (וּבוֹזַי יֵקָלּוּ), this is one who does not know how to honor his Master (מַאן דְּלָא יָדַע לְאוֹקִיר לְמָארֵיהּ), and does not intend properly in Amen (וְלָא אִתְכַּוָּון בְּאָמֵן). For we have learned (דְּתָנֵינָן), greater is the one who answers Amen than the one who blesses (גָּדוֹל הָעוֹנֶה אָמֵן יוֹתֵר מִן הַמְּבָרֵךְ).

And we have already established this before Rabbi Shimon (וְהָא אוֹקִימְנָא קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן), that Amen draws blessings from the fountain to the King (דְּאָמֵן, מָשִׁיךְ בִּרְכָאן מִמַּבּוּעָא לְמַלְכָּא), and from the King to the Matronita, that is Knesset Yisrael (וּמִמַּלְכָּא לְמַטְרוֹנִיתָא [דָּא כנסת ישראל]). And in the engraved letters of Rabbi El'azar (וּבְאַתְוָון גְּלִיפִין דְּרִבִּי אֶלְעָזָר), from Alef to Mem (מֵאָלֶ״ף לְמֵ״ם), and from Mem to Nun (וּמִמֵּ״ם לְנוּ״ן). When the blessings reach Nun (כֵּיוָן דְּמָטוּ בִּרְכָאן לְנוּן), from there the blessings flow and go out to the higher and the lower (מִתַּמָּן נַגְדִּין וְנָפְקִין בִּרְכָאן לְעִלָּאֵי וְתַתָּאֵי), and spread into all (וּמִתְפַּשְּׁטֵי בְּכֹלָּא). And a voice goes out, watered from the rivers of blessing (וְקָלָא נָפִיק אִתְשַׁקְיוּ מִשַּׁקִיוּתָא דְּבִרְכָן), that a certain servant of the Holy King has brought forth (דְּאַפִּיק פְּלַנְיָא עַבְדָּא דְּמַלְכָּא קַדִּישָׁא). And when Yisrael below (וְכַד יִשְׂרָאֵל לְתַתָּא) guard themselves to answer Amen (מְשַׁמְּרִין לְאָתָבָא אָמֵן), to direct their hearts as is proper (לְכַוְּונָא לִבַּיְיהוּ כְּמָה דְּאִצְטְרִיךְ), how many gates of blessing are opened for him above (כַּמָּה פִּתְחִין דְּבִרְכָאן פְּתִיחָן לֵיהּ לְעֵילָּא), how many goods are found in all the worlds (כַּמָּה טָבָאן מִשְׁתַּכְּחִין בְּכֻלְּהוּ עָלְמִין), how much joy in all (כַּמָּה חֵדוּ בְּכֹלָּא).

What is the reward for Yisrael who cause this (מַאי אֲגָר לְהוּ לְיִשְׂרָאֵל דְּגַרְמִין הַאי)? Reward for them in this world and in the World to Come (אֲגָר לְהוּ בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). In this world, at the time when troubles press upon them, Yisrael (בְּעָלְמָא דֵּין בְּשַׁעֲתָא דְּעָאקִין לְהוּ [לישראל]), and they pray a prayer before their Master (וּמְצַלָּן צְלוֹתָא קַמֵּי מָארֵיהוֹן), a voice proclaims in all the worlds (קָלָא מַכְרְזָא בְּכֻלְּהוּ עָלְמִין), “Open the gates, and let the righteous nation enter, that keeps faith” (Isaiah 26) (פִּתְחוּ שְׁעָרִים וְיָבוֹא גּוֹי צַדִּיק שׁוֹמֵר אֱמוּנִים). Do not read “Emunim-faith” but “Amenin” (אַל תִּקְרֵי אֱמוּנִים, אֶלָּא אֲמֵנִים). “Open the gates” (פִּתְחוּ שְׁעָרִים), as Yisrael opened for themselves the gates of blessing (כְּמָה דְּיִשְׂרָאֵל פַּתְחִין לְהוּ תַּרְעִין דְּבִרְכָאן), so now “Open the gates” (כַּךְ הַשְׁתָּא פִּתְחוּ שְׁעָרִים), and their prayer will be received from those who are pressed (וְתִתְקַבֵּל צְלוֹתְהוֹן מֵאִינּוּן דְּעָאקִין לְהוּ).

This is in this world (הַאי בְּעָלְמָא דֵּין), but in the World to Come what is their reward (בְּעָלְמָא דְּאָתֵי מַאי אַגְרַיְיהוּ)? When a man goes out from this world (דְּכַד יִפּוּק בַּר נָשׁ מֵהַאי עָלְמָא), who was guarding to answer Amen (דְּהֲוָה שׁוֹמֵר לְאָתָבָא אָמֵן). What is guarding (מַאי שׁוֹמֵר)? That is to say, he kept that blessing which the one who blessed said (כְּלוֹמַר, נָטִיר הַהִיא בְּרָכָה דְּאָמַר הַהוּא דִּמְבָרֵךְ), and waited to answer Amen as is proper (וּמְחַכֶּה לֵיהּ לְאָתָבָא אָמֵן, כְּמָה דְּאִצְטְרִיךְ). His soul ascends (נִשְׁמָתֵיהּ סַלְּקָא), and proclaims before him (וּמַכְרְזֵי קַמֵּיהּ), “Open the gates before him” (פִּתְחוּ שְׁעָרִים קַמֵּיהּ), just as he used to open the gates every day (כְּמָה דְּאִיהוּ הֲוָה פָּתַח תַּרְעִין כָּל יוֹמָא), when he was guarding Emunim (כַּד הֲוָה שׁוֹמֵר אֱמוּנִים).

Rabbi Yosi said, Rabbi Yehudah said (אָמַר רִבִּי יוֹסֵי אָמַר רִבִּי יְהוּדָה), what is Amen (מַאי אָמֵן)? Rabbi Abba said (אָמַר רִבִּי אַבָּא), behold, all has been established (הָא אוּקְמוּהָ כֹּלָּא), Amen is called the fountain of that river which flows (אָמֵן אִקְרֵי מַבּוּעָא דְּהַהוּא נַחֲלָא דְּנָגִיד), Amen is called (אָמֵן אִקְרֵי), as it is written (דִּכְתִּיב), “And I was with Him an Amon” (Proverbs 8) (וָאֶהְיֶה אֶצְלוֹ אָמוֹן). Do not read Amon, but Amen (אַל תִּקְרֵי אָמוֹן, אֶלָּא אָמֵן). The sustenance of all is that river (קִיּוּמָא דְּכֻלְּהוּ הַהוּא נַחֲלָא), which flows and goes out (דְּנָגִיד וְנָפִיק), Amen is called (אָמֵן אִקְרֵי). For it was taught (דְּתַנְיָא), “From the world and until the world” (Psalms 106) (מִן הָעוֹלָם וְעַד הָעוֹלָם), the world above and the world below (עוֹלָם דִּלְעֵילָּא, עוֹלָם דִּלְתַתָּא). So too here Amen and Amen (אוּף הָכָא אָמֵן וְאָמֵן), Amen above and Amen below (אָמֵן דִּלְעֵילָּא, אָמֵן דִּלְתַּתָּא). Amen is the sustenance of all (אָמֵן קִיוּמָא דְּכֻלְּהוּ), and behold, we have established Amen in those letters (וְהָא אוֹקִימְנָא אָמֵן בְּאִינּוּן אַתְוָון).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר), Alef, the deep well from which all blessings flow and go out and are found (אָלֶף עֲמִיקָא דְּבֵירָא דְּכָל בִּרְכָאן מִתַּמָּן נַבְעִין וְנָפְקִין, וּמִשְׁתַּכְחִין). Mem open, the river that flows and goes out, and it is called Mem (מֵ״ם פְּתוּחָה, נַהֲרָא דְּנָגִיד וְנָפִיק, וְאִקְרֵי מֵ״ם). And this is the secret that we have learned, Mem open and Mem closed (וְהוּא רָזָא דְּתָנֵינָן, מֵ״ם פְּתוּחָה, מֵ״ם סְתוּמָה). As we have established (כְּמָה דְּאוֹקִימְנָא), “Of the increase of the government” (Isaiah 9) (לְםַרְבֵּה הַמִּשְׂרָה). Nun simple, the inclusive principle of the two Nuns (נוּן פְּשׁוּטָה, כְּלָלָא דִּתְרֵין נוּנִין), Nun simple and Nun bent (נוּן פְּשׁוּטָה, נוּן כְּפוּפָה). Nun simple is the inclusive principle of Alef and Vav (נוּן פְּשׁוּטָה כְּלָלָא דְּאָת וָא״ו), and the inclusive principle of Nun bent (כְּלָלָא דְּנוּן כְּפוּפָה). Some say: Nun simple (נ״א: פְּשׁוּטָה). Some say: Mem open, the inclusive principle of the two Nuns, Nun simple, Nun bent; Nun simple is the inclusive principle of Alef and Vav (נ״א: מ״ם פְּתוּחָה, כְּלָלָא דְּתְרֵין נוּנִין, נוּן פְּשׁוּטָה, נוּן כְּפוּפָה. נוּן פְּשׁוּטָה כְּלָלָא דְּאָת וָא״ו).

Therefore all is called Nun Vav Nun (בְּגִין כָּךְ כֹּלָּא אִקְרֵי נוּן וָאו נוּן). And in the secret of the Mishnah thus it is taught (וּבְרָזָא דְּמַתְנִיתָא הָכִי תָּאנָא), Vav is male (ו׳ דְּכַר), Nun simple is the inclusive principle of male and female (ן׳ פְּשׁוּטָה כְּלָלָא דִּדְכַר וְנוּקְבָּא), Nun bent is included in the simple (נוּן כְּפוּפָה, בִּכְלָלָא דִּפְשׁוּטָה הִיא). And in the Book of Rav Hamnuna Sava (וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא), the Mem here is a notarikon of Melekh (מֵם דְּהָכָא, הִיא נוֹטָרִיקוֹן מֶלֶ״ךְ). And this is Amen, for Amen is a notarikon, E-l Melekh Ne’eman (וְהַיְינוּ אָמֵן, אָמֵ״ן נוֹטָרִיקוֹן, אֵ״ל מֶ״לֶךְ נֶ״אֱמָן). Inclusive of all (כְּלָלָא דְּכֹלָּא), and it is fitting and proper (וְשַׁפִּיר הוּא), and behold, it has been said (וְהָא אִתְּמַר).

It was taught (תָּאנָא), whoever hears a blessing from the one who blesses (כָּל מַאן דְּשָׁמַע בְּרָכָה מֵהַהוּא דִּמְבָרֵךְ), and does not intend in Amen (וְלָא אִתְכְּוָון בְּאָמֵן), about him it is said (עָלֵיהּ נֶאֱמַר), “And those who despise Me shall be lightly esteemed” (I Samuel 2) (וּבוֹזַי יֵקָלּוּ). As you say (כְּמָה דְאַתְּ אָמֵר), “To you, O priests, who despise My name” (Malachi 1) (לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי). What is his punishment (מַאי עוֹנְשֵׁיהּ)? Just as he did not open blessings above (כְּמָה דְּלָא פָּתַח בִּרְכָאן לְעֵילָּא), so they will not open for him (כַּךְ לָא פַּתְחִין לֵיהּ). And not only that, but when he goes out from this world (וְלֹא עוֹד אֶלָּא כַּד נָפִיק מֵהַאי עָלְמָא), they proclaim before him (מַכְרִיזֵי קַמֵּיהּ), and they say (וְאַמְרֵי): “Shut the gates before this one, and do not let him enter, and do not receive him” (טְרוּקוּ גַּלֵי קַמֵּיהּ דִּפְלַנְיָיא, וְלָא לִיעוּל, וְלָא תְּקַבְּלוּן לֵיהּ). Woe to him, woe to his soul (וַוי לֵיהּ, וַוי לְנִשְׁמָתֵיהּ).

It was taught (תָּאנָא), the guilty of Gehinnom (חַיָּיבֵי דְּגֵיהִנָּם), all of them ascend in known dwellings (כֻּלְּהוּ סַלְקֵי בִּמְדוֹרִין יְדִיעָן). And how many gates are there to Gehinnom (וְכַמָּה פִּתְחִין אִית לֵיהּ לַגֵיהִנָּם)? And all of them are opposite the gates of Gan Eden (וְכֻלְּהוּ פִּתְחִין לָקֳבֵל פִּתְחִין דְּגַן עֵדֶן). And at the time when those guilty who have received their punishments go out (וּבְשַׁעֲתָא דְּאַפְקֵי לְאִינּוּן חַיָּיבַיָּא דְּקַבִּילוּ עוֹנְשַׁיְיהוּ), those gates are opened (אִינּוּן פַּתְחֵי פְּתִיחִין), and they are made (or: drawn) outside (וְשַׁוְּיָין [ס״א וְשָׁאֲבִין] לוֹן לְבַר). And all the gates are called by names (וְכֻלְּהוּ פִּתְחִין בִּשְׁמָהָן אִקְרוּן), opposite the gates of Gan Eden (לָקֳבְלֵיהוֹן דְּפִתְחִין דְּגַן עֵדֶן). And every single gate (וְכָל פִּתְחָא וּפִתְחָא) is called by a name (אִקְרֵי שְׁמָא), opposite that gate of Gehinnom (לָקֳבְלֵי הַהוּא פִּתְחָא דְּגֵיהִנָּם). And the gates are known, one opposite the other (וְאִשְׁתְּמוֹדְעָן פִּתְחִין לָקֳבְלֵיהוֹן פִּתְחִין), those are the gates of Gan Eden (אִינּוּן פִּתְחִין דְּגַן עֵדֶן).

In Gehinnom there is the last and lowest dwelling of them all (בַּגֵיהִנָּם אִית מָדוֹרָא בַּתְרָאָה תַּתָּאָה דְּכֻלְּהוּ), and that dwelling is dwelling upon dwelling (וְהַהוּא מָדוֹרָא הֲוֵי מָדוֹרָא עַל מָדוֹרָא), and it is called “The land of darkness” (Job 10) (וְאִקְּרֵי אֶרֶץ עֵיפָתָה). What is Eifatah (מַהוּ עֵיפָתָה)? As you say (כְּמָה דְאַתְּ אָמֵר), “It shall be foursquare, doubled” (Exodus 28) (רָבוּעַ יִהְיֶה כָּפוּל), and we translate (וּמְתַּרְגְמִינָן), “It shall be foursquare, thick” (מְרוּבַּע יִהְיֶה עִיף). So too here Eifatah, meaning doubled (אוּף הָכָא עֵיפָתָה, כְּלוֹמַר כְּפוּלָה). And that is called Sheol Tachtiyyot (וְהַהוּא אִקְרֵי שְׁאוֹל תַּחְתִּית), Sheol is one dwelling (שְׁאוֹל הוּא מָדוֹרָא חַד), Tachtiyyot is the lowest dwelling (תַּחְתִּית, הוּא מָדוֹרָא תַּתָּאָה). And because of this it is called “The land of darkness beneath” (וּבְגִין כָּךְ אִקְרֵי אֶרֶץ עֵיפָתָה תַּחְתִּית), and it is called Avadon (וְאִקְרֵי אֲבַדּוֹן). And about this it is written (וְעַל דָּא כְּתִיב), “Sheol and Avadon” (Proverbs 27) (שְׁאוֹל וַאֲבַדּוֹן). And all the dwellings are not doubled (וְכֻלְּהוּ מָדוֹרִין לָא אַכְפָּלוּ), and all of them are not heavy, except this one (וְכֻלְּהוּ לָא עַיְיפִין בַּר מֵהַאי).

It was taught (וְתָאנָא), whoever descends to Avadon which is called Tachtiyyot (מַאן דְּנָחִית לַאֲבַדּוֹן דְּאִקְרֵי תַּחְתִּית), does not ascend forever (לָא סָלִיק לְעָלְמִין). And that one is called a man who has been uprooted and lost from all the worlds (וְהַהוּא אִקְרֵי גֶּבֶר דְּאִשְׁתְּצֵי וְאִתְאֲבִיד מִכֻּלְּהוּ עָלְמִין). And it was taught (וְתָאנָא), to that place they descend those men who despise to answer Amen (לְהַהוּא אֲתָר נַחְתִּין לְהַנְהוּ גַּבְרֵי דִּמְבַזֵּי לְאָתָבָא אָמֵן). And regarding Amen, many have been lost from it, who do not consider it (וְעַל אָמֵן סַגִּיאִין דְּאִתְאֲבִידוּ מִנֵּיהּ, דְּלָא חָשִׁיב לְהוּ). They judge him in Gehinnom (דַּיְינִין לֵיהּ בַּגֵיהִנָּם), and they bring him down to that lowest dwelling (וְנַחְתִּין לֵיהּ בְּהַהוּא מָדוֹרָא תַּתָּאָה), where there is no gate (דְּלֵית בָּהּ פִּתְחָא), and he is lost and does not ascend from it forever (וְאִתְאֲבִיד וְלָא סָלִיק מִנֵּיהּ לְעָלְמִין). And about this it is written (וְעַל דָּא כְּתִיב), “As the cloud is consumed and vanishes away, so he that goes down to Sheol shall come up no more” (Job 7) (כָּלָה עָנָן וַיֵּלַךְ כֵּן יוֹרֵד שְׁאוֹל לָא יַעֲלֶה). But is it not so (וְלָא)? For it is written (וְהָא כְּתִיב), “Out of the belly of Sheol I cried, You heard my voice” (Jonah 2) (מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ וְגוֹ׳). And it is written (וּכְתִיב), “He brings down to Sheol, and brings up” (I Samuel 2) (מוֹרִיד שְׁאוֹל וַיָּעַל). Rather, here is Sheol, there is Tachtiyyot (אֶלָּא הָכָא שְׁאוֹל, הָתָם תַּחְתִּית). And we have established, this refers to one who repented, and this to one who did not repent (וְאוֹקִימְנָא הָא דְּאַהְדָּר בֵּיהּ, הָא דְּלָא אַהְדָּר בֵּיהּ).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), what is that which is written (מַאי דִּכְתִּיב), “For My people have committed two evils: Me they have forsaken, the fountain of living waters, to hew them out cisterns, broken cisterns” (Jeremiah 2) (כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצוֹב לָהֶם בֹּארוֹת וְגוֹ׳). “Me they have forsaken, the fountain of living waters” (אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים), this is he who does not wish to sanctify the name of Kudsha Berikh Hu in Amen (דָּא הוּא דְּלָא בָּעֵי לְקַדְּשָׁא שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּאָמֵן). What is his punishment (מַאי עוֹנְשֵׁיהּ)? It is written (כְּתִיב), “To hew them out cisterns, broken cisterns” (לַחְצוֹב לָהֶם בֹּארוֹת בֹּארוֹת נִשְׁבָּרִים), that they descend to Gehinnom, level after level (דְּנַחְתִּין לַגֵּיהִנָּם דַּרְגָּא בָּתַר דַּרְגָּא), until they descend to Avadon, which is called Tachtiyyot (עַד דְּנַחְתִּין לַאֲבַדּוֹן דְּאִקְרֵי תַּחְתִּית). But if he sanctifies the name of Kudsha Berikh Hu, to intend in Amen as is proper (וְאִי אִיהוּ קַדִּישׁ שְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא, לְכַוְּונָה בְּאָמֵן כַּדְּקָא יָאוּת), he ascends level after level (סָלִיק דַּרְגָּא בָּתַר דַּרְגָּא), to delight in that World to Come (לְאִתְעַדְּנָא מֵהַהוּא עָלְמָא דְּאָתֵי), which flows constantly, never ceasing (דְּנָגִיד תָּדִיר לָא פָּסִיק). This is that which is written (הֲדָא הוּא דִכְתִיב), “Hashem preserves the faithful, and repays abundantly the one who acts with pride” (Psalms 31) (אֱמוּנִים נוֹצֵר יְיָ וּמְשַׁלֵּם עַל יֶתֶר עוֹשֵׂה גַּאֲוָה).

It was taught (תָּאנָא), song draws blessings from above to below (שִׁירָה מָשִׁיךְ בִּרְכָאן מֵעֵילָּא לְתַתָּא), until blessings are found in all the worlds (עַד דְּיִשְׁתַּכְּחוּן בִּרְכָאן בְּכֻלְּהוּ עָלְמִין). Rabbi Yosi said, these are Yisrael to say a song, a complete song that includes all other songs (אָמַר רִבִּי יוֹסֵי אִינּוּן יִשְׂרָאֵל לְמֵימַר שִׁירָתָא, שְׁלֵימְתָא שִׁירָה דְּכָלִיל כָּל שְׁאַר שִׁירִין), this is what is written (הֲדָא הוּא דִכְתִיב), “And you shall say on that day: Give thanks to Hashem, call upon His name, make His deeds known among the nations” (Isaiah 12) (וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַי־יָ׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), Yisrael are destined to say the song, from below to above, and from above to below, and to bind the bond of faith (זְמִינִין אִינּוּן יִשְׂרָאֵל לְמֵימַר שִׁירָתָא, מִתַּתָּא לְעֵילָּא, וּמֵעֵילָּא לְתַתָּא. וּלְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא). As it is written (דִּכְתִיב), “Then Yisrael sang this song” (Numbers 21) (אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת).

It does not say “Then sang,” but “Then shall sing” (אָז שָׁר לֹא נֶאֱמַר, אֶלָּא אָז יָשִׁיר). And so with all of them in this manner (וְכֵן כֻּלְּהוּ כְּהַאי גַּוְונָא). “This song” - from below to above (אֶת הַשִּׁירָה הַזֹּאת, מִתַּתָּא לְעֵילָּא). “Rise up, O well, sing to it” (Numbers 21) (עֲלִי בְאֵר עֱנוּ לָהּ), “Rise up, O well” - that is, ascend to your place to unite with your husband, this is from below to above (עֲלִי בְאֵר, כְּלוֹמַר סָק לְאַתְרִיךְ, לְאִתְאַחֲדָא בְּבַעְלִיךְ, דָּא הוּא מִתַּתָּא לְעֵילָּא). And afterward, from above to below (וּלְבָתַר מֵעֵילָּא לְתַתָּא), for until now in exile She is found with us (דְּהָא עַד הַשְׁתָּא בְּגָלוּתָא אִשְׁתַּכַּחַת עִמָּנָא). “The well that the princes dug” (Numbers 21) (בְּאֵר חֲפָרוּהָ שָׂרִים) - which Abba and Imma gave birth to, above (דְּאוֹלִידוּ לָהּ אַבָּא וְאִמָּא לְעֵילָּא). “The nobles of the people dug it” (Numbers 21) (כָּרוּהָ נְדִיבֵי הָעָם) - these are the Patriarchs, who are called “The nobles of the nations” (Psalms 47) (אִלֵּין אֲבָהָן, דְּאִקְרוּן נְדִיבֵי עַמִּים). “They dug it” (כָּרוּהָ) - a place for the King to unite in it, with blessings (אֲתָר לְאִזְדַּוְּוגָא בָּהּ מַלְכָּא, בְּבִרְכָן). And with what is the Zivug (וּבְמָּה הוּא זִוּוּגָא)? “With the lawgiver” (בִּמְחוֹקֵק) - this is Yesod (דָּא יְסוֹד). “With their staves” (בְּמִשְׁעֲנוֹתָם) - this is Netzach and Hod (דָּא נֵצַח וְהוֹד), from above to below (מֵעֵילָּא לְתַתָּא). “And from the wilderness to Mattanah, and from Mattanah to Nachaliel, and from Nachaliel to Bamot” (Numbers 21) (וּמִמִּדְבָּר מַתָּנָה, וּמִמַּתָּנָה נַחֲלִיאֵל, וּמִנַּחֲלִיאֵל בָּמוֹת). Behold, this is the complete bond, the bond of faith, the enduring bond by which all exists (הָא קִשּׁוּרָא שְׁלֵימָא, קִשּׁוּרָא דִּמְהֵימְנוּתָא, קִשּׁוּרָא קַיְּימָא דְּכֹלָּא בֵּיהּ).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), Yisrael are destined to say the complete song (זְמִינִין יִשְׂרָאֵל לְמֵימַר שִׁירָתָא שְׁלֵימְתָא), the song that includes all other songs (שִׁירָתָא דְּכָלִיל כָּל שְׁאַר שִׁירִין). This is what is written (הֲדָא הוּא דִכְתִיב), “And you shall say on that day: Give thanks to Hashem, call upon His name, make His deeds known among the nations” (Isaiah 12) (וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַי־יָ׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו). At that time it is written (בְּהַהוּא זִמְנָא כְּתִיב), “And Hashem shall be King over all the earth; on that day Hashem shall be One and His Name One” (Zechariah 14) (וְהָיָה יי׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ, בַּיּוֹם הַהוּא יִהְיֶה יי׳ אֶחָד וּשְׁמוֹ אֶחָד). And it is written (וּכְתִיב), “Then our mouths shall be filled with laughter, and our tongue with song; then shall they say among the nations: Hashem has done great things for them” (Psalms 126) (אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה, אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יי׳ לַעֲשׂוֹת עִם אֵלֶּה).

Blessed is Hashem forever, Amen and Amen; Hashem shall reign forever, Amen and Amen בָּרוּךְ יי׳ לְעוֹלָם אָמֵן וְאָמֵן, יִמְלוֹךְ יי׳ לְעוֹלָם אָמֵן וְאָמֵן