The prophet Yeshayahu, peace be upon him, said, “For as the new Heaven and the new earth that I will make stand before Me, etc.” (66:22). The Zohar explains in Parashas Bereishis (Introduction 5a) that when a person goes along the path of innocence and righteousness, serving Hashem with all his heart, with all his soul and with all his might, studying Torah with pure motives and revealing true insights according to his intellect, based upon true and clear premises, being extremely careful that there is no doubt or falsehood, Heaven forbid, in his insights. Then the Holy One Blessed is He rejoices greatly both in that man and in his Torah.
Each and every Torah insight that a person reveals ascends On High and stands before the Holy One Blessed is He. The Holy One Blessed is He kisses it and crowns it with several crowns, creating from it a new heaven and a new earth. These then stand before Him in order that His eyes may be upon them continually to watch over him personally by means of them. And in order that the ministering angels not be jealous of him, the Holy One Blessed is He covers over and conceals those insights until He has fashioned from them the new Heaven and the new earth. This is what is meant by the verse, “And with My hand I have covered you to plant heaven and to found the earth” (Yeshayahu 51:16). But this applies only if he does not become conceited over his learning and the novel insights he has revealed, Heaven forbid, as the Zohar teaches in Parashas Terumah (129a):
The moment Yisroel begin reciting the Kedushah of Uvo Letziyon it is announced On High: “Listen O lofty ones and lowly ones! Who is the one who is arrogant in matters of Torah? Who is the one whose words are only a means to lord over others through words of Torah?” For a human being must be humble in this world in matters of Torah, for there is no exaltation in Torah except in the World to Come! There is a reason why this announcement is made specifically when the congregation recites the Kedushah in the prayer of Uvo Letziyon. The Sages teach that the world is only sustained by this Kedushah (Sotah 49a). Yet this person through his pride is destroying the world because arrogance in Torah causes one to establish vain and false premises. He makes interpretations solely for the sake of glorying in his insight, even though it is not true.
Come see what is written in the Zohar, Parashas Bereishis (Introduction 5a) regarding one who creates insights from the Torah based upon false premises:
These are words of vanity. And when they come out into the atmosphere of the world the Samech Mem, who is called “a man of deceit” (Mishlei 16:28) and a “false tongue” (Mishlei 12:19), comes out to meet them. He summons his strength and goes out towards those words from the opening of the deep chasm and leaps towards them five hundred parsaos. He takes these words of falsehood and makes from them a firmament of vanity called “Chaos” and floats about that firmament, this “man of deceit,” six thousand parsaos at a time. Once that firmament is established the wanton wife, the wicked Lilis, goes out to meet them. She, too, goes along increasing in strength in that firmament. Then thousands and myriads of destroyers join with her and enter into partnership with her. In that firmament they are able to traverse the entire world in a moment. These evil troops of destroyers dress up as the troops of the nations of the world and fall upon Yisroel committing great slaughter.
Included in the same category are those who put themselves forward as halachic authorities although they are not yet qualified to issue rulings. This also causes terrible decrees to befall the “enemies” of Yisroel (i.e., Yisroel themselves). Concerning this was it written, “For she has caused many to fall as corpses and tremendous are all those whom she has killed” (Mishlei 7:26). All this is brought about by one who issues rulings before he is qualified to do so or by one who reveals insights into the Torah based upon false premises and ideas that are not true. For this reason Rabbi Shimon bar Yochai said to his disciples (Zohar, ibid.):
I beg of you, do not allow out of your mouths words of Torah that you did not learn and did not hear from a great “tree” (i.e., a great scholar) in order that you will not incite that sinful one (i.e., Lilis), who wishes to bring on [enemy] camps to slaughter the children of Israel…. Upon which the disciples all spoke up, saying, “May the Merciful One spare us! May the Merciful One spare us!”
In these generations this iniquity is very widespread, to our chagrin. Many preachers deliver public lectures based upon false premises and ideas that are not clear. They blind the eyes of the populace, receiving their praise and glory while exchanging the eternal world for this transitory life. Moreover, they bring on all the evil decrees mentioned above. Whoever fears the word of Hashem will reckon the great loss and damage that he causes against the reward he receives, whether it be honor or financial remuneration in this world, the world of transitory existence. All the honor he receives in this world in response to his lecture will be like a thorn or bramble pricking at his soul. One day a great and fearful darkness will suddenly fall upon him and no light will appear for him thereafter. Woe to him for the shame and disgrace he will experience on the day appointed for his end! These darshanim will certainly not merit hearing the Torah insights of the lecture that the Holy One Blessed is He will deliver in the future, as is related in the Midrash (Osiyos deRabbi Akiva, Version I, Letter 7; Yalkut Yeshayahu 429):
In the future the Holy One Blessed is He will sit in the Garden of Eden and interpret the Torah’s secrets. And all the righteous will sit before Him while all the hosts of Heaven stand before Him to the right of the Holy One Blessed is He and the sun and the moon, the planets and constellations to His left. Then the Holy One Blessed is He will interpret for them the meanings behind the new Torah that He will one day deliver to them by the hand of the righteous Moshiach. After the lecture Zerubavel ben She’altieil will stand upon his feet and proclaim, Yisgadal veyiskadash shmei rabbah, etc. (“May His great name be magnified and sanctified, etc.”). His voice will travel from one end of the universe to the other and all the inhabitants of the universe will answer Amein, yehei shmei rabba mevorach le’olam ule’olmei olmaya (“Amein, may His great name be blessed for ever and ever”). Even the wicked of Israel and the righteous of the nations of the world who remain in Gehinnom will answer, Amein, yehei shmei rabba. And they will be saved in the merit of their response of Amein, yehei shmei rabba.
Therefore a person should be very careful only to say true Torah in his lectures and to establish true premises. Let Hashem’s Torah be in his mouth and then he will merit hearing true Torah insights from the mouth of the Holy One Blessed is He. Amein, so may it be His will.
יְשַׁעְיָהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם, אָמַר (יְשַׁעְיָה סו, כב): "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה, עֹמְדִים לְפָנַי וְגוֹ'". וּבֵאֵר הַזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית (בָּהַקְדָּמָה, דַּף ה, א): מִי שֶׁהוֹלֵךְ בְּדֶרֶךְ תָּם וְיָשָׁר וְעוֹבֵד ה' בְּכָל לְבָבוֹ וּבְכָל נַפְשׁוֹ וּבְכָל מְאֹדוֹ, וְלוֹמֵד תּוֹרָה לִשְׁמָהּ, וּמְחַדֵּשׁ תּוֹרָה שֶׁל אֱמֶת לְפִי שִׂכְלוֹ, עַל פִּי הַקְדָּמוֹת אֲמִתִּיּוֹת וּבְרוּרוֹת, וּמְדַקְדֵּק הֵיטֵב שֶׁהַדָּבָר שֶׁחִדֵּשׁ בַּתּוֹרָה, לֹא יִהְיֶה בּוֹ שׁוּם סָפֵק וּשְׂפַת שֶׁקֶר, חַס וְשָׁלוֹם, אָז הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ מְאֹד בּוֹ וּבְתוֹרָתוֹ.
The prophet Yeshayahu, peace be upon him, said, “For as the new Heaven and the new earth that I will make stand before Me, etc.” (66:22). The Zohar explains in Parashas Bereishis (Introduction 5a) that when a person goes along the path of innocence and righteousness, serving Hashem with all his heart, with all his soul and with all his might, studying Torah with pure motives and revealing true insights according to his intellect, based upon true and clear premises, being extremely careful that there is no doubt or falsehood, Heaven forbid, in his insights. Then the Holy One Blessed is He rejoices greatly both in that man and in his Torah.
וְכָל חִדּוּשׁ וְחִדּוּשׁ שֶׁמְּחַדֵּשׁ הָאָדָם בַּתּוֹרָה, עוֹלֶה וְעוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְעַטֵּר לֵיהּ וּמְנַשֵּׁק וּמְעַטֵּר לֵיהּ בְּכַמָּה עִטְרִין, וְעוֹשֶׂה מֵהֶן שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה מֵהַאי מִלִּין חַדְתִּין, וְהֵן עוֹמְדִין לְפָנָיו, כְּדֵי שֶׁיִּהְיוּ בָּהֶן עֵינֵי ה' תָּמִיד לְהַשְׁגִּיחַ עַל יָדָן בְּהַשְׁגָּחוֹת פְּרָטִיּוֹת, וּכְדֵי שֶׁלֹּא יִתְקַנְּאוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת, חוֹפֶה וּמְכַסֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא, עַד שֶׁנַּעֲשֶׂה בָּהֶן שָׁמַיִם וָאָרֶץ הַחֲדָשָׁה. וְזֶהוּ שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה נא, טז): "וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ". וּבְאֹפֶן שֶׁלֹּא יִתְגָּאֶה, חַס וְשָׁלוֹם, בַּאֲשֶׁר שֶׁלּוֹמֵד וּמְחַדֵּשׁ חִדּוּשֵׁי תּוֹרָה, כִּדְאִיתָא בַּזֹּהַר, פָּרָשַׁת תְּרוּמָה (דַּף קכט, א):
Each and every Torah insight that a person reveals ascends On High and stands before the Holy One Blessed is He. The Holy One Blessed is He kisses it and crowns it with several crowns, creating from it a new heaven and a new earth. These then stand before Him in order that His eyes may be upon them continually to watch over him personally by means of them. And in order that the ministering angels not be jealous of him, the Holy One Blessed is He covers over and conceals those insights until He has fashioned from them the new Heaven and the new earth. This is what is meant by the verse, “And with My hand I have covered you to plant heaven and to found the earth” (Yeshayahu 51:16). But this applies only if he does not become conceited over his learning and the novel insights he has revealed, Heaven forbid, as the Zohar teaches in Parashas Terumah (129a):
כְּשֶׁמַּגִּיעִין יִשְׂרָאֵל לוֹמַר סִדְרָא דִּקְדֻשָּׁה, בְּאוֹתָהּ שָׁעָה מַכְרִיזִין לְמַעְלָה: עֶלְיוֹנִים וְתַחְתּוֹנִים אַצִּיתוּ! מָאן אִיהוּ גַּס רוּחָא בְּמִלִּין דְּאוֹרַיְתָא, מָאן אִיהוּ דְּכָל מִלּוֹי בְּגִין לְמִגְנָא בְּמִלִּין דְּאוֹרַיְתָא, דְּבַר־נָשׁ בָּעֵי לְמֶהֱוֵי שָׁפָל בְּהַאי עָלְמָא בְּמִלִּין דְּאוֹרַיְתָא, דְהָא לֵית גָּבְהוּ בְּאוֹרַיְתָא אֶלָּא בְּעָלְמָא דְּאָתֵי. עַד כָּאן לְשׁוֹנוֹ. וְיֵשׁ לִתֵּן טַעַם לְמַה שֶּׁהַכְּרוּז נִכְרָז דַּוְקָא בְּשָׁעָה שֶׁאוֹמְרִים קְדֻשָּׁה דְּסִדְרָא בְּצִבּוּר, בַּעֲבוּר דְּקַיְּמָא לָן (סוֹטָה מט, א), שֶׁהָעוֹלָם קָאֵי אַסִּדְרָא דִּקְדֻשָּׁה, וְזֶה שֶׁמִּתְגָּאֶה, הוּא מַחֲרִיב עוֹלָמוֹת, כִּי הַמִּתְגָּאֶה בְּדִבְרֵי תּוֹרָה, גּוֹרֵם לוֹמַר הַקְדָּמוֹת שָׁוְא וָשֶׁקֶר, וְדוֹרֵשׁ רַק לְהִתְפָּאֵר בִּדְבַר חִדּוּשׁ אַף שֶׁאֵינוֹ אֱמֶת.
The moment Yisroel begin reciting the Kedushah of Uvo Letziyon it is announced On High: “Listen O lofty ones and lowly ones! Who is the one who is arrogant in matters of Torah? Who is the one whose words are only a means to lord over others through words of Torah?” For a human being must be humble in this world in matters of Torah, for there is no exaltation in Torah except in the World to Come! There is a reason why this announcement is made specifically when the congregation recites the Kedushah in the prayer of Uvo Letziyon. The Sages teach that the world is only sustained by this Kedushah (Sotah 49a). Yet this person through his pride is destroying the world because arrogance in Torah causes one to establish vain and false premises. He makes interpretations solely for the sake of glorying in his insight, even though it is not true.
וְהִנֵּה בּוֹא וּרְאֵה מַה שֶּׁכָּתוּב בְּסֵפֶר הַזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית (בָּהַקְדָּמָה, דַּף ה, א), עַל הַמְחַדֵּשׁ בַּתּוֹרָה עַל פִּי הַקְדָּמוֹת שְׁקָרִים:
Come see what is written in the Zohar, Parashas Bereishis (Introduction 5a) regarding one who creates insights from the Torah based upon false premises:
אֵלּוּ הֵן דִּבְרֵי דֹּפִי, וְכַד סַלְקִין בַּאֲוִירָא דְּעָלְמָא, מִיָּד נָפְקָא לְגַבַּיְהוּ סַמָּאֵ"ל, הַנִּקְרָא "אִישׁ תַּהְפּוּכוֹת" (מִשְׁלֵי טז, כח) וְ"לָשׁוֹן שֶׁקֶר" (שָׁם יב, יט), הוּא מִתְגַּבֵּר וְיוֹצֵא לְגַבֵּי מִלִּין אִלֵּין מִנּוּקְבָּא דִתְהוֹמָא רַבָּא, וְדָלֵיג לְגַבַּיְהוּ חֲמֵשׁ מֵאוֹת פַּרְסָאוֹת, וְנָטֵיל מִלִּין אִלֵּין דְּשִׁקְרָא, וְעָבֵיד בְּהוֹן רָקִיעַ דְּשָׁוְא דְּאִיקְרֵי "תֹּהוּ", וְשָׁאטִין בְּהַהוּא רָקִיעַ הַאי "אִישׁ תַּהְפּוּכוֹת", שִׁית אַלְפֵי פַּרְסָה בַּחֲדָא זִמְנָא. וְכֵיוָן דְּהַהוּא רָקִיעַ קָאֵים, נָפְקָת לְקַדְמַיְהוּ אֵשֶׁת זְנוּנִים — לִילִית הָרְשָׁעָה, וְהוֹלֶכֶת וּמִתְחַזֶּקֶת גַּם כֵּן בְּהַאי רָקִיעַ, וּמִתְחַבֵּר וּמִשְׁתַּתֵּף עִמָּהּ כַּמָּה אֲלָפִים וּרְבָבוֹת מַשְׁחִיתִים, וְשָׁאטִין בְּהַהוּא רָקִיעַ כָּל הָעוֹלָם בְּרֶגַע אֶחָד, וּמִתְלַבְּשִׁים אֵלּוּ חֵילוֹת בִּישִׁין שֶׁל מַשְׁחִיתִים וְנוֹפְלִין עַל יִשְׂרָאֵל וְהוֹרְגִין הֶרֶג רַב.
These are words of vanity. And when they come out into the atmosphere of the world the Samech Mem, who is called “a man of deceit” (Mishlei 16:28) and a “false tongue” (Mishlei 12:19), comes out to meet them. He summons his strength and goes out towards those words from the opening of the deep chasm and leaps towards them five hundred parsaos. He takes these words of falsehood and makes from them a firmament of vanity called “Chaos” and floats about that firmament, this “man of deceit,” six thousand parsaos at a time. Once that firmament is established the wanton wife, the wicked Lilis, goes out to meet them. She, too, goes along increasing in strength in that firmament. Then thousands and myriads of destroyers join with her and enter into partnership with her. In that firmament they are able to traverse the entire world in a moment. These evil troops of destroyers dress up as the troops of the nations of the world and fall upon Yisroel committing great slaughter.
וּבִכְלָל זֶה הוּא גַּם כֵּן, הַמַּכְנִיס עַצְמוֹ לִהְיוֹת מוֹרֵה הוֹרָאָה, וְלֹא הִגִּיעַ לְהוֹרָאָה, וּבִגְלַל זֶה בָּאִים גַּם כֵּן גְּזֵרוֹת רָעוֹת עַל שׂוֹנְאֵי יִשְׂרָאֵל. וְעַל זֶה נֶאֱמַר (מִשְׁלֵי ז, כו): "כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרוּגֶיהָ". וְכָל זֶה גּוֹרֵם הַמּוֹרֶה הוֹרָאָה וְלֹא הִגִּיעַ לְהוֹרָאָה, אוֹ מִי שֶׁמְּחַדֵּשׁ בְּדִבְרֵי תּוֹרָה בְּהַקְדָּמוֹת שְׁקָרִים וּדְבָרִים שֶׁאֵינָן שֶׁל אֱמֶת. וְעַל כֵּן אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְתַלְמִידָיו:
Included in the same category are those who put themselves forward as halachic authorities although they are not yet qualified to issue rulings. This also causes terrible decrees to befall the “enemies” of Yisroel (i.e., Yisroel themselves). Concerning this was it written, “For she has caused many to fall as corpses and tremendous are all those whom she has killed” (Mishlei 7:26). All this is brought about by one who issues rulings before he is qualified to do so or by one who reveals insights into the Torah based upon false premises and ideas that are not true. For this reason Rabbi Shimon bar Yochai said to his disciples (Zohar, ibid.):
בְּמָטוּתָא מִנַּיְכוּ, דְּלָא תַפְקִין מִפּוּמַיְכוּ מִלִּין דְּאוֹרַיְתָא דְּלָא יְדַעְתּוּן וְלָא שְׁמַעְתּוּן מֵאִילָנָא רַבְרְבָא, בְּגִין דְּלָא תֶּהֶווּן גַּרְמִין לְהַאי חַטָּאָה, דְּבָעֵי לְמֵבִיא אֻכְלְסִין עַל יִשְׂרָאֵל וְגוֹ'. פָּתְחוּ הַתַּלְמִידִים כֻּלְּהוּ וַאֲמַרוּ: רַחֲמָנָא לְשֵׁיזְבָן! רַחֲמָנָא לְשֵׁיזְבָן! עַד כָּאן לְשׁוֹנוֹ.
I beg of you, do not allow out of your mouths words of Torah that you did not learn and did not hear from a great “tree” (i.e., a great scholar) in order that you will not incite that sinful one (i.e., Lilis), who wishes to bring on [enemy] camps to slaughter the children of Israel…. Upon which the disciples all spoke up, saying, “May the Merciful One spare us! May the Merciful One spare us!”
וְהִנֵּה בַּדּוֹרוֹת הָאֵלּוּ הֶעָווֹן הַזֶּה מָצוּי בַּעֲווֹנוֹתֵינוּ הָרַבִּים, שֶׁהַרְבֵּה בְּנֵי אָדָם דּוֹרְשִׁים בָּרַבִּים עַל פִּי הַקְדָּמוֹת שְׁקָרִים וּדְבָרִים שֶׁאֵינָם בְּרוּרִים, וּמְסַמִּים עֵינֵיהֶם שֶׁל הַבְּרִיּוֹת, וּמִתְקַלְּסִים וּמִתְפָּאֲרִים מִפִּי הַבְּרִיּוֹת, וּמַחֲלִיפִים חַיֵּי עוֹלָם בִּשְׁבִיל חַיֵּי שָׁעָה, וְגוֹרְמִים גְּזֵרוֹת רָעוֹת, כַּנִּזְכָּר לְעֵיל. וְהַיָּרֵא דְּבַר ה' יִהְיֶה מְחַשֵּׁב הַהֶפְסֵד וְהַהֶזֵּק הַגָּדוֹל שֶׁגּוֹרֵם כְּנֶגֶד שְׂכַר הַכָּבוֹד אוֹ שְׂכַר הַמָּמוֹן בָּעוֹלָם הַזֶּה, שֶׁהוּא חַיֵּי שָׁעָה. וְכָל הַכָּבוֹד שֶׁעוֹשִׂין לוֹ הָעוֹלָם בַּעֲבוּר דְּרוּשׁ זֶה, הוּא קוֹץ וְדַרְדָּר לְנִשְׁמָתוֹ, וּפִתְאֹם יָבוֹא עָלָיו אֵימָה חֲשֵׁכָה גְּדוֹלָה, וְלֹא יוֹפִיעַ לוֹ אוֹר, וְאוֹי וַי תִּהְיֶה לְאוֹתָהּ בּוּשָׁה וּכְלִמָּה בְּיוֹם פְּקֻדָּתוֹ. וְאֵלּוּ הַדַּרְשָׁנִים, בְּוַדַּאי לֹא יִזְכּוּ לִשְׁמֹעַ לֶעָתִיד הַדְּרוּשׁ מֵחִדּוּשֵׁי תּוֹרָה, שֶׁיֵּצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּדְאִיתָא בַּמִּדְרָשׁ (אוֹתִיּוֹת דְּרַבִּי עֲקִיבָא, אוֹת ז):
In these generations this iniquity is very widespread, to our chagrin. Many preachers deliver public lectures based upon false premises and ideas that are not clear. They blind the eyes of the populace, receiving their praise and glory while exchanging the eternal world for this transitory life. Moreover, they bring on all the evil decrees mentioned above. Whoever fears the word of Hashem will reckon the great loss and damage that he causes against the reward he receives, whether it be honor or financial remuneration in this world, the world of transitory existence. All the honor he receives in this world in response to his lecture will be like a thorn or bramble pricking at his soul. One day a great and fearful darkness will suddenly fall upon him and no light will appear for him thereafter. Woe to him for the shame and disgrace he will experience on the day appointed for his end! These darshanim will certainly not merit hearing the Torah insights of the lecture that the Holy One Blessed is He will deliver in the future, as is related in the Midrash (Osiyos deRabbi Akiva, Version I, Letter 7; Yalkut Yeshayahu 429):
עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לֵישֵׁב בְּגַן עֵדֶן וְדוֹרֵשׁ סִתְרֵי תּוֹרָה, וְכָל הַצַּדִּיקִים יוֹשְׁבִים לְפָנָיו, וְכָל פָּמַלְיָא שֶׁל מַעְלָה עוֹמְדִים לְפָנָיו מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְחַמָּה וּלְבָנָה וְכוֹכָבִים וּמַזָּלוֹת מִשְּׂמֹאלוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא דּוֹרֵשׁ לָהֶם טַעֲמֵי תּוֹרָה הַחֲדָשָׁה, שֶׁעָתִיד לִתֵּן לָנוּ עַל יְדֵי מְשִׁיחַ צִדְקֵנוּ. וְאַחַר הַדְּרָשָׁה, יַעֲמֹד זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַל רַגְלָיו וְיֹאמַר: "יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמֵיהּ רַבָּא וְכוּ'", וְקוֹלוֹ יִהְיֶה הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְכָל בָּאֵי עוֹלָם עוֹנִין: "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא". וְאַף רְשָׁעִים שֶׁל יִשְׂרָאֵל וְצַדִּיקֵי אֻמֹּת הָעוֹלָם שֶׁנִּשְׁתַּיְּרוּ בַּגֵּיהִנָּם, יִהְיוּ עוֹנִין: "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא", וְנִצּוֹלִין בִּזְכוּת עֲנִיַּת שֶׁל "אָמֵן יְהֵא שְׁמֵיהּ רַבָּא". עַד כָּאן לְשׁוֹנוֹ.
In the future the Holy One Blessed is He will sit in the Garden of Eden and interpret the Torah’s secrets. And all the righteous will sit before Him while all the hosts of Heaven stand before Him to the right of the Holy One Blessed is He and the sun and the moon, the planets and constellations to His left. Then the Holy One Blessed is He will interpret for them the meanings behind the new Torah that He will one day deliver to them by the hand of the righteous Moshiach. After the lecture Zerubavel ben She’altieil will stand upon his feet and proclaim, Yisgadal veyiskadash shmei rabbah, etc. (“May His great name be magnified and sanctified, etc.”). His voice will travel from one end of the universe to the other and all the inhabitants of the universe will answer Amein, yehei shmei rabba mevorach le’olam ule’olmei olmaya (“Amein, may His great name be blessed for ever and ever”). Even the wicked of Israel and the righteous of the nations of the world who remain in Gehinnom will answer, Amein, yehei shmei rabba. And they will be saved in the merit of their response of Amein, yehei shmei rabba.
עַל כֵּן יִהְיֶה הָאָדָם נִזְהָר לִדְרשׁ תּוֹרַת אֱמֶת, וּלְהַקְדִּים הַקְדָּמוֹת שֶׁל אֱמֶת, וְתִהְיֶה תּוֹרַת ה' בְּפִיהוּ, וְיִהְיֶה זוֹכֶה לִשְׁמֹעַ חִדּוּשֵׁי תּוֹרָה שֶׁל אֱמֶת מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמֵן, כֵּן יְהִי רָצוֹן.
Therefore a person should be very careful only to say true Torah in his lectures and to establish true premises. Let Hashem’s Torah be in his mouth and then he will merit hearing true Torah insights from the mouth of the Holy One Blessed is He. Amein, so may it be His will.