Rabbi Shimon prays that revealing the mysteries as he has done will please God. This leads into an interpretation of the mystery of 'thought'. He explains it this way: The supernal thought desires above all to pursue the source of illumination and to illuminate it with its own light, but there is a veil between them. Light pursues the supernal thought but can reach only as far as the veil, not beneath it. The supernal thought itself is considered unknown, its illumination strikes the illumination of the veil so that they shine together. This causes nine chambers to be formed, that are described only by what they are not. All nine lights that stand in the thought of Arich Anpin desire only to pursue the nine chambers in which are found all the secrets of the faith. The lights of the mystery of the supernal thought above and below are all called 'infinity' - here neither desire nor thought are found. When thought shines it is not known by whose light, but it is concealed in Binah and shines upon whoever it shines. The thought and the person enter each other until they are joined as a complete whole. During the sacrifice on the altar all grades are moving up, and thought is then 'bedecked by infinity,' since the illumination by which the supernal thought shines is called 'infinity'. Everything takes its existence from this completely unknown illumination. Rabbi Shimon speaks again about 'the End of all Flesh,' or the Other Side. He says that there is a joyful bond between Binah and Arich Anpin, on earth between male and female, and between Briyah, Yetzirah and Asiyah. He talks again about the sacrifice of the goat during each new moon, and about how the 'End of all Flesh' desires only flesh; the soul goes up to another place. Rabbi Shimon tells us that a righteous man is in himself a sacrifice for atonement, therefore he atones for the whole world. He turns to "Then a cloud covered the Tent of Meeting," telling us that when the cloud covered the Tabernacle the Shechinah dwelled on the earth and the spirit of defilement, the End of all Flesh, was removed from the world. If the wicked did not draw the spirit of defilement back into the world, it would stay away. Lastly, we learn that in the future God will remove the spirit of defilement, as in: "He will destroy death for ever." Rabbi Shimon ends Pequdei with a blessing to Hashem.