Comentario citado sobre Sofonías 3:9

There is also a similarity between the Yom Kippur and Passover rituals. In addition to the rituals of Yom Kippur, there are three types of offerings which are performed all year long: the Tamid, the Minchat Kohen, and the Musaf offering. These offerings are offered on all the holidays as we learn in Parshat Pinchas (Numbers 28-29). The special offerings for Yom Kippur are enumerated in Parshat Acharei Mot. (Leviticus 16) Similarly at the Seder there are those rituals which are regular practices: netilah (washing the hands), motzi (the blessing for the bread/matzah), and birkat hamazon (the grace after the meals). There is also the additional ritual which is performed on other festivals - kiddush. And there are also the special rituals that relate uniquely to Passover.
On Yom Kippur, the High Priest entered the Holy of Holies to fulfill the required rituals four times: to bring the incense, to bring the blood of the bull, to bring the blood of the goat, and to bring out the coal pan. On Passover night there are four parts to the Seder, based around the four cups of wine. The four parts of these two ceremonies represent the four periods of
1) The first represents the period between the creation of the first human being and revelation at Mount Sinai. The period from the forefathers until Sinai is connected to the bringing of the incense on Yom Kippur. Like the incense, which is not a ritual of atonement but is beloved to the Holy One more than any of the other offerings, the period of the forefathers is most beloved to God. It represents the first entrance into the Holy of Holies. On Passover, Kiddush alludes to the forefathers who were holy and who sanctified the world just as the Kiddush sanctifies the day.
2) The second period is from the giving of the Torah until the coming of the Messiah. This period is connected to the offering of the bull. The bull represents Abraham and his offspring who are in need of atonement. The second part of the Seder, Maggid alludes to the present time for Israel in which they are commanded to learn, to observe, and to keep the Torah.
3) The third period in history is from the coming of the Messiah until Olam Habah, the World to Come. The goat offering alludes to Esau. With the coming of the Messiah, the other nations will find atonement as is stated in scripture: "For then I will make the people pure of speech, so that they all invoke the name of the Lord." (Zephaniah 3:9) The third part of the Seder Birkat HaMazon, the grace after the meal, represents the days of the Messiah, since it is stated: "I will raise the cup of deliverance and invoke the name of the Lord." (Ps. 116:13) Similarly, it is stated, "You shall eat, and be satisfied, and you shall bless." (Deut. 8:10) In the days of the Messiah the people of Israel shall be satisfied by all the good of this world, as it is stated: "And you shall eat your fill and praise the name of the Lord your God who dealt so wonderfully with you; My people shall be ashamed no more." (Joel 2:26)
4) The fourth and final period in human history is Olam Habah, the World to Come. The World to Come is connected to the fourth time the High Priest entered the Holy of Holies. This time there was no ritual; only the removal of the coal pan to make clear that the temple service was completed. Similarly, in the World to Come there will no longer be the Temple Service. The fourth part of the Seder begins with Hallel which alludes to the World to Come. There is no eating and drinking in this phase of the Seder. Rather, the righteous sit together and enjoy the Divine Presence, praising their creator just as scripture says in the following verse: "On that day they shall say, 'This is our God; we trust Him, and He delivers us. This is the Lord in whom we trust. Let us rejoice and exult in His deliverance.'" (Isaiah 25:9)

“A half-shekel” [30:13]. Moses made a coin out of silver for himself because he was a king in Israel. The custom of the kings was that each one made a separate coin as a memorial. It was called the holy shekel because weights of holiness were weighed with this coin. When someone had a firstborn son to redeem, they weighed five shekels and also other positive commandments used this coin as a weight. Therefore, it was called the holy shekel because it was used for positive commandments from the Torah. We call the language of the Torah the holy language, because it is the holy language that the Holy One spoke with the prophets, only in the holy language. Similarly, the names of the Holy One are only in the holy language. The name of the angels are also only in the holy language. The world was created in the holy language and when the Messiah will come again, the whole world and all the nations will speak the holy language, as the verse says, “for then I will make the people pure of speech, so that all invoke the Lord by name” [Zephaniah, 3:9]. Why did they give a coin of a half shekel? This is because Israel had worshiped the Golden Calf and transgressed ten commandments of the Holy One. Each half shekel had ten gerah. Therefore, each one brought ten gerah to atone for the ten commandments that they transgressed. Therefore, they brought a half shekel because Israel transgressed in the middle of the day, just as they made the Golden Calf for half a day.³Bahya, Exodus, 30:13.

When Torah shall emanate from Me The words of the prophets are Torah, and the judgments shall eventually mean tranquility and rest for the peoples for whom I will turn a pure language to serve Me.

Neither shall he weaken nor shall he be broken Heb. וְלֹא יָרוּץ, like לֹא יֵרָצֵץ, he shall not be broken, “for the earth shall be full of knowledge of the Lord as water covers the seabed” (supra 11:9). And they shall obey them, as the matter is stated (Zeph. 3:9): “For then I will make the nations pure of speech etc.” That is what follows: And for his instruction islands shall long. They shall all obey his instruction.

ה׳ אלהינו ה' אחד means, The Lord who is now our God and not the God of the other peoples of the world, He will at some future time be the One (sole) ה׳, as it is said, (Zephaniah 3:9) “For then I will turn to the peoples a pure language that they may all call upon the name of the Lord", and it is further said, (Zechariah 14:9) “In that day shall the Lord be One (אחד) and His name One" (cf. Sifrei Devarim 31:10).

He will judge peoples with equity Those whom he will turn into a clear tongue (Zeph. 3:9).