IN THE SEVENTH MONTH IN THE FIRST DAY OF THE MONTH. R. Isaac said: ‘Blessed are Israel in that God has drawn them near to Him from a far place, as it says, “And Joshua said unto the people, Thus saith the Lord, the God of Israel, Your fathers dwelt of old beyond the River” (Joshua 24, 2), and a little further on it says, “And I took your father Abraham from beyond the River” (Ibid. 3). Now these verses require consideration. Did not the Israelites, and still more Joshua, know all this? Then why did God tell it to them?
Great kindness did God show Israel in choosing the patriarchs and making them a supernal holy chariot for his glory and bringing them forth from the supernal precious holy River, the lamp of all lamps, that he might be crowned with them. Also it says, “I took your father Abraham from beyond the River” (Ibid. 4), because Abraham did not cleave to that River as Isaac clave to his side.
Now, although this River is not judgement, yet chastisements issue from its side, and when Isaac takes hold of his sons, then higher and lower angels assemble for judgement, and the throne of judgement is set up and the Holy King takes his seat thereon and judges worlds. Then is the time to “blow up the trumpet on the new moon, at the appointed time on our solemn feast day” (Ps. 81, 4): for happy are Israel who know how to remove the throne of judgement and set up the throne of mercy; and wherewith? With the shofar.
R. Abba, as he was once studying with R. Simeon, said to him: ‘Many times have I inquired concerning the significance of the shofar, but I have never yet received a satisfactory answer.’ R. Simeon replied: ‘The true explanation is this. Why Israel have to use a ram’s horn on this day and not any other is this, that we know to what place the horn belongs, and we do not desire to awaken judgement. For, as we have learnt, by word and deed we have to awaken secret powers.
Now when the supernal Shofar, in which is the illumination of all, removes itself and does not shine upon the sons, then judgement is awakened and the thrones are set up for judgement, and Isaac strengthens and prepares himself for judgement. But when this Shofar rouses itself and men repent of their sins, it behoves them to blow the shofar below, and the sound thereof ascends on high and awakens another supernal Shofar, and so mercy is awakened and judgement is removed.
With the first blast the voice goes forth and makes its way upwards to the firmaments, breaking through lofty mountains till it reaches Abraham, on whose head it rests so that he awakes and prepares himself for the throne, where the Father and Mother appoint him to his station.
Then there goes up a second mighty blast to break down wrath, being itself of broken notes, and all chastisements that stand in its way as it ascends to Isaac are broken. Then Isaac awakens and beholds Abraham preparing the throne and standing before it, and then he also is chastened and his severity is abated. And on this he who blows the shofar should concentrate his mind, so as to break the strength of stern judgement.
With the third blast the voice issues and ascends and cleaves the firmaments, till it reaches the head of Jacob, who thereupon awakens and sees Abraham ready on the other side. Then both take hold of Isaac, one on one side and one on the other, so that his violence cannot break forth. These three blasts form one series.
In the next series a voice goes forth and ascends and takes hold of Abraham and brings him down to the place where the harshness of Isaac abides and sets Abraham in the midst thereof.
With the second blast goes forth a broken voice, not so powerful as the first; not that it is weaker, but because it does not approach Isaac like the previous one, but only the lower court, which is weaker; and they all see Abraham among them and are humbled.
With the third blast a voice issues and rises till it forms a crown on the head of Jacob, whom it brings down to the place where those powers of judgement are, so that Abraham faces them on one side and Jacob on the other, and they being in the middle are rendered more lenient. These form the second series.
The last series has to take them back to their places and to place Isaac between them as before, since it is necessary to fix him in his place so that he should not leave it in his violent mood. In this way all punishments are kept in check and mercy is awakened.
This is the purpose which these blasts should serve, being accompanied by repentance before God. Thus when Israel produce the blasts of the shofar with proper devotion, the supernal Shofar returns and crowns Jacob so that all is properly arranged. Another throne is set up and joy is universally diffused and God has mercy on the world. Happy are Israel who know how to divert their Master from justice to mercy and to be the instruments for establishing all worlds.
Corresponding to the three series of blasts three books are opened above on this day, and just as mercy is awakened and punishments are restrained and put back in their place above, so below in the same way harsh punishments are kept back and removed from the world. And what are these? These are the irremediably wicked who are inscribed at once for death.’ Said R. Abba: ‘Assuredly this is the true explanation of the matter. Blessed be God that I asked for and obtained this instruction.’
R. Judah said: ‘It is written, A MEMORIAL OF BLOWING OF TRUMPETS. We make a memorial by the concentration of our mind and thought. Israel make a memorial below by an appropriate ceremony, so as to arouse a corresponding reaction above.’
R. Eleazar said: ‘This day is called “the concealing (keseh) for the day of our feast”, because the moon is still covered and does not shine.1Cf. T. B. Rosh Hashanah, 8b. Through what then will it shine? Through repentance and the sound of the shofar, as it is written, “Blessed is the people that know the trumpet sound, because, O Lord, they shall walk in the light of thy countenance” (Ps. 89, 15).
(ויקרא כ״ג:כ״ד) בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ, רִבִּי יִצְחָק פָּתַח, (תהילים פ״א:ד׳) תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לוֹן לְגַבֵּיהּ, מִן כָּל אוּמִין עוֹבְדֵי עֲבוֹדָה זָרָה, וְאִתְרְעֵי בְּהוּ, וּמֵאֲתַר רְחִיקָא קָרִיב לוֹן לְגַבֵּיהּ, הֲדָא הוּא דִכְתִיב, (יהושע כ״ד:ב׳) וַיֹּאמֶר יְהוֹשֻׁעַ אֶל כָּל הָעָם כֹּה אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם. לְאַחֲזָאָה, דְּהָא מֵאֲתַר רְחִיקָא אִתְרְעֵי בְּהוּ, וְקָרִיב לוֹן לְגַבֵּיהּ, וּכְתִיב, (יהושע כ״ד:ג׳) וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וְגוֹ'. הָנֵי קְרָאֵי אִית לְאִסְתַּכְּלָא בְּהוּ, וְכִי כָּל יִשְׂרָאֵל לָא הֲווֹ יַדְעֵי דָּא, וְכָל שֶׁכֵּן יְהוֹשֻׁעַ.
IN THE SEVENTH MONTH IN THE FIRST DAY OF THE MONTH. R. Isaac said: ‘Blessed are Israel in that God has drawn them near to Him from a far place, as it says, “And Joshua said unto the people, Thus saith the Lord, the God of Israel, Your fathers dwelt of old beyond the River” (Joshua 24, 2), and a little further on it says, “And I took your father Abraham from beyond the River” (Ibid. 3). Now these verses require consideration. Did not the Israelites, and still more Joshua, know all this? Then why did God tell it to them?
אֶלָּא אוֹרַיְיתָא כּוּלָהּ סָתִים וְגַלְיָא, כְּמָה דִּשְׁמָא קַדִּישָׁא סָתִים וְגַלְיָא, בְּגִין דְּאוֹרַיְיתָא כּוּלָהּ שְׁמָא קַדִּישָׁא הִיא, וְעַל דָּא אִיהִי סָתִים וְגַלְיָא. אִי יִשְׂרָאֵל וִיהוֹשֻׁעַ הֲווֹ יַדְעֵי, אֲמַאי כְּתִיב כֹּה אָמַר יְיָ'. אֶלָּא וַדַּאי סְתִימָא דְּמִלָּה, טִיבוּ סַגִּי עֲבַד קוּדְשָׁא בְּרִיךְ בְּיִשְׂרָאֵל, דְּאִתְרְעֵי בְּהוּ בַּאֲבָהָתָא, וְעָבִיד לוֹן רְתִיכָא קַדִּישָׁא עִלָּאָה לִיקָרֵיהּ, וְאַפִּיק לוֹן מִגּוֹ נַהֲרָא עִלָּאָה יַקִּירָא קַדִּישָׁא, בּוּצִינָא דְּכָל בּוּצִינִין, בְּגִין דְּיִתְעֲטָּר בְּהוּ. הֲדָא הוּא דִּכְתִּיב, כֹּה אָמַר יְיָ' בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם. הַנָּהָר: הַהוּא נָהָר דְּאִשְׁתְּמוֹדַע, וְאִתְיְידַע.
The inner meaning, however, is this.
מֵעוֹלָם, מַאי קָא בָּעֵי הָכָא. אֶלָּא לְאַחֲזָאָה חָכְמְתָא. מֵעֵבֶר הַנָּהָר מֵעוֹלָם, אֶלָּא הַהוּא נָהָר עוֹלָם אִקְרֵי. וְעַל דָּא, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, לְאַחֲזָאָה טִיבוּ וּקְשׁוֹט דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל. וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר מַאי קָא מַיְירֵי. אֶלָּא אַבְרָהָם לָא אִתְדְּבַק בֵּיהּ בְּהַהוּא נָהָר, כְּמוֹ יִצְחָק דְּאִתְדְּבַק בֵּיהּ בְּסִטְרֵיה לְאִתְתַּקְּפָא.
Great kindness did God show Israel in choosing the patriarchs and making them a supernal holy chariot for his glory and bringing them forth from the supernal precious holy River, the lamp of all lamps, that he might be crowned with them. Also it says, “I took your father Abraham from beyond the River” (Ibid. 4), because Abraham did not cleave to that River as Isaac clave to his side.
תָּא חֲזֵי, הַאי נָהָר, אַף עַל גַּב דְּלָאו אִיהוּ דִּינָא, דִּינִין נָפְקֵי מִסִּטְרֵיהּ, וְאִתְתָּקָפוּ בֵּיהּ. וְכַד יִצְחָק אִתְתָּקַּף (בדינוי) בִּבְנוֹי, כְּדֵין עִלָּאִין וְתַתָּאִין מִתְכַּנְּפֵי לְדִינָא, וְכוּרְסְיָיא דְּדִינָא אִתְתָּקַּן, וּמַלְכָּא קַדִּישָׁא יָתִיב עַל כּוּרְסְיָיא דְּדִינָא, וְדָאִין עָלְמָא, כְּדֵין, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּיַדְעִין לְסַלְּקָא כּוּרְסְיָיא דְּדִינָא, וּלְתַקְּנָא כּוּרְסְיָיא דְּרַחֲמֵי. וּבְמָּה. בַּשּׁוֹפָר.
Now, although this River is not judgement, yet chastisements issue from its side, and when Isaac takes hold of his sons, then higher and lower angels assemble for judgement, and the throne of judgement is set up and the Holy King takes his seat thereon and judges worlds. Then is the time to “blow up the trumpet on the new moon, at the appointed time on our solemn feast day” (Ps. 81, 4): for happy are Israel who know how to remove the throne of judgement and set up the throne of mercy; and wherewith? With the shofar.
רִבִּי אַבָּא הֲוָה יָתִיב קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן, אָמַר לֵיהּ, הָא זִמְנִין סַגִּיאִין שָׁאִילְנָא עַל הַאי שׁוֹפָר, מַאי קָא מַיְירֵי, וְעַד כָּאן לָא אִתְיְישַּׁבְנָא בֵּיהּ. אָמַר לֵיהּ, וַדַּאי הַאי הוּא בְּרִירָא דְּמִלָּה, דְּיִשְׂרָאֵל בַּעְיָין בְּיוֹמָא דְּדִינָא (נ"א דא), שׁוֹפָר, וְלָא קֶרֶן. בְּגִין דְּקֶרֶן הָא אִתְיְידַע בְּאָן אֲתַר אִיהוּ, וּלְאִתְדַּבְּקָא דִּינָא לָא בָּעֵינָא. אֲבָל הָא תָּנֵינָן, בְּמִלִּין וּבְעוֹבָדָא, בָּעֵינָן לְאַחֲזָאָה וּלְאַתְעֲרָא מִלִּין סְתִימִין.
R. Abba, as he was once studying with R. Simeon, said to him: ‘Many times have I inquired concerning the significance of the shofar, but I have never yet received a satisfactory answer.’ R. Simeon replied: ‘The true explanation is this. Why Israel have to use a ram’s horn on this day and not any other is this, that we know to what place the horn belongs, and we do not desire to awaken judgement. For, as we have learnt, by word and deed we have to awaken secret powers.
תָּא חֲזֵי, כַּד הַהוּא שׁוֹפָר עִלָּאָה, דִּנְהִירוּ דְּכֹלָּא בֵּיהּ, אִסְתַּלָּק וְלָא נָהִיר לִבְנִין, כְּדֵין דִּינָא אִתְּעַר, וְכֻרְסְוָון אִתְתְּקָנוּ לְבֵי דִּינָא, וְדָא שׁוֹפָר, אֵילוֹ דְּיִצְחָק אִקְרֵי, תּוּקְפֵיהּ דְּיִצְחָק, תּוּשְׁבַּחְתֵּיהּ דַּאֲבָהָן, כַּד אִסְתְּלַק הַהוּא שׁוֹפָר גָּדוֹל, דְּלָא יַנְקָא לִבְנִין, כְּדֵין יִצְחָק אִתְתָּקַּף, וְאִתְתָּקַּן לְדִינָא בְּעָלְמָא.
Now when the supernal Shofar, in which is the illumination of all, removes itself and does not shine upon the sons, then judgement is awakened and the thrones are set up for judgement, and Isaac strengthens and prepares himself for judgement. But when this Shofar rouses itself and men repent of their sins, it behoves them to blow the shofar below, and the sound thereof ascends on high and awakens another supernal Shofar, and so mercy is awakened and judgement is removed.
וְכַד אִתְּעַר הַאי שׁוֹפָר וְכַד בְּנֵי נָשָׁא תַּיְיבִין מֵחֲטָאֵיהוֹן, בַּעְיָין לְנַגְדָּא קוֹל שׁוֹפָר מִתַּתָּא, וְהַהוּא קָלָא סָלִיק לְעֵילָּא, כְּדֵין אִתְּעַר שׁוֹפָרָא אָחֳרָא עִלָּאָה, וְאִתְּעַר רַחֲמֵי, וְאִסְתַּלָּק דִּינָא. וּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא בְּשׁוֹפָר, לְאִתְּעָרָא שׁוֹפָרָא אָחֳרָא, וּלְאַפָּקָא בְּהַאי שׁוֹפָר לְתַתָּא, אִינּוּן קַלֵי, לְאַחֲזָאָה דְּכָל אִינּוּן קָלִין דִּלְעֵילָּא, דִּכְלִילָן כֻּלְּהוּ בְּהַהוּא שׁוֹפָר עִלָּאָה, יִתְּעֲרוּן לְנָפְקָא.
We must produce from this shofar below various sounds to arouse all the voices that are contained in the supernal Shofar,
וּבְהָנֵי קָלִין דִּלְתַתָּא, יָהֲבִין יִשְׂרָאֵל חֵילָא (לרחמי מתתא ואתער שופר גדול) לְעֵילָּא, וְעַל דָּא בָּעֵינָן לְזַמְּנָא שׁוֹפָר בְּיוֹמָא דָּא, וּלְסַדְּרָא קָלִין, לְכַוְּונָא בֵּיהּ בְּגִין לְאַתְעֲרָא שׁוֹפָר אָחֳרָא, דְּבֵיהּ כְּלִילָן קַלֵי לְעֵילָּא. (ולסדרא קלין בשופר).
and therefore we not only use the shofar on this day but arrange the blasts in a number of series.
סִדְרָא קַדְמָאָה, קָלָא נָפִיק, וּמִתְעַטָּר לְעֵילָּא, סָלִיק רְקִיעִין, וְאִתְבָּקַע בֵּין טוּרֵי רָמָאֵי, וּמָטֵי לְגַבֵּיהּ דְּאַבְרָהָם, וְשַׁרְיָא בְּרֵישֵׁיהּ, וְאִתְעַטָּר, וְאִתְּעַר הוּא, וְאַתְקִן לְכוּרְסְיָיא. וּבְסִפְרָא דְּאַגַּדְתָּא תָּנֵינָן, בְּשַׁעֲתָא דְּהַהוּא קָלָא קַדְמָאָה סָלִיק, אִתְּעַר וְאִתְעַטָּר אַבְרָהָם, וְאַתְקִן לְכוּרְסְיָיא, פַּקְדִין עָלֵיהּ אַבָּא. (ס"א אבא ואמא) אַבָּא.
With the first blast the voice goes forth and makes its way upwards to the firmaments, breaking through lofty mountains till it reaches Abraham, on whose head it rests so that he awakes and prepares himself for the throne, where the Father and Mother appoint him to his station.
אַדְּהָכִי, סַלְּקָא תִּנְיָינָא, תַּקִּיפָא (לחברא) לְתַּבְרָא תּוּקְפֵי רְגִיזִין. וְדָא סִדְרָא תִּנְיָינָא, הַהוּא קָלָא תְּבִירָא בְּתוּקְפוֹי. וּכְדֵין סַלְּקָא, וְכָל דִּינִין דְּאִתְּעָרוּן (ס"א דאתערען) קָמֵיהּ אִתְּבָּרוּ, עַד דְּסָלִיק לְאַתְרֵיהּ דְּיִצְחָק. כֵּיוָן דְּיִצְחָק אִתְּעַר, וְחָמֵי לְאַבְרָהָם מְתַקֵּן לְכוּרְסְיָיא לְקַיְּימָא קַמֵּיהּ, כְּדֵין אִתְכַּפְיָא, וְתָבַר תּוּקְפָּא קַשְׁיָא. וּבְהַאי, בָּעֵי מַאן דְּתָקַע, לְכַוְּונָא לִבָּא וּרְעוּתָא, בְּגִין לְתַּבְרָא חֵילָא וְתּוּקְפָּא דְּדִינָא קַשְׁיָא, הֲדָא הוּא דִּכְתִּיב, (תהילים פ״ט:ט״ז) אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה, יוֹדְעֵי תְרוּעָה וַדַּאי.
Then there goes up a second mighty blast to break down wrath, being itself of broken notes, and all chastisements that stand in its way as it ascends to Isaac are broken. Then Isaac awakens and beholds Abraham preparing the throne and standing before it, and then he also is chastened and his severity is abated. And on this he who blows the shofar should concentrate his mind, so as to break the strength of stern judgement.
סִדְרָא תְּלִיתָאָה, קָלָא נָפִיק, וְסָלִיק, וּבָקַע כָּל אִינּוּן רְקִיעִין, וְרַחֲמֵי מִתְעֲרָן, וּמָטֵי הַהוּא קָלָא לְרֵישֵׁיהּ דְּיַעֲקֹב וְיַעֲקֹב אִתְּעַר, וְחָמֵי לְאַבְרָהָם מִתְתַּקֵּן בְּגִיסָא אָחֳרָא, כְּדֵין אֲחִידָן תַּרְוַויְיהוּ בֵּיהּ בְּיִצְחָק, דָּא מֵהַאי סִטְרָא, וְדָא, מֵהַאי סִטְרָא וְלָא יַכְלִין תּוּקְפוֹי לְנָפְקָא לְבַר. וְהָנֵי תְּלָתָא סִדְרִין, כֻּלְּהוּ סִדְרָא חַד.
With the third blast the voice issues and ascends and cleaves the firmaments, till it reaches the head of Jacob, who thereupon awakens and sees Abraham ready on the other side. Then both take hold of Isaac, one on one side and one on the other, so that his violence cannot break forth. These three blasts form one series.
סִדְרָא אָחֳרָא, קָלָא נָפִיק, וְסָלִיק, וְנָטִיל לְאַבְרָהָם מֵאַתְרֵיהּ, וְנָגִיד לֵיהּ לְתַתָּא, לַאֲתַר דְּתוּקְפֵיהוֹן דְּיִצְחָק שַׁרְיָין וְקַיְימָן לֵיהּ לְאַבְרָהָם בְּגַוַויְיהוּ.
In the next series a voice goes forth and ascends and takes hold of Abraham and brings him down to the place where the harshness of Isaac abides and sets Abraham in the midst thereof.
סִדְרָא תִּנְיָינָא, נָפִיק קָלָא תְּבִירָא, לָא תַּקִּיפָא כְּקַדְמָאָה, לָא דְּחָלִישׁ הַהוּא קָלָא דְּתָקַע, אֶלָּא דְּהַהוּא קָלָא לָאו אִיהוּ לְגַבֵּי יִצְחָק בְּקַדְמִיתָא, דְּתַמָּן תּוּקְפָּא תַּקִּיפָא שַׁרְיָא, אֶלָּא לְגַבֵּי אִינּוּן בֵּי דִּינָא דִּלְתַתָּא, דְּאִינּוּן רְפוּיִין יַתִּיר, וְכֻלְּהוּ חָמָאן לְאַבְרָהָם לְגַבַּיְיהוּ, וְאִתְכַּפְיָין קַמֵּיהּ.
With the second blast goes forth a broken voice, not so powerful as the first; not that it is weaker, but because it does not approach Isaac like the previous one, but only the lower court, which is weaker; and they all see Abraham among them and are humbled.
אַדְּהָכִי, סִדְרָא תְּלִיתָאָה, קָלָא נָפִיק, וְסָלִיק, וְאִתְעַטָּר בְּרֵישֵׁיהּ דְּיַעֲקֹב, וְנָגִיד לֵיהּ לְתַתָּא לְהַהוּא אֲתַר דְּאִינּוּן גְּבוּרָאן שַׁרְיָין, וְקָאִים לָקֳּבְלַיְיהוּ, אַבְרָהָם מֵהַאי סִטְרָא, וְיַעֲקֹב מֵהַאי סִטְרָא, וְאִינּוּן בְּאֶמְצָעִיתָא. כְּדֵין אִתְכַּפְיָין כֻּלְּהוּ, וּמִשְׁתַּכְחִין (ס"א ומשתככי) בְּאַתְרַיְיהוּ. וְהָנֵי כֻּלְּהוּ סִדְרָא אָחֳרָא תִּנְיָינָא.
With the third blast a voice issues and rises till it forms a crown on the head of Jacob, whom it brings down to the place where those powers of judgement are, so that Abraham faces them on one side and Jacob on the other, and they being in the middle are rendered more lenient. These form the second series.
סִדְרָא בַּתְרָאָה, דְּבַעְיָיא לְסַלְּקָא לוֹן לְאַתְרַיְיהוּ, וּלְיַישְׁבָא (ס"א ולישרא) בֵּינַיְיהוּ לְיִצְחָק כְּמִלְּקַדְּמִין. בְּגִין דְּהַאי בָּעֵי לְיַשְּׁרָא לֵיהּ בַּאֲתְרֵיהּ, וְלָא יִפּוּק בְּתוּקְפוֹי לְבַר, כְּדֵין דִּינִין כֻּלְּהוּ אִתְכַּפְיָין, וְרַחֲמִין אִתְּעֲרוּ.
The last series has to take them back to their places and to place Isaac between them as before, since it is necessary to fix him in his place so that he should not leave it in his violent mood. In this way all punishments are kept in check and mercy is awakened.
עַל דָּא בָּעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא בְּהָנֵי קַלֵי, וּלְמֶהְדַר בְּתִיּוּבְתָּא קָמֵי מָארֵיהוֹן. כְּדֵין כַּד יִשְׂרָאֵל מְתַקְּנֵי וּמְסַדְּרֵי קָלִין בִּרְעוּתָא דְּלִבָּא כְּדְקָא יָאוּת, בְּשׁוֹפָרָא דָּא, אַהְדָּר הַהוּא שׁוֹפָר עִלָּאָה, וְכַד אַהְדָּר, מְעַטְּרָא לֵיהּ לְיַעֲקֹב, וְאִתְתָּקַּן כֹּלָּא. וְכוּרְסְיָיא אָחֳרָא רְמִיוּ, וּכְדֵין חֵידוּ אִשְׁתְּכַח בְּכֹלָּא, וְקוּדְשָׁא בְּרִיךְ הוּא מְרַחֵם עַל עָלְמָא. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דְּיַדְעִין לְנַגְדָּא וּלְאַמְשָׁכָא לְמָארֵיהוֹן, מִדִּינָא לְרַחֲמֵי, וּלְתַקְּנָא כֻּלְּהוּ עָלְמִין עַל יְדַיְיהוּ.
This is the purpose which these blasts should serve, being accompanied by repentance before God. Thus when Israel produce the blasts of the shofar with proper devotion, the supernal Shofar returns and crowns Jacob so that all is properly arranged. Another throne is set up and joy is universally diffused and God has mercy on the world. Happy are Israel who know how to divert their Master from justice to mercy and to be the instruments for establishing all worlds.
תָּא חֲזֵי, לָקֳבֵל דָּא, תְּלָתָא סִפְרִין פְּתִיחִין בְּיוֹמָא דָּא, וּכְמָה דְּרַחֲמִין מִתְעָרִין, וְדִינִין קַשְׁיָין אִתְכַּפְיָין וְעָאלִין לְדוּכְתַּיְיהוּ. כַּךְ הוּא לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא, דִּינִין קַשְׁיָין אִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא. וּמַאן אִינּוּן. אִלֵּין אִינּוּן רְשָׁעִים גְּמוּרִים, דְּאִינּוּן דִּינִין קַשְׁיָין דְּאִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא. וְעַל דָּא נִכְתָּבִים וְנֶחתָּמִים וְכוּ'. אָמַר רִבִּי אַבָּא, וַדַּאי דָּא הוּא בְּרִירָא דְּמִלָּה, בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא וְרַוַוחְנָא בְּהָנֵי מִילֵי.
Corresponding to the three series of blasts three books are opened above on this day, and just as mercy is awakened and punishments are restrained and put back in their place above, so below in the same way harsh punishments are kept back and removed from the world. And what are these? These are the irremediably wicked who are inscribed at once for death.’ Said R. Abba: ‘Assuredly this is the true explanation of the matter. Blessed be God that I asked for and obtained this instruction.’
אָמַר רִבִּי יְהוּדָה, כְּתִיב זִכְרוֹן תְּרוּעָה, זִכָּרוֹן עַבְדֵּינָן, לְכַוְּונָא לִבָּא וּרְעוּתָא, יִשְׂרָאֵל עַבְדִּין זִכָּרוֹן לְתַתָּא, בְּמָה. בְּעוֹבָדָא, בְּגִין דְּיִתְּעַר מִלָּה כְּהַהוּא גַּוְונָא לְעֵילָּא.
R. Judah said: ‘It is written, A MEMORIAL OF BLOWING OF TRUMPETS. We make a memorial by the concentration of our mind and thought. Israel make a memorial below by an appropriate ceremony, so as to arouse a corresponding reaction above.’
אָמַר רִבִּי אֶלְעָזָר, כְּתִיב (תהילים פ״א:ד׳) בַּכֶּסֶה לְיוֹם חַגֵּנוּ דְּאִתְכַּסְיָא בֵּיהּ סִיהֲרָא. וְהֵיךְ אִתְכַּסְיָא. אֶלָּא, כַּד קַיְּימָא עִיבָא, וְשִׁמְּשָׁא לָא נָהִיר, כְּדֵין סִיהֲרָא אִתְכַּסְיָא, וְלָא נָהִיר. וְעַל דָּא, מִקַּמֵּי עִיבָא שִׁמְשָׁא לָא נָהִיר, כָּל שֶׁכֵּן סִיהֲרָא דְּאִתְכַּסְּיָא וְלָא נְהִירָא. וְעַל דָּא בַּכֶּסֶה לְיוֹם חַגֵּנוּ, בְּהֵ"א, דְּאִתְכַּסְיָא סִיהֲרָא. וּבְמָה נָהִיר. כֹּלָּא בְּתִיּוּבְתָּא, וּבְקָל שׁוֹפָרָא, דִּכְתִּיב, (תהילים פ״ט:ט״ז) אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה כְּדֵין יְיָ' בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן.
R. Eleazar said: ‘This day is called “the concealing (keseh) for the day of our feast”, because the moon is still covered and does not shine.1Cf. T. B. Rosh Hashanah, 8b. Through what then will it shine? Through repentance and the sound of the shofar, as it is written, “Blessed is the people that know the trumpet sound, because, O Lord, they shall walk in the light of thy countenance” (Ps. 89, 15).