Kabbalah Library

187. “Blow the horn at the time of the new moon, at the full moon, on our feast day on the day of our festival.” Happy are Israel, for the Creator has brought them closer than all the nations of the world and has chosen them. He has brought them near from a far place, as it is written, “And Joshua said to all the people, ‘Thus says the Lord, God of Israel: ‘Your fathers … dwelt on the other side of the river in old times.’’” He wanted to show them that He wanted them from a far away place and brought them close to Him. It is written, “Then I took your father Abraham from the other side of the river.” We should examine these verses. Did Israel and Joshua not know all that? Why was there a need to write, “Thus says the Lord, God of Israel: ‘Your fathers … dwelt on the other side of the river”?

188. However, the whole Torah is concealed and revealed, just as the holy name is concealed and revealed, for it is written HaVaYaH and it is pronounced ADNI because the whole of the Torah is the holy name. This is why it is concealed and revealed. If Israel and Joshua knew that, why was there a need to write “Thus said the Lord,” that He has done a great mercy with Israel by choosing the fathers and making them a high and holy Merkava in His honor, and took them out from the high, honorable, and holy river, the light of all the lights, Bina, so as to be crowned in them, as it is written, “Thus says the Lord, on the other side of the river,” in Bina, “your fathers dwelled in old times.”

The fathers are HGT of ZA. All the Mochin in HGT is through the ascent of ZA to Bina, where Bina and TM of Bina that fell in the Katnut [smallness/infancy] to ZA, and in the Gadlut [greatness/adulthood] of Bina, which she returned these Bina and TM to her degree, HGT of ZA were also extended with them and rose with Bina, and then HGT of ZA are adhered in Bina, to her left line, which is Bina and TM that returned to their degree. It is written, “Your fathers … dwelled on the other side of the river in old times. Terah, the father of Abraham and of Nahor; and they served other gods,” since at that time, the left line of Bina was disputed with the right line and bestowed Hochma from above downward, from which idol-worship and other gods suckle.

However, afterwards, ZA raised the screen of Hirik, and by this diminished the left line of Bina and united it with the right, and peace was made between the lines. But then, ZA moved away and went out from the GAR of Hochma on the left of Bina, since before he united the two lines and the left line was in dispute, ZA had GAR of Hochma from the left line. Now, however, when he decided and united the left and the right with each other, ZA already has VAK of Hochma due to the diminution of the left line.

Previously, when it was nearly Hochma in the left of Bina, when HGT of ZA were adhered to the left line of the river, Bina, ZA could not receive anything from there because the left line was in dispute, and because the bestowal from the left was from above downward and there was suckling to other gods. Now that he moved away from this Hochma on the left and was diminished into VAK of Hochma, he can receive all the Mochin and Gadlut in them.

189. “Your fathers … dwelled on the other side of the river in old times.” In old times,” to show the Hochma on the other side of the river. “In old times,” since that river is called Olam [world/ancient time], and Bina is also called Olam. Hence, “in old times” means across the river. This is why it is written that your fathers dwelled on the other side of the river in ancient times, to show the mercy and truth that the Creator had done for Israel, as it is written, “Then I took your father Abraham from the other side of the river,” and brought him out from the left line in Bina.

“Then I took your father Abraham from the other side of the river.” It is not written, “Then I took Isaac.” Abraham is Hesed of ZA and right line. He did not adhere to that river, the left line of Bina, like Isaac, the left line of ZA, who adhered to it on his side, to grow stronger on the left side of Bina, the side of Isaac. Isaac is still adhered to the part of the left line of Bina, since he receives from it VAK of Hochma on the left. However, Abraham, who is the right line and Hassadim, went out from it completely. This is why it is written, “Then I took your father Abraham,” and it is not written “Then I took Isaac.”

190. Although the river, Bina, is not judgment, since Bina is the quality of mercy, judgments nevertheless come out from its side, from the left side in it, when it is Hochma without Hassadim, and the judgments in it grow stronger. When Isaac grows stronger with his judgments from there, when he is there Hochma without Hassadim, the upper ones and lower ones gather for the judgment and the throne of judgment is established, Malchut with respect to the judgment in her. Then the holy king, ZA, sits on the throne of judgment and judges the world. At that time, “Blow the horn at the time of the new moon, at the full moon, on our feast day on the day of our festival.” Through the Shofar [festive horn], the quality of judgment is inverted into the quality of mercy. Happy are Israel, who know how to remove the throne of judgment and establish the throne of mercy with a Shofar.

191. On judgment day, Israel need a Shofar and not a [regular] horn, for a horn implies Malchut, judgment, and we should not awaken judgment. Conversely, a Shofar implies Bina, mercy. However, with words and actions, we must show and awaken concealed matters, meaning in the blowing of the Shofar and in its blessing.

192. The upper Shofar, in which there are the lights of everyone, Bina, whose three lines are united with each other, from whom all the Mochin of ZON of Atzilut and of BYA come, if it departs and does not shine for the children, ZA and Malchut, then judgment awakens and the thrones are established as a courthouse. This Shofar, Bina, is called “Isaac’s ram,” Isaac’s strength, since “ram” means strong, and it is the praise of the fathers, HGT, who receive all their merit from the Shofar, Bina.

When this great Shofar departs and does not shine for the children, ZA and Malchut, when there is no unification in ZA and in Malchut, but rather ZA suckles from the right line of Bina, and Malchut suckles from the left line of Bina, since the left line of Bina is without the right, the Mochin of Bina depart from ZA. At that time, Isaac, the left line, grows stronger through the control of the left line of Bina, and is established as judgment in the world, since when the Hochma of the left is without Hassadim, harsh judgments are extended to the world.

193. When this Shofar awakens and people repent from their iniquities, they must ‎draw from below by the sound of a Shofar, and that sound rises up. At that time, another, high ‎Shofar awakens, meaning Bina, mercies, awaken, and the judgment ‎departs. We must show an act by blowing the Shofar, in order to awaken another Shofar, Bina, and produce sounds in the order of Tekia Shevarim Trua Tekia [three ways of blowing the Shofar], etc., with this Shofar below, to show that all those sounds above, which are all included in the upper Shofar, which are the three lines and their details, which are incorporated in Bina, will awaken to emerge from Bina to ZA and to Malchut.

Every Rosh Hashanah [Hebrew New Year’s Eve], the world returns to its beginning, as it ‎was on the fourth day of the work of creation, when Malchut was diminished. This is so because Malchut ‎is called “a year,” and the twelve months of the year are the order of her corrections from her ‎beginning to the end of correction. If the year is completed and its correction is not ‎completed, it is given to us to correct it the following year, and we must start over from ‎the beginning of its existence, as it was on the fourth day of the work of creation. So it is every single year until the end ‎of correction.

It is written about the fourth day of the work of creation, “And God made the two great lights,” for Malchut was as great as ZA because at that time, ZA was clothing the right line of Bina, and Malchut, the left line of Bina, and those two lines of Bina were separate from each other then. As a result, the left line of Bina was in Hochma without Hassadim, and then harsh judgments are extended from the left line of Bina, it is darkness and not light, and Hochma cannot shine without Hassadim. For this reason, at that time, it is considered that the Creator sits on the throne of judgments, and judgments are extended to the world. This is so because we receive only from Malchut, who is called “the throne of ZA.” If Malchut is on the left of Bina, when he is separated from the right, which is then full of judgments, then Malchut imparts judgments to the world.

When that great Shofar departs and does not shine to the children, when the two lines of Bina separate from one another, the left, Isaac, intensifies and bestows judgments upon Malchut, and from Malchut to the world. At that time, we are given the commandment of blowing the Shofar, and there are two corrections in it.

The first correction: Raising MAN to awaken a coupling on the screen of Hirik in ZA, in the place of Bina, which diminishes the left line and unites it with the right, and three lines come out in Bina, HBD. We must draw the sound of the Shofar from below, and that sound rises up. The sound of the Shofar rises in MAN and awakens the sound above, ZA, who is called “voice” [also “sound”], up in Bina. At that time, another, high Shofar, awakens, Bina, and mercy awakens. In other words, the middle line, mercy, awaken and unites the two lines of Bina with each other. After the left line is incorporated in the right, all the judgments from the left depart.

The second correction: Producing the sounds from Bina, three lines, that emerged in her through ZA, who is called “sound,” and to draw them to ZA in his place below, since the three lines of Bina come out from one, from ZA, and then one is rewarded with the three of them. That is, ZA, too is rewarded with three lines because all the Mochin that the lower one causes in the upper one, the lower one is also rewarded with them. However, there must be an act below in order to awaken this above. This is done by the order of sounds: three times Tekia Shevarim Trua Tekia, three times Shevarim Tekia, three times Tekia Trua Tekia that we blow.

194. With these voices below, Israel give strength above. For this reason, we must summon a Shofar on that day and arrange the order of the sounds, and aim in it to awaken another Shofar, Bina, in which the sounds of above, HGT of ZA, are included.

195. The first order is the three orders in the Tekia Shevarim Trua Tekia. A sound comes out and crowns itself above in Bina. It ascends through firmaments and is breached between the high mountains, the two lines of Bina, and from there it comes to Abraham, Hesed of ZA, and is present in his head and crowns itself. Then Abraham awakens and corrects the throne so it is a throne of mercy. When the first sound rises, Abraham awakens and crowns himself, corrects the throne, and Abba, Hochma in the right line of Bina, visit him.

There are two corrections that are done by blowing the Shofar: 1) to awaken the emergence of the middle line in Bina, which unites the two lines with one another, 2) extension of the three lines in ZA.

The main thing from blowing the Shofar is to diminish the left line from GAR, and cancel its harsh judgments, which are extended from the GAR of the left. The sounds that they raise are the forces of judgments, which diminish the left line from GAR. At that time, the unification of the three lines is revealed in mercy.

There are three phases of judgments, three sowings, Holam Shuruk Hirik: 1) Judgments of Holam, of the right line, come from the ascent of Malchut to Bina, which diminishes Bina into VAK without a Rosh [head], judgments of Nukva. 2) Judgments of Shuruk, of the left line. These come from the return of GAR to Bina, which became the left line of Bina. Because she is Hochma without Hassadim, harsh judgments are extended from her. Since these judgments come from the wholeness of the GAR of the left, they are called male judgments. 3) Judgments of Hirik, of the middle line, which consist of a lock and a key. They are also female judgments.

Female judgments are called Trua, male judgments are called Shevarim, and we awaken all those judgments through the blows on the left line in order to diminish its GAR so it will unite with the right.

There is a difference between the female judgments in the right line and the female judgments in the middle line. The female judgments on the right, although they fight against the left line, are nevertheless unable to diminish it. You find that two forms of judgment govern the right line: its own female judgments, and the male judgments of the left line. They fight against each other, but one cannot defeat the other. However, with the assistance of the middle line, the left surrenders. Conversely, the female judgments in the middle line overcome the left line and diminish its GAR, and with the diminution of the GAR, all the male judgments disappear.

It follows that in the middle line, there are no male judgments whatsoever, but only female judgments, while on the left line, there are certainly no female judgments at all, but only male judgments. Had the female judgments governed it, they would have revoked its GAR. Thus, on the right, there are Shevarim Trua, female judgments with male judgments, on the left, there are only Shevarim, male judgments, and in the middle, there is only Trua, which is female judgments without male judgments. However, all those judgments we awaken with those sounds, we aim them only toward the left line in order to diminish it. The Shevarim Trua are for the left line that is included in the right; the Shevarim are for the left line on the left; and the Trua is for the left line in the middle. Thus, there are three differences in the awakening of the judgments in the left, according to the quality of the three lines.

Although originally, there is no need to have more than nine phases in the three lines, since they must be incorporated with one another, and then there are three lines on the right, three lines on the left, and three lines in the middle, which are nine phases, but since there are three differences in the left lines in the three lines, where in the left on the right there are Shevarim Trua, in the left on the left there are Shevarim, and in the left in the middle there is Trua, they need three more incorporations: 1) nine phases on the right, which are three lines, in each of which there are Tekia Shevarim Trua Tekia, 2) nine phases in the left, which are three lines, in each of which there are Tekia Shevarim Tekia, 3) nine phases in the middle, which are three lines, in each of which there are Tekia Trua Tekia.

This is the first order of the three lines on the right line, the first order of the three orders Tekia Shevarim Trua Tekia. The first Tekia awakens the right line of this order. Shevtarim Trua awaken the left line of this order; the second Tekia awakens the middle line, whose screen of Hirik breaches the degrees because it raises the screen of Malchut to Bina and the degree splits into Keter and Hochma above, and Bina and TM descend below.

From there, it reaches Abraham, Hesed of ZA, and is present in his Rosh [head] and crowns itself. After the three principal lines in the right line of Bina awaken, they must be extended to the right line of ZA, who is called Abraham. Then, three lines awaken in him, too, which are Tekia Shevarim Trua Tekia, and the right line, Keter and Hochma, is present in his Rosh, and he crowns himself. Bina and TM became GAR and left line once again, and Abraham awakens and corrects the throne, the middle line that corrects the throne of mercy through the unification of the three lines, and these three lines are extended from Hochma of YESHSUT, Abba.

Thus far, the intentions of the first order of the three orders Tekia Shevarim Trua Tekia are completed. All of these three orders are governed by the Tekia, the right line in the three lines of the right.

196. All the while, the second sound rises, the first Tekia in the second order on the right, the strong one, to break the harsh judgments. This is the second order of Tekia Shevarim Trua Tekia, under the control of the left in the right, which is Shevarim Trua. That sound breaks with its force. “That voice” is Shevarim; “by its force” is Trua. At that time, it rises to Bina, and all the judgments from GAR of the left that meet there before it break until they rise to the place of Isaac in ZA.

Since Isaac, the left line in this order, awakens through the second Tekia in this order, the middle line in this second order, and sees Abraham, the right line in this order, he corrects the throne of mercy to stand before him. At that time, he surrenders and breaks the harsh judgment that is extended from the GAR of the left. One who blows should aim his heart and will to this in order to break the force, meaning diminish the GAR of the left and the force of the harsh judgment extended from the GAR of the left, as it is written, “Happy is the nation that knows the blow,” since blowing [of a Shofar] comes from the word “breaking.”

The second order of Tekia Shevarim Trua Tekia is under the control of the left in the right. However, it contains within it all three lines. For this reason, Tekia Shevarim Trua Tekia are blown in it. Although there are no female judgments on the left line, Trua, but rather male judgments, Shevarim, this pertains only to the left of the left line. But here, they are three orders in the general order of the right. Hence, even the second order here is not actually left in its place, but rather left that is included in the right. For this reason, there are female judgments in it, too, in Shevarim Trua. What was said, that then it surrenders and breaks the harsh judgment, which is extended from the GAR of the left, is only the beginning, but the main cancellation of the GAR of the left and its submission is in the middle line, in the third order of Tekia Shevarim Trua Tekia.

197. The third order of Tekia Shevarim Trua Tekia, under the control of the middle line in the right, is the second Tekia. The sound emerges, the first blowing in this order, and ascends in Shevarim Trua. It breaches all those firmaments—the second blowing, and mercies awaken. All this is in Bina, and from there, the sound, Tekia Shevarim Trua Tekia, which are under the control of the second blowing, comes to Jacob’s head in the place of ZA. Jacob, the middle line, awakens and sees Abraham, the right line, being corrected on the other side, the right side. At that time, both grip Isaac, the left line, from the right and from the middle, and the force of the judgments of the left line cannot emerge outside because the GAR have been diminished.

These three orders, three times Tekia Shevarim Trua Tekia, are all one order, blows of the sounds that are applied on the right line, the nine phases on the right line, in which the left that is included is Shevarim Trua together.

198. Another order, nine phases, three times Tekia Shevarim Tekia on the left line. The first order of Tekia Shevarim Tekia here is under the control of the right of the left, which is the first Tekia. The sound comes out, the first Tekia, rises, Shevarim, shines from below upward and takes Abraham from his place in the second Tekia.

It draws it down to the place where the Gevurot of Isaac are present, extending its illumination below the Chazeh of ZA, since all nine phases in this order are extended below the Chazeh of ZA because they are all under the control of the left line, illumination of Hochma, which shines only below the Chazeh of ZA, since from the Chazeh and above it is Hassadim that are covered from Hochma and there is no control there to the left line. They sustain Abraham within them, for this entire order is under the control of the right of the left, Abraham in Isaac.

199. the second order of the three orders, Tekia Shevarim Tekia, is under the control of the left of the left, which is Shevarim. A broken sound comes out, Shevarim [Hebrew: broken pieces], not as strong as the first, in which there is no Trua [blowing, like a trumpet], as in the left in the nine phases of the right line. Rather, it is only Shevarim. And not because the sound he blew was weak, but because the sound is not toward Isaac, from the Chazeh of ZA and above, as in the beginning, where there is a strong force so the left line cannot be revealed there whatsoever and the left line must be surrendered there completely.

Rather, here the sound is for the courthouse of below, for the illumination of the left line from the Chazeh of ZA and below, where it is Malchut, called “the courthouse of below,” where the judgments are weaker since the illumination from the Chazeh and below is from below upward and everyone sees Abraham with them, the right line, and surrender before him.

200. All the while comes the third order of the three orders, Tekia Shevarim Tekia, under the control of the middle line of the left, which is the second blowing. The sound comes out, the first Tekia. It rises, Shevarim. It is crowned on Jacob’s head, the second Tekia. It draws him down to that place where those Gevurot of the left are present, to the place from the Chazeh of ZA and below, where all nine phases of the left line are present.

Opposite that illumination of the left stand Abraham on the right side, who is the first Tekia, and in the middle, who is the second Tekia. The Gevurot, the Shevarim, Isaac, is within both of them. At that time, all the Gevurot of the left surrender and shine in their place, only from below upward, and are not drawn from their place downward.

All of those three orders, three times Tekia Shevarim Tekia that are mentioned, are a second order that incorporates the order of nine phases in the left line, where the left that is included in them is from the Shevarim without a Trua.

201. The final general order is nine phases that are three times Tekia Shevarim Tekia in the middle line. These nine phases must raise the illumination of the left that shines below the Chazeh to their place above the Chazeh, and settle Isaac between them as before, meaning to cover the illumination of the left, Isaac, as he was covered before, during the illumination of the nine phases on the right line, which shine from the Chazeh and above. This is done through the judgments of Trua, which control the left in these nine phases, since the left, Isaac, must be placed in his place in a way that he will not come outside with the force of his Gevurot. At that time, all the judgments surrender and mercy awakens.

202. For this reason, we must aim the heart and will with those sounds, three times Tekia Shevarim Trua Tekia, three times Tekia Shevarim Tekia, three times Tekia Trua Tekia, and to repent before their Master. Then, when Israel are corrected and arrange the sounds in the heart’s will as it should be, with this Shofar below, the upper Shofar, Bina, is returned, and it shines and crowns Jacob, ZA, and all is corrected. Then, another throne, the throne of mercy, is cast, and there is joy in all, and the Creator has mercy on the world. Happy are Israel, who know how to lead and draw their Master from judgment to mercy, and to correct all the worlds through them.

203. Corresponding to the three general orders with the Shofar, three lines, three books are opened on that day: 1) the book of complete righteous, the right line, 2) the book of complete wicked, the harsh judgments on the left line, 3) the book of the medium, the middle line.

As mercy awakens by the blowing of the Shofar and the harsh judgments surrender and come to their place, so it is below: The harsh judgments surrender and pass away from the world. These are the complete wicked, who are written and signed off to death immediately, while the complete righteous, who are a Merkava [chariot/structure] to the right, are immediately for life. The medium ones, who are a Merkava for the middle line, are hung until Yom HaKippurim [Day of Atonement], at which time the middle line is completed with the illumination of Hochma that is in Bina, which is the light of life.

204. It is written, “In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets.” “A memorial of blowing of trumpets,” when we make a memorial, to aim the heart and the will. Israel make a memorial below by the act of blowing the Shofar, so that a similar matter will awaken above.

205. “Blow the horn at the time of the new moon, at the full moon, on our feast day on the day of our festival,” because the moon, Malchut, was covered in it, since in the beginning of the month, the moon is covered. She is covered when there is a cloud under the sun, and the sun, ZA, does not shine. At that time, the moon is covered and does not shine, for she has no one from which to receive her light, for everything that Malchut has, she receives from ZA. If, due to the presence of the cloud, the judgments, the sun, ZA, cannot shine, it is much more so with the moon, who is covered then and does not shine. For this reason, “on our feast day on the day of our festival.” Keseh [our festival] is with a Hey, indicating that the moon is covered because of the judgments. Everything shines, ZA and Malchut, in repentance and in the sound of the Shofar, as it is written, “Happy is the nation that knows the blow; they walk in the light of Your face, Lord.”