Rosh Hashanah and Yom Kippur

381) On the day of Rosh Hashanah [Hebrew New Year’s Eve] and on Yom Kippur [Day of Atonement], when the judgment rules in the world and Satan is poised to accuse, Israel must awaken by a Shofar [horn] and awaken the voice that comprises water, fire, and wind, meaning HGT, which have become one in it, and sound that voice from within the Shofar.

The twelve months of the year are the correction of Malchut from her beginning to her end. And since her end is not completed before the end of correction, it must be corrected each year repeatedly. For this reason, each Rosh Hashanah, we start over Malchut’s correction, as when she was emanated, on the fourth day of creation, as it is written, “And God made the two great lights,” at which time she was in the full GAR of the illumination of the left, which is the illumination of Shuruk—Hochma without Hassadim.

And this is why the moon complained, “Two kings do not use a single Keter [crown],” meaning she could not tolerate the absence of Hassadim. And this is also the accusation of Satan, whose accusation clung to Malchut, to draw judgments each time the GAR of the left shine. At that time, it is necessary to remove Satan’s grip and his accusation from Malchut. And because the GAR of the left appeared on Rosh Hashanah, at that time, Satan is poised to slander Malchut.

To remove the slandering of Satan, an act must be performed, to annul the GAR of GAR of the illumination of the left, as was done by beheading the heifer and by the saying of the elders, “neither have our eyes seen it,” which was the second correction. And this act is the voice that is raised by the Shofar.

There are two kinds of voices: 1) the voice of Malchut that is not sweetened in Bina; 2) the voice of Bina or Malchut that is sweetened in Bina, at which time her voice is as the voice of Bina. And the voice of Bina is raised in order to reduce the GAR of GAR.

Bina is called a Shofar, screen of Hirik, on which the middle line emerges, uniting the two lines—right and left—in one another. This voice comprises three lines called “water,” “fire,” and “wind,” and through this screen, the three lines become one. Thus, the GAR of GAR from the left is diminished, and at that time, Satan’s slandering departs from Malchut.

382) And that voice rises up to the place where the throne of judgment sits, the GAR of the left, where the slandering takes hold. It strikes her, meaning reduces the GAR of GAR that is there and raises the Malchut from the throne of judgment to the throne of mercy. And once this voice reaches from below, the voice of Jacob is corrected above, meaning the level of Hassadim that emerges on the screen of the middle line, Tifferet, which is Jacob and mercy.

At that time, the Creator awakens in mercy, for as Israel evoke one voice below—which consists of fire, wind, and water, which emerge from the Shofar—the upper Shofar in Bina awakens corresponding to them. The power to blow [the horn] is fire, and the voice is made by the wind. And with the wind, the sweat comes out, as well as the vapor, which is water. And they evoke the upper three lines in Bina, from whom the Mochin are extended to ZA and to Malchut. And a voice, which consists of fire, wind, and water, and has risen from below, meaning the screen, is established and emerges from below. The level of Hassadim emerges on the screen from above, and the world, which is Malchut, is corrected, and mercy is present.

383) And the accuser is bewildered. He thought he would rule with judgment and slander in the world. He did not conceive that the GAR of the left would ever diminish and that his dominion and slandering would vanish, and that he would see the awakening of the mercy. He is bewildered, his power dwindles, there is nothing he can do, and the Creator judges the world with mercy. The judgment was not done by diminishing the GAR of the left line through the voice of the Shofar, but rather when mercy and judgment conjoined in the world and the world was sentenced with mercy.

This is so because with the rise of the voice of the Shofar from below, by raising MAN of screen of Hirik, the level of Hassadim emerged—meaning the middle line—on the screen that is called “Jacob,” mercy, and the world received the mercy from the middle line. Hence, diminution of the GAR of the left is not considered judgment, for without it the mercy would not appear in the world.

384) It is written, “Blow the horn at the new moon, at the full moon for our feast-day.” The new moon is when the moon, Malchut is covered. This is so because due to the illumination of the left, that evil serpent rules at that time, and can harm the world. And when mercy awakens by the blowing of the Shofar, the moon rises and moves from there, from the illumination of the left. This is because the GAR have been diminished by the sound of the Shofar, Satan is bewildered and cannot rule, and he is removed from the moon and does not come near there again.

This is so because after the waning of the GAR of the left, it no longer has anything to suckle from her or slander. Hence, on the day of Rosh Hashanah, Satan must be stunned, like one who is awakened from sleep and does not know anything.

385) On Yom Kippur, one must deal calmly with Satan and please him with the scapegoat that is offered him, and which is sent to the wilderness—his place. Then he becomes an advocate for Israel. But on the day of Rosh Hashanah, he becomes perplexed and does not know what to do, nor can he do anything, since he sees the awakening of mercy rising from below, and the flow of mercy from above, and the moon, Malchut, rising in between them. And then he is bewildered and does not know anything and cannot govern.

386) And the Creator judges Israel with mercy. He has mercy on them and gives them the time of the whole of the ten days between Rosh Hashanah and Yom Kippur to receive all those who repent before Him to atone their transgressions for them, and He elevates them to the sanctity of the Day of Atonement.

387) Hence, to correct everything, the Creator commanded Israel to do the Mitzva [commandment] of blowing the Shofar: 1) So that those who should not, will not rule over them, meaning to remove the dominion and slandering of Satan. 2) So the judgment does not control them, but mercy is upon them and they are all rewarded with His mercy in the land, as it is written, “Like a father has mercy on his sons.” And it all depends on the awakening of the lower ones, in action and in speech.