{"id":14706,"date":"2026-01-11T21:08:40","date_gmt":"2026-01-11T21:08:40","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14706"},"modified":"2026-01-11T21:08:40","modified_gmt":"2026-01-11T21:08:40","slug":"blowing-the-shofar-a-rams-horn","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/blowing-the-shofar-a-rams-horn\/","title":{"rendered":"Blowing the\u00a0Shofar\u00a0[a ram\u2019s horn]"},"content":{"rendered":"\n

302) On the day of Rosh Hashanah<\/em> [beginning of the year] and Yom Kippur<\/em> [Day of Atonement], Rabbi Shimon did not wish to hear the prayer from any man unless he stood over him for three days before to purify him. He would say, \u201cWith the prayer of this man that I purify, the world is pardoned.\u201d It is all the more so with blowing the Shofar<\/em>. He would not accept a man\u2019s blowing if he were not wise in blowing with the intention, with the meaning of the blowing.<\/p>\n\n\n\n

303) These are the blows, by order:<\/p>\n\n\n\n

The first order consists of all of them, including the Shevarim<\/em> [broken sounds] and the Teruah<\/em> [shout]: Tekiah<\/em> [Blowing], Shevarim<\/em> Teruah<\/em>, Tekiah<\/em>.<\/p>\n\n\n\n

Second order: One Tekiah<\/em> in-order in the beginning, one Tekiah<\/em> in-order in the end, and a great Gevura<\/em>, the Shevarim<\/em>, between them. The order is Tekiah<\/em>, Shevarim<\/em>, Tekiah<\/em>.<\/p>\n\n\n\n

Third order: One Tekiah<\/em> in the beginning, one Tekiah<\/em> in the end, and plain Gevura<\/em>, meaning Teruah<\/em>, between them. The Shevarim<\/em> rises to Gevura<\/em>, the Teruah<\/em> descends to Malchut<\/em>. One is harsh Din<\/em>, the Shevarim<\/em>, and one is soft Din<\/em>, the Teruah<\/em>.<\/p>\n\n\n\n

They are ten sounds: Tekiah<\/em>–Shevarim-Teruah<\/em>–Tekiah<\/em>, Tekiah<\/em>– Shevarim- Tekiah<\/em>, Tekiah<\/em>– Teruah<\/em>–Tekiah<\/em>. Also, they are nine sounds because the Shevarim Teruah<\/em> in the middle of the first order is not two sounds but one sound consisting of two, hence there are no more than nine sounds.<\/p>\n\n\n\n

There are two Gevurot<\/em> [plural of Gevura<\/em>]: the left line of ZA<\/em>, Isaac, and the Malchut<\/em> that is built of the left line. Gevura de<\/em> ZA<\/em> is big Gevura<\/em>, and the Malchut<\/em> is plain Gevura<\/em>. The blows correspond to the three lines, to correct the left line, Din<\/em>, with the two lines\u2014right and middle\u2014Abraham and Jacob or Hesed<\/em> and Rachamim<\/em>. These are the two blows\u2014one in the beginning of the order, corresponding to Abraham, and one is in the end of the order, corresponding to Jacob. In between them, Isaac\u2014the left line\u2014is perfumed and mitigated.<\/p>\n\n\n\n

However, there are two discernments of left: Gevura de<\/em> ZA<\/em>, Isaac, and plain Gevura<\/em>, Malchut<\/em>. Both need to be mitigated, hence three orders are required, since the Shevarim<\/em> correspond to the big Gevura<\/em> and the Teruah<\/em> corresponds to the plain Gevura<\/em>. This is why in the first order, we include the two Gevurot<\/em> together, since the first order comprises all of them, hence we blow Tekiah<\/em>, Shevarim Teruah<\/em>, Tekiah<\/em>.<\/p>\n\n\n\n

The second order mitigates with the two blows only the big Gevura<\/em>, Shevarim<\/em>. The second order is one blow in-order in the beginning, one blow in-order at the end, and big Gevura<\/em>, the Shevarim<\/em>, between them, meaning blowing Tekiah<\/em>, Shevarim<\/em>, Tekiah<\/em>.<\/p>\n\n\n\n

In the third order, the plain Gevura<\/em> is mitigated with two Tekiot<\/em> [plural of Tekiah<\/em>]. The third order is one Tekiah<\/em> in the beginning, one Tekiah<\/em> in the end, and in between them, plain Gevura<\/em>, the Teruah<\/em>. He does not say big Gevura<\/em> here, but plain Gevura<\/em>, Malchut<\/em>, meaning Teruah<\/em>. And the blow is Tekiah<\/em>, Teruah<\/em>, Tekiah<\/em>.<\/p>\n\n\n\n

The Shevarim<\/em> sound Shever<\/em> by Shever<\/em> [singular for Shevarim<\/em>], and the Teruah<\/em> sounds like rebuke and angering. This is why he said that Shevarim<\/em> rise to Gevura<\/em>, meaning the Shevarim<\/em> rise to Gevura de<\/em> ZA<\/em>. And he said that Teruah<\/em> descends, meaning Teruah<\/em> descends to Malchut<\/em>. Shevarim<\/em> are harsh Din<\/em> and Teruah<\/em> is soft Din<\/em>.<\/p>\n\n\n\n

304) On this day, Isaac\u2014Gevura<\/em> and left line\u2014is crowned. He is the head of the patriarchs. On this day, it is written, \u201cSinners in Zion are afraid.\u201d On this day, Isaac was tied and tied everything, and Sarah wails and a sound of a Shofar<\/em> is very loud. Happy is he who has passed between them and was saved from them. This is why we read the portion of the tying of Isaac on this day, since on this day Isaac was tied below and was tied to that one above, when it was written, \u201cAnd bound Isaac his son.\u201d<\/p>\n\n\n\n

On Rosh Hashanah<\/em> [beginning of the year], the worlds return to the way they were before, as Malchut<\/em> was on the fourth day in the act of creation, when she clothed the left line of Bina<\/em> and ZA<\/em> was the right line of Bina<\/em>. At that time, the right and left were not yet united and Hochma<\/em> was without Hassadim<\/em>. Hence, she could not shine because Hochma<\/em> does not shine without Hassadim<\/em>. This is the Dinim<\/em> and the complaining of the moon.<\/p>\n\n\n\n

The solution that the Creator gave for it is the blowing of the Shofar<\/em>. By the voice that comes out of the Shofar<\/em>, the force of the Masach de<\/em> Hirik<\/em> is awakened in ZA<\/em>, who is the middle line, and through the Masach<\/em> de<\/em> Hirik<\/em>, he diminishes the left line from GAR<\/em>. At that time the left surrenders to the right, unites with it, and VAK<\/em> de<\/em> Hochma<\/em> that remained in the left line in Hassadim<\/em> is clothed, and then they shine. Thus, on the day of Rosh Hashanah<\/em>, the left line is corrected through the blowing of the Shofar<\/em>. Thus, it can shine because of its clothing in the Hesed<\/em> of the right.<\/p>\n\n\n\n

On this day, Isaac is crowned. Isaac, the left line, is crowned by his clothing in Hassadim<\/em> and shines in VAK<\/em> de<\/em> GAR<\/em>, which is called Atara<\/em> [crown]. He is the head of the patriarchs because the Rosh<\/em> [head], meaning GAR<\/em>, which is found in HGT<\/em> de<\/em> ZA<\/em>, called \u201cpatriarchs,\u201d are from Isaac, since his VAK<\/em> de<\/em> Hochma<\/em> is GAR<\/em> and Rosh<\/em>.<\/p>\n\n\n\n

However, the right line, Abraham, is Hassadim<\/em> without GAR<\/em>, since there is GAR<\/em> only from Hochma<\/em>. On this day, it is written, \u201cSinners in Zion are afraid,\u201d since the sins that wish to cling to the GAR<\/em> of the left, which evoke Din<\/em> in the world, are now afraid because the Masach de<\/em> Hirik<\/em> that was awakened by the voice of the Shofar<\/em> diminished those GAR<\/em>.<\/p>\n\n\n\n

You should know that blowing the Shofar<\/em> and the tying of Isaac are the same issue. The tying of Isaac means that Abraham evoked the Masach de<\/em> Hirik<\/em> in the middle line above so that through this force, \u201c[he] bound Isaac his son,\u201d meaning diminished the GAR<\/em> de<\/em> Hochma<\/em> in the left line, which is Isaac. Through this diminution, the left was included in the right line, which is Abraham above, and Isaac below was included in Abraham. Thus, both were completed.<\/p>\n\n\n\n

On that day, Isaac was tied because the voice of the Shofar<\/em> diminishes the left line from its GAR<\/em>, and this is regarded as the tying of Isaac. He tied everything, meaning all the discernments of the left line above were tied, even the left line of Bina<\/em>. \u201cAnd Sarah wails\u201d means that Bina<\/em>, called \u201cSarah,\u201d was weeping, which means diminution, since her left line was diminished.<\/p>\n\n\n\n

And all of it was done because the voice of the Shofar<\/em> is very loud, meaning the loud voice of the Shofar<\/em> caused all that diminution. This is so because on that day, Isaac below was bound and was tied to the one above. Thus, because of the tying he was connected in the unification of right and left above. Thus, he was rewarded with his VAK<\/em> de<\/em> Hochma<\/em> clothing in Hassadim<\/em>, which is considered his GAR<\/em>, and that of the rest of the degrees.<\/p>\n\n\n\n

305) On the day of the tying of Isaac, Isaac crowned Abraham in Mochin de<\/em> GAR<\/em>, called Atarah<\/em> [crown], as it is written, \u201cWith the crown with which his mother has crowned him,\u201d and as it is written, \u201cAnd God tested Abraham.\u201d \u201cAnd named it The Lord is My Banner,\u201d which comes from the words sublimity and exaltedness. \u201cMy Banner is similar to \u201ccarried\u201d [in Hebrew], and not from the word \u201ctest\u201d [in Hebrew]. This is because in the tying of Isaac he outdid himself and carried Abraham, meaning the right was perfected and completed through the tying of the left.<\/p>\n\n\n\n

Before the right line, Abraham, was included in the left, Isaac, the right had only VAK<\/em> without GAR<\/em>. After it was perfected with the left, he has GAR<\/em> like the left, and this inclusion comes to him through the tying of Isaac. It turns out that the right is perfected and completed through the tying. It is written about that, \u201cAnd God tested Abraham,\u201d meaning made him big with GAR<\/em>. God is the fear of Isaac, the quality of Gevura<\/em>, the left line, and this quality magnified him with GAR<\/em> by being improved in it through the tying of Isaac.<\/p>\n\n\n\n

306) It is written, \u201cBut God is the Judge; He puts down one and exalts another.\u201d God is Gevura<\/em>, and judge is Tifferet<\/em>. If he did not remove the Din<\/em> of Isaac, who is Gevura<\/em> and left line, in the place where Jacob is present, which is Tifferet<\/em> and middle line, and was perfumed there? Woe unto the world that meets his Din<\/em>, since Jacob, the middle line, diminishes the left line through the Masach de<\/em> Hirik<\/em>, by which the left unites with the right and the harsh Dinim<\/em> of the left are perfumed. This is because he is judged by the fire of God, and the fire on the left is judged through HaVaYaH<\/em>, the middle line, which unites it with the right. This is the perfuming of the world.<\/p>\n\n\n\n

307) And since Isaac, left line, entered Jacob\u2019s place, the middle line, and Jacob held him by the force of the Masach de<\/em> Hirik<\/em> in him, the fire was quieted and his embers\u2014the Dinim<\/em> of the left line\u2014cooled off. This is similar to a person who was angry, armed himself, and in his anger, he went out to kill people. A wise man stood on his door and held him. He would not let him go outside. The angry man told him, \u201cIf you had not held me and attacked me, there would be killing in the world,\u201d since while they were attacking each other and gripping each other, the anger of the one who went out to kill was cooled. That wise man went out and showed. Who suffered the anger and the fierceness of Din<\/em> of that man? The one who stood at the door and prevented him from going out.<\/p>\n\n\n\n

308) Thus said the Creator, middle line, to Israel: \u201cMy sons, do not fear the Dinim<\/em> of the left line, for I am standing at the door to prevent the Dinim<\/em> from coming out. Rather, be strong on this day and give Me strength with the Shofar<\/em>.\u201d This is because through the voice of the Shofar<\/em>, the middle line evokes the Masach de<\/em> Hirik<\/em>, which is His whole power to diminish the left line and mitigate it in the right. Without it, there is no other force that can unite the left in the right.<\/p>\n\n\n\n

If the voice of the Shofar<\/em> is sounded properly and is aimed below, that voice rises and evokes the Masach de<\/em> Hirik<\/em> in the middle line, and unites the right and the left, in which the patriarchs crown. Through the mingling of right and left, they acquire Mochin de<\/em> GAR<\/em>, by which Isaac is crowned and Abraham is crowned (see Items 304-305). And since Jacob caused all that, he, too, was crowned, since the lower one is rewarded with all the Mochin<\/em> that he causes in the upper one. It turns out that the patriarchs\u2014Abraham and Isaac\u2014stand in Jacob\u2019s abode because he is the operator of all this unification. Hence, we should be careful with this Shofar<\/em>, know that sound, and aim in it.<\/p>\n\n\n\n

309) There is not a voice in the Shofar<\/em> that does not rise to one firmament, and all the multitude in that firmament makes room for that voice. They say, \u201cThe Lord utters His voice before His army,\u201d and a voice stands in that firmament until another voice comes, and they consult together and bonded they rise to another firmament. This is why we learned that there is a voice that raises a voice, and this is the voice of Israel\u2019s blowing below.<\/p>\n\n\n\n

The voice of the Shofar<\/em> rises and evokes the Masach de<\/em> Hirik<\/em> in the middle line to diminish the GAR<\/em> of the left and unite it with the right. However, there are two kinds of actions in this Masach de<\/em> Hirik<\/em> until they diminish and unite the left in the right. The first reveals the Masach<\/em> de<\/em> Tzimtzum Aleph<\/em> [of the first restriction], which is unmitigated in Bina<\/em>, and which is called Man\u2019ula<\/em> [lock]. It is from here that it receives the majority of the power to diminish the left line. The second reveals the Masach<\/em> of Malchut<\/em> that is mitigated in Bina<\/em>, called Miftacha<\/em> [key]. From here, he has the Kelim<\/em> to receive the Mochin<\/em> of VAK<\/em> de<\/em> GAR<\/em>, as well.<\/p>\n\n\n\n

Thus, two voices are discerned as evoking the Masach de<\/em> Hirik<\/em>. The first voice evokes the Masach de<\/em> Hirik<\/em> from Malchut de<\/em> Tzimtzum Aleph<\/em>, which is unmitigated in Bina<\/em>; and the second voice evokes the Masach de<\/em> Hirik<\/em> from the Malchut<\/em> that is mitigated in Bina<\/em>. The second voice is the primary result that is wanted from the blowing of the Shofar<\/em>.<\/p>\n\n\n\n

These two actions in the Masach de<\/em> Hirik<\/em> are called \u201ctwo firmaments.\u201d Also, there is no voice in the Shofar<\/em> that does not rise to a firmament, since even a voice from the Masach de<\/em> Malchut<\/em> that is unmitigated in Bina<\/em>, which comes out of the Shofar<\/em>, has a firmament where it performs its actions of diminishing the GAR<\/em> of the left. And all the multitude in that firmament makes room for that voice, meaning they accept that voice and act in it.<\/p>\n\n\n\n

Also, they say, \u201cThe Lord utters His voice before His army; surely His camp is very great, for strong is he who carries out His word.\u201d This is so because a voice from unmitigated Malchut<\/em> of Midat ha Din<\/em> [quality of judgment] is great and multitudinous, and no one can resist it. Hence, it has the power to diminish the left line, and this is why they sound this verse as they work.<\/p>\n\n\n\n

However, had that voice of Midat ha Din<\/em> remained, they would no longer be fit for reception of any Mochin<\/em>, even VAK<\/em> de<\/em> GAR<\/em>. For this reason, they need the second voice, of the Masach de<\/em> Malchut<\/em>, which is mitigated in Bina<\/em>, when the two of them unite. However, the first voice is concealed and inactive, but the second voice is the one that acts. This is why they are fit for reception of Mochin<\/em>.<\/p>\n\n\n\n

He stands in that firmament until another voice comes, the voice of the Masach<\/em> of the Malchut<\/em> that is mitigated in Bina<\/em>. They consult together, and bonded they rise to another firmament. In other words, the two voices mate and rise to the second firmament, where only the Masach<\/em> of Malchut<\/em> that is mitigated in Bina<\/em> operates, and the unmitigated Masach<\/em> is secretly connected to it to give it strength.<\/p>\n\n\n\n

Hence, we learned that there is a voice that raises a voice. The first voice, the unmitigated, raises the second voice which is mitigated in Bina<\/em> and gives it strength, so it can contain the left line in VAK<\/em> de<\/em> GAR<\/em>. This is why the bonding of both of them is required. This is the voice of Israel\u2019s blowing below.<\/p>\n\n\n\n

310) When all those voices below unite and rise to the upper firmament where the holy King, the middle line, is present, they all crown before the King. At that time, the thrones of judgment are thrown and the other throne of Jacob, the middle line, is established and corrected.<\/p>\n\n\n\n

311) The prayer and the voice of the Shofar<\/em> that the righteous produces in the Shofar<\/em> comes out of his spirit and soul [Nefesh<\/em> and Ruach<\/em> respectively] and rise upwards. On that day, there are slanderers above, and when that voice of the Shofar<\/em> rises, they are repelled by it and cannot exist. Happy are the righteous, for they know how to aim their will before their Master and know how to correct the world on that day with the voice of the Shofar<\/em>. This is why it is written, \u201cHappy is the people that knows the joyful shout,\u201d \u201cKnows,\u201d and not \u201cBlows.\u201d<\/p>\n\n\n\n

312) On that day, the people should see that a man is complete in everything\u2014knowing the ways of the holy King and knowing the King\u2019s honor, to pray the prayer for them on that day and summon the voice of the Shofar<\/em> in all the worlds through the intention in the heart, with wisdom, will, and wholeness. Thus, through him, the Din<\/em> would depart from the world. Woe unto those whose emissary is unworthy, since they will come to remind the iniquities of the world because of him. This is the meaning of, \u201cIf the anointed priest should sin\u201d who is the emissary of the whole of Israel, hence the fault of the people, since the Din<\/em> is over the people.<\/p>\n\n\n\n

313) When the emissary of the public is worthy, happy is that people for all the Dinim<\/em> depart them through him. It is even more so with the priest, for whom upper and lower are blessed. Hence, before a priest and a Levite rise up to work, they are tested to see their ways and actions. If not, they do not rise up to work. It is the same with judges in the Sanhedrin. A man is not accepted to the Sanhedrin unless after a test to see if he is worthy of it.<\/p>\n\n\n\n

314) And if the priest or Levite is found worthy, the substance of the Temple is put on him. If not, he does not rise up to work, as it is written, \u201cOf Levi he said, \u2018Let Your Thummim and Your Urim belong to Your godly man.\u2019\u201d By what was he rewarded with Urim and Thummim [competent authority] and with doing the work? Does it mean that You have tested him? This is because You tested him before and saw that he was worthy of it. \u201cWho said to his father and to his mother, \u2018I have not seen him.\u2019\u201d Since he is in those degrees, \u201cYou shall teach Jacob Your ordinances.\u201d \u201cThey shall put incense,\u201d meaning offer incense to appease the anger and to summon the peace, \u201cAnd whole burnt-offering upon Your altar,\u201d so that all will be perfumed and the blessings will be in all the world. And then, \u201cO Lord, bless his substance.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

302) On the day of Rosh Hashanah [beginning of the year] and Yom Kippur [Day of Atonement], Rabbi Shimon did not wish to hear 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