Jasidut sobre Isaías 27:13

And in that day, a great ram’s horn shall be sounded (Isaiah 27:13) etc. and shall prostrate themselves to H' on the holy mountain etc. (Isaiah 27:13 conclusion of verse). Behold the 12 months that are 6 months of winter and 6 months of summer are compared to/symbolized by the 6 attributes of "male" and 6 attributes of "female". In the winter they are in the mode of "male" that is the "influence/giving in abundance" to the "female" and she absorbs/accepts his influence and the "fetus" is created within her from the abundance of the "male" as the "female" conceives by him. By this we see that in the winter the land receives the abundance of the rains and the snow from the heavens, and we call the "days of rain" and that makes the land fertile. "For as the rain or snow drops from heaven" (Isaiah 55:10) and saturates the land and it "gives birth" and growth and she/it receives it within her/it in the mode of "pregnancy from the male" that is the preparation for the "birth". In the summer all the seeds will flourish and the land will bring forth its' fruit. This is the birth resulting from the "pregnancy" as it says "And makes it bring forth vegetation" (Isaiah 55:10) and reveals the "influence/emanation". And so says the Ari'sal (R. Yitzchak Luria) regarding the dissension re the world having been created in Tishrei or in Nissan, these as well as those are the words of the Living Elokim. That in Tishrei was the thought/plan that is like pregnancy as preparation for the birth as it says in the Gemarah Rosh haShana: "today is the conception of the world." in the aspect/view that the "male" as stated above/alternate translation: so it seems to me (כנ"ל) caused the "female to conceive". And in the point of view that the "birth" was in Nissan it became apparent that this pregnancy was due to the "male aspect" giving abundance, like e.g. that due to the birth of the baby it was made known to all and revealed to all that a union/private meeting of "male and female aspect" had taken place and from this came the birth of the child and so this particular "union" was revealed. And behold, as it says to start with "in the beginning Elokim created the Heavens and the earth" (Bereshit 1"1) that the heavens preceded (the earth) and then it says: these are the generations/history (translations vary greatly in the wording) etc."in the day that the Lord G--d made the earth and the heavens (Koren translation)". For the start is the mode of "pregnancy" that in Tishrei the heavens preceded which is the "male aspect" (as mentioned above/alternate translation: so it seems to me, כנ"ל) and on the day of "making/doing" which is the "birth" כנ"ל which is in Nissan and the land came first as the birth is from the "female aspect". Like the land gives birth/brings forth everything, כנ"ל. Therefore the 6 months of summer have the "aspect of female" as during (those months) the "birth" was revealed, כנ"ל. And behold it is written in the "section"? that the 6 months of summer and winter are compared to the 7 "gates/openings" in the head that are called the 7 entrance points in the skull: ears, eyes, nose/nostrils and they are in the aspect of male and also in the aspect of female. These are compared to the 6 months of summer and six months of winter; and the mouth (the seventh opening, explanation by the translator). As far as the aspect of either male or female is concerned it is hidden as no month can be assigned to it. And so in Nissan and in Tishrei that are the beginning of the male and female aspects, in regards to the mouth we find the revelation of the "voice" (קול) and the speech (דיבור). The "voice" being the manifestation of thought and the "speech" serves as the exposure of the voice/sound. As it is said in the parasha of Nitzavim in this context that the voice is the generalization of speech and the speech is "hidden' within it. For from a simple sound speech can be assembled at will using any letters. In Nissan "speech" was revealed as it says in the section (?) that the aspect of speech was in exile and went down to Egypt compelled by the "dibbur"(command) and afterwards speech was revealed and was called Pessach from the words Pe (mouth) Sach (clean, pure) in speaking as well as in the sounding of the Shofar that is also a manifestation of "mouth" by way of voice/sound alone and allows for the thought to be understood from the sound and the "speech" has yet to be revealed. The shofar blower lifts the "mouth" of the horn against his own "mouth" and the "voice" is heard and in spite of all that - it is still "hidden". As it says in the midrash "And G-d roars aloud" (Joel 2:11) etc. For the matter of scripture in the section of the gmarah Rosh haShana is still hidden and following this by way of "from the seal the writing is revealed" (meaning uncertain). And so we have found by the giving of the Torah that it is written: " Moshe speaks, and G-d answers him by a voice (Exodus 19:19)" and it is written: "And all the people perceived the thunderings (Exodus 20:15)". And we find that what they heard is called the Written Torah, and that it is still in the aspect of "hiddenness" until the scholars that are the commentators/interpreters of the Written Torah revealed the hidden (meaning) of the Written Torah and explained it and these/their words is called the Oral Torah which is the proclamation for the scripture is in the aspect of "hidden" כנ"ל. Only this is revelation in the aspect of "thought" for the thought has been revealed but it has not yet reached the aspect of "birth" כנ"ל, only the revealing of the thought. And so the vapor that ascends from the mouth of the blower to the "mouth" of the shofar causes an illumination from the 370 glows (ש"ע נהורין) and a perfection of the 10 attributes that are contained within it. And some interpret the word vapor (hevel) to have the numerical value 370 and that these (שע"נ) are in the aspect of "thought" for they originate from the two words/meanings of the word/name "(K)el"; the aleph and the lamed that are the name mentioned by the "13 attributes of mercy" (י"ג מדה"ר) that Moshe cited: "(The LORD passed before him and proclaimed: “The LORD! the LORD! G-d compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; Exodus/Shmot 34:6) and the "13 attributes of mercy" (י"ג מדה"ר) that Micha said: "Who is a G-d like Thee, who pardons iniquity" (Micha 7:18). The Aleph and the Lamed combine to the numerical value of ש"ע which is the aspect of "thought" which is the basis of the "13 attributes of mercy". So we find that in Nissan there is a revelation of the "speech" from the point of view of the "mouth that is hidden", כנ"ל from the view of "voice uncovering thought" and in Nissan and Tishrei it is the revelation of voice and speech from the point of "mouth in male/female aspect" and, behold, through these are made apparent various benefits that are contained within the 10 utterances with which the world was created, as cited above, that in Nissan and Tishrei the creation was in conception and giving birth and H', may His name be blessed, (שית"ש), sealed with His "signet ring" both Heavens and Earth (Aramaic) the capital letters of את השמים ואת הארץ (א ה ו ה). The sum of these letters (aleph, heh, vav, heh) is טוב (or the numeric equivalent 17{translator})

Rabbi Yitzchok in Bereshit Rabbah 56,2 comments on ‎this as follows: “the only reason that Avraham was able to keep ‎his promise to the lads that he would return from Mount Moriah ‎‎(alive), is that he prostrated himself there before the Lord, ‎‎[something beyond what the Lord had asked of him when He ‎commanded him to offer his son Yitzchok as a burnt offering.” ‎Ed.] This is why hundreds of years later his descendants were ‎redeemed from Egypt, as G’d explained to Moses in Exodus 3,12 ‎and as the Israelites did in Exodus 4,31. This ‎השתחויה‎, ‎‎“prostration before the Lord,” symbolized that the person doing ‎so abandoned any claim that he might have had to the material ‎benefits that life on earth offers. This is also what enables G’d to ‎‎“sweeten” i.e. remove the sting, of any judgments man is ‎subjected to by the attribute of Justice. Avraham’s example of ‎reducing himself to ‎אין‎ or ‎אפס‎, “nothing,” paved the way for his ‎descendants to emulate him and to be redeemed from the yoke of ‎the Egyptians who had effectively reduced them to a similar state ‎of having to negate the attractions this world offered to others.‎
The Torah itself was only given to the Jewish people because ‎they voluntarily repeated this ‎השתחויה‎, prostrating themselves ‎before the Lord, as we know from Exodus 24,1 where all the elite ‎of the Jewish people are reported as having prostrated themselves ‎some distance away from Mount Sinai. [That chapter, though ‎written after the revelation, describes events that occurred before ‎the revelation, Ed.] The elite negating their claims on the material ‎benefits this world has to offer, made it possible for coming so ‎close to G’d during the revelation that He addressed them as if He ‎were speaking to an equal. In psalms 99,9 when Moses (the ‎author of this psalm) says: ‎רוממו ה' אלוקינו והשתחוו להר קדשו‎, ‎‎“Exalt the Lord our G’d and prostrate yourselves at the Mountain ‎of His holiness;” similar verses are found in Isaiah 27,13, and ‎Samuel I 1,19 where the wording is almost identical. Rabbi ‎Yitzchok concludes by saying that the resurrection when it will ‎occur, does so only in recognition of these voluntary prostrations ‎of the Jewish people on various occasions when they ‎demonstrated their absolute submission to G’d and His will. If we ‎needed proof of this we find in in Isaiah 27,13 where we read ‎והיה ‏ביום ההוא יתקע בשופר גדול ובאו האובדים בארץ אשור והנדכים בארץ ‏מצרים והשתחוו לה' בהר הקודש בירושלים‎, “it will be on that Day, ‎when a great ram’s horn will be sounded, and the strayed who are ‎in the land of Assyria, and the expelled who are in the land of ‎Egypt, shall come and prostrate themselves on the holy Mountain ‎in Jerusalem.”