시편 118:5의 차시두트

Section 4: The sound of the Shofar hints at Teshuva, “improve your deeds” (see Yayikra Raba 29:6), as the Rambam (Hilkhot Teshvua 3:4) states “awaken from your slumber”. The shofar corresponds to the World That Is Coming, [the sefira of] Bina, and Teshuva. This corresponds to the voice of the shofar, the voice of truth coming from the depths of the heart, as the verses state, “you call to Yah from the depths (Ps 130:1)”, we call to Yah from the narrow places (Ps. 118:5)...

"In distress I called on Yah; Yah answered me and brought me relief"; "Hear my plea; Do not shut Your ear to my groan, to my cry."

3 "Blow the horn on the new moon" (Psalms 81:4) has the initials for the word Shabbat (שבת) because, behold, the horn (shofar) is a matter of freedom as is cited: "And you shall sound the shofar [in proclamation of the Jubilee]" (Leviticus 25:9); "and you shall call out freedom [for all (Hebrew) bondsmen], "Yovel" (Jubilee) [lit., "the shofar"] (Leviticus 25:10), for each individual. The shofar is blown to signify freedom because freedom is something without diminution because when a person is enslaved he is in a mode of shrinkage and cannot act and behave as he wishes; only as a free person is he "expanding" and the shofar when being blown instructs to do so from a place of constriction (mouthpiece) and the sound emerges in the place of expansion, and this teaches about freedom from all kinds of servitudes, and this is: "In distress I called (Psalms 118:5)"... (following words tillהכתוב unclear) that scripture establishes in regards to serving Him with the reading of the Shmah. For the service of Him whose name shall be praised is to be done in awe/fear and love. The fear/awe is like a constriction/self discipline and not like the experience of freedom for it was his will that a person should refrain from behaving like this. It is indeed not his wish to behave like this but he abrogates his preference because he is afraid, but when he is on the levels of love he experiences freedom and greatly benefits and celebrates in the performance of the commandments of Him, whose name shall be praised, and is very happy and joyous regarding them until he will do them for no reason or without coercion other than his wanting to do so. He would in his love for Him, who shall be praised, and His commandments do them - and then he will perform them from an aspect of freedom and expansion. And so, also, is the matter of Shabbos from the aspect of freedom and expansiveness for on a daily basis it contained creation that was generated by way of constriction which brought the revelation of creation. And on the holy Shabbos there was no creation for it (Shabbos) is characterized by “Ein Sof”(without limit, another name for G-d), may He be blessed. It is free of any type of constriction and because of that on the holy Shabbos there can be no creation on Shabbos as it is is from the aspect of freedom. Moreover, Shabbos does not have any kind of vessel/instrument/container and is even more expansive from the aspect of space in comparison to the shofar. The sound expands after exiting the shofar and demonstrates freedom and brings a huge influence of grace/mercy. This grace/mercy is characterized by being free of any kind of constriction and manifests only expansion and so it was explained that just as grace/mercy is called “benevolence” for it is a matter that is without measure, similarly, is medicine called restoration as it is coming from a world that is called “prepared” as the graces/mercies are in readiness there, without any limitation. The aspect of power/self discipline is from the view of constriction and so an ill person is called “austere/lacking” as it says in (מ"א meaning unclear, could be midrash aggadah) "Blow the horn on the new moon" (Psalms 81:4) and the book of Torah will be a(n umbilical) cord/line of the law and has the gemmatria of the initial letters of: “We beg You! With the strength of Your right hand’s greatness untie the bundled sins”. (Prayer Ana b’koach in the siddur) for with shofar and Shabbos is freedom guarded/preserved/guaranteed as discussed earlier and the mercies/graces overcome from the aspect of:”for great is His steadfast love toward us” (Psalms 117:2) and the citation:” the strength of Your right hand” which is grace/mercy and “untie the bundled sins” which is bound up in constriction in the aspect of power/strength. “Untie” means that even the attribute of power/strength will be sweetened and come to expansion and through this will be revealed the mode of “freedom” and the holy sh’china (immanent presence of G-d in this world) shall be elevated. She is the concluding letter Heh (5th letter of the aleph beis) of the Name (of G-d) that is spelled with a Yud, a Heh, a Vav and a Heh. It is further written (Amidah prayer in siddur for a blessing of a year of prosperity):”Bless us with…” this year. Year has the gemmatria of s’fira (attribute) This (“Zot”) is the Heh that was just defined as the sh’china and she is called “Zot”. And we pray regarding the holy sh’chinah that she should shower them with blessing which means this attribute that is called “Zot”. And all manner of crops should be abundant because of the influence, as already mentioned in the aspect of the “benevolence” of Your right hand and it’s many crops beyond the line of the law.