"And then the voice of the Shofar sounded louder and louder"

Synopsis

Rabbi Aba says that in "the voice of the Shofar," two things are being referred to: the voice, and the Shofar. He says that the Torah issues from here, and that it was given from the place that comprises all voices. The first tablets were engraved from this place, from where all freedom comes. Rabbi Aba concludes by telling us that there is nothing in the Torah that is weak or broken; any weakness or emptiness comes from the individual.

Shechinah Shofar Wisdom

Lights Shofar Slavery Year Zeir Anpin

85. He opened the discussion saying, "And then the voice of the Shofar sounded louder and louder..." (Shemot 19:19). The ancient books are divided on this subject, all stumbling on the same thing. Some say that "the voice of the Shofar" is two, the voice being one and the Shofar one, NAMELY TIFERET AND BINAH. This is strengthened by the words, which do not say, 'The Shofar sounded louder and louder,' but "the voice of the Shofar," which indicates the voice coming out of the Shofar, AS THE VOICE IS ZEIR ANPIN, WHICH COMES OUT OF THE SHOFAR THAT IS BINAH. Assuredly BINAH is called a Shofar, as written, "A great Shofar shall be blown" (Yeshayah 27:13). This BINAH is a great Shofar through which slaves are given everlasting freedom, FOR THE FIFTIETH YEAR IS THE SECRET OF BINAH, WHICH ILLUMINATES AND SETS SLAVES FREE. ALL THE ENSLAVING KLIPOT ARE ABOLISHED THROUGH ITS LIGHTS. We have already established this.

85. פָּתַח וְאָמַר, וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד וְגוֹ.' וַיְהִי קוֹל הַשּׁוֹפָר, הָכָא אַפְלִיגוּ סִפְרֵי קַדְמָאֵי, וְכֻלְּהוּ בְּחַד מִלָּה אִתְתְּקָעוּ. אִית מַאן דְּאָמַר, קוֹל הַשּׁוֹפָר תְּרֵי, קוֹל חַד, הַשּׁוֹפָר תְּרֵי. וְדָיִיק לָהּ, מִדְּלָא כְּתִיב וַיְהִי הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק, אֶלָּא קוֹל הַשּׁוֹפָר, קוֹל דְּנָפִיק מִשּׁוֹפָר, דְּוַדַּאי שׁוֹפָר אִקְרֵי, כד"א יִתָּקַע בְּשׁוֹפָר גָּדוֹל, וְהַאי אִיהוּ שׁוֹפָר גָּדוֹל, דְּבֵיהּ נָפְקִין עַבְדִּין לְחֵירוּת עָלְמִין. וְהָא אוּקְמוּהָ.

Shofar Sinai Torah

86. Some learn and specify that it is all one, since it is written, "The voice of the Shofar;" namely, the voice that is called Shofar, BINAH. Whence do we know that BINAH is called a voice? From the words: "A great voice which was not heard again" (Devarim 5:19). This great voice, BINAH, is called a Shofar. Therefore, it is written, "And then the voice of the Shofar sounded (lit. 'went')." Whither did it go? If you say to Mount Sinai or to Yisrael, it should have said 'descended,' but the Torah issues from here, FROM BINAH, AND THE WORD "WENT" REFERS TO THE TORAH. THE TORAH was given from this place, BINAH, which comprises all voices. When you look at things, all is one, FOR THERE IS NO CONFLICT BETWEEN THE TWO EXPLANATIONS.

86. וְאִית מַאן דְּתָנֵי וְדָיִיק דְּכֹלָּא חַד, בְּגִין דִּכְתִּיב קוֹל הַשּׁוֹפָר, קוֹל דְּאִקְרֵי שׁוֹפָר. ומנ"ל דְּאִקְרֵי קוֹל. מִמַּה דִּכְתִּיב קוֹל גָּדוֹל וְלֹא יָסָף, וְהַאי קוֹל גָּדוֹל אִקְרֵי שׁוֹפָר. וְעַל דָּא קוֹל הַשּׁוֹפָר הוֹלֵךְ כְּתִיב. לְאָן הוֹלֵךְ. אִי תֵּימָא לְהַר סִינַי, אוֹ לְיִשְׂרָאֵל. יוֹרֵד מִבָּעֵי לֵיהּ. אֶלָּא אוֹרַיְיתָא מֵהָכָא נָפְקָא. וּמֵאֲתָר דָּא, דְּאִיהוּ כְּלָלָא דְּכָל שְׁאָר קָלִין אִתְיְיהִיבַת, וְכַד יִסְתַּכְּלוּן מִלֵּי כֹּלָּא חַד.

Lights Tablets Torah

87. SINCE THE TORAH CAME OUT OF BINAH, the first tablets were engraved from this place, FROM BINAH. This is the secret meaning of the words: "engraved (Heb. charut) on the tablets" (Shemot 32:16). Do not pronounce it 'charut' but cherut (lit. 'freedom'), FOR IT IS real freedom, BEING the place on which any freedom depends. FOR FREEDOM FROM ALL KLIPOT COMES ONLY THROUGH THE LIGHTS OF BINAH. Come and see that there is nothing in the Torah ON WHICH THERE IS DISAGREEMENT, about which all friends argue and discuss this one so and that one so, that does not wholly follow into the same place, MALCHUT, and gather into one source, YESOD.

87. וְעַל דָּא, לוּחֵי קַדְמָאֵי רְשִׁימִין מֵהַאי אֲתַר הֲווֹ, וְדָא הוּא רָזָא דְּמִלָּה דִּכְתִּיב חָרוּת עַל הַלּוּחוֹת, אַל תִּקְרֵי חָרוּת, אֶלָּא חֵירוּת, חֵירוּת מַמָּשׁ, אֲתַר דְּכָל חֵירוּ בֵּיהּ תַּלְיָא. ות"ח, לֵית לָךְ מִלָּה בְּאוֹרַיְיתָא, דְּאַמְרִין כֻּלְּהוּ חַבְרַיָּיא דָּא הָכִי וְדָא הָכִי, דְּלָא אָזִיל כֹּלָּא לַאֲתַר חַד, וּלְמַבּוּעָא חַד אִתְכְּנַשׁ.

Rivers Rocks Seas Shofar Torah Vessels

88. "AND THEN THE VOICE OF THE SHOFAR sounded (lit. 'went'):" THIS HAS THE SAME MEANING as "All the rivers run (lit. 'go') into the sea" (Kohelet 1:7); NAMELY, INTO MALCHUT CALLED SEA. It is also written, "All go to one place" (Kohelet 3:20), NAMELY INTO MALCHUT. "Louder (lit. 'becomes very strong')" is as we have learned THAT BINAH IS THE SECRET of a vessel that contains forty measures. "Very strong" TEACHES that there is nothing in the Torah that is weak or broken. When you look at it and know it, you shall find it strong as a hammer that breaks rocks. If it is weak, it comes from you, as we established from the verse: "For it is not an empty thing" (Devarim 32:47). If you find it empty, it is "from you." Therefore, Scripture says, "very strong."

88. הוֹלֵךְ: כד"א, כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם. וּכְתִיב הַכֹּל הוֹלֵךְ אֶל מָקוֹם אֶחָד. וְחָזֵק מְאֹד, כַּמָה דְּתָנֵינָן כְּלִי מַחֲזִיק אַרְבָּעִים סְאָה. וְחָזֵק מְאֹד, דְּלֵית לָךְ מִלָּה בְּאוֹרַיְיתָא חַלָשָׁא אוֹ תְּבִירָא, דְּכַד תִּסְתְּכַל וְתִנְדַּע בָּהּ, דְּלָא תִּשְׁכַּח לָהּ תַּקִּיפָא כְּפַטִּישָׁא דְּמַתְבָּר טִינָרִין. וְאִי אִיהִי חַלָשָׁא, מִינָךְ הוּא. כְּמָה דְּאוּקְמוּהָ, דִּכְתִּיב כִּי לֹא דָּבָר רֵק הוּא, וְאִם רֵק הוּא, מִכֶּם אִיהוּ. וְעַל דָּא וְחָזֵק מְאֹד.