Daf 99b (דַּף צ״ט ע״ב)

Come and see (תָּא חֲזֵי): When that supernal shofar, in which the radiance of all is contained, is removed and does not shine to the children (כַּד הַהוּא שׁוֹפָר עִלָּאָה, דִּנְהִירוּ דְּכֹלָּא בֵּיהּ, אִסְתַּלָּק וְלָא נָהִיר לִבְנִין), then judgment is aroused (כְּדֵין דִּינָא אִתְתְּעַר), and thrones are prepared for judgment (וְכֻרְסְוָון אִתְתְּקָנוּ לְבֵי דִּינָא). And this shofar is called the ram of Yitzḥak (וְדָא שׁוֹפָר, אֵילוֹ דְּיִצְחָק אִקְרֵי), the might of Yitzḥak, the praise of the Patriarchs (תוּקְפֵיהּ דְּיִצְחָק, תּוּשְׁבַּחְתֵּיהּ דַּאֲבָהָן). When that great shofar is removed, that does not give suck to the children (כַּד אִסְתְּלַק הַהוּא שׁוֹפָר גָּדוֹל, דְּלָא יַנְקָא לִבְנִין), then Yitzḥak is strengthened and judgment is established in the world (כְּדֵין יִצְחָק אִתְתָּקַּף, וְאִתְתָּקַּן לְדִינָא בְּעָלְמָא).

And when this shofar is aroused, and when mankind repents from their sins (וְכַד אִתְּעַר הַאי שׁוֹפָר, וְכַד בְּנֵי נָשָׁא תַּיְיבִין מֵחֲטָאֵיהוֹן), they must draw forth the sound of the shofar below (בַּעְיָין לְנַגְדָּא קוֹל שׁוֹפָר מִתַּתָּא). And that sound ascends above (וְהַהוּא קָלָא סָלִיק לְעֵילָּא), then another supernal shofar is aroused (כְּדֵין אִתְּעַר שׁוֹפָרָא אָחֳרָא עִלָּאָה), and mercy is awakened, and judgment is removed (וְאִתְּעַר רַחֲמֵי, וְאִסְתַּלָּק דִּינָא).

And we must perform the act with the shofar, to arouse that other shofar (וּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא בְּשׁוֹפָר, לְאִתְּעָרָא שׁוֹפָרָא אָחֳרָא), and to bring forth through this shofar below those sounds (וּלְאַפָּקָא בְּהַאי שׁוֹפָר לְתַתָּא, אִינּוּן קַלֵי), to show that all those voices above, which are all included in that supernal shofar, should be aroused to go forth (לְאַחֲזָאָה דְּכָל אִינּוּן קָלִין דִּלְעֵילָּא, דִּכְלִילָן כֻּלְּהוּ בְּהַהוּא שׁוֹפָר עִלָּאָה, יִתְּעֲרוּן לְנָפְקָא). And with these voices below, Yisrael give strength-(for mercy below, and the great shofar is aroused)-to above (וּבְהָנֵי קָלִין דִּלְתַתָּא, יָהֲבִין יִשְׂרָאֵל חֵילָא [לְרַחֲמֵי מִתַּתָּא וְאִתְעַר שׁוֹפָר גָּדוֹל] לְעֵילָּא). And for this reason, we must sound the shofar on this day, and arrange the voices, to direct them in order to arouse that other shofar, in which the voices above are included (וְעַל דָּא בָּעֵינָן לְזַמְּנָא שׁוֹפָר בְּיוֹמָא דָּא, וּלְסַדְּרָא קָלִין, לְכַוְּונָא בֵּיהּ בְּגִין לְאַתְעֲרָא שׁוֹפָר אָחֳרָא, דְּבֵיהּ כְּלִילָן קַלֵי לְעֵילָּא). Some say: And to arrange the voices with the shofar (ס״א וּלְסַדְּרָא קָלִין בְּשׁוֹפָר).

The first order: a voice goes forth, and is crowned above, ascends through the firmaments, bursts between the lofty mountains, and comes to Avraham (סִדְרָא קַדְמָאָה, קָלָא נָפִיק, וּמִתְעַטָּר לְעֵילָּא, סָלִיק רְקִיעִין, וְאִתְבָּקַע בֵּין טוּרֵי רָמָאֵי, וּמָטֵי לְגַבֵּיהּ דְּאַבְרָהָם). It rests upon his head, and he is crowned, and he is aroused, and he prepares the Throne (וְשַׁרְיָא בְּרֵישֵׁיהּ, וְאִתְעַטָּר, וְאִתְּעַר הוּא, וְאַתְקִן לְכוּרְסְיָיא). And in the Book of Aggadah we learned (וּבְסִפְרָא דְּאַגַּדְתָּא תָּנֵינָן), at the time when that first voice ascends, Avraham is aroused and crowned and prepares the Throne (בְּשַׁעֲתָא דְּהַהוּא קָלָא קַדְמָאָה סָלִיק, אִתְּעַר וְאִתְעַטָּר אַבְרָהָם, וְאַתְקִן לְכוּרְסְיָיא). Appointed over him is Abba-some say Abba and Imma (פַּקְדִין עָלֵיהּ אַבָּא, ס״א אַבָּא וְאִמָּא)-Abba (אַבָּא). Meanwhile, the second order ascends, mighty to break the strength of anger (אַדְּהָכִי, סַלְּקָא תִּנְיָינָא, תַּקִּיפָא [לְחַבְרָא] לְתַּבְרָא תּוּקְפֵי רְגִיזִין). And this is the second order: that voice is broken in its strength (וְדָא סִדְרָא תִּנְיָינָא, הַהוּא קָלָא תְּבִירָא בְּתוּקְפוֹי).

And when it ascends, all the judgments that were aroused before him-some say: that were aroused-are broken (וּכְדֵין סַלְּקָא, וְכָל דִּינִין דְּאִתְּעַרוּן [ס״א דְּאִתְעָרְעַן] קָמֵיהּ אִתְּבָּרוּ), until it reaches the place of Yitzḥak (עַד דְּסָלִיק לְאַתְרֵיהּ דְּיִצְחָק). When Yitzḥak is aroused, and he sees Avraham preparing the Throne to stand before him (כֵּיוָן דְּיִצְחָק אִתְעַר, וְחָמֵי לְאַבְרָהָם מְתַקֵּן לְכוּרְסְיָיא לְקַיְּימָא קַמֵּיהּ), then he is subdued, and the harsh strength is broken (כְּדֵין אִתְכַּפְיָא, וְתָבַר תּוּקְפָּא קַשְׁיָא). And in this, whoever blows must direct his heart and will, in order to break the power and harsh force of judgment (וּבְהַאי, בָּעֵי מַאן דְּתָקַע, לְכַוְּונָא לִבָּא וּרְעוּתָא, בְּגִין לְתַּבְרָא חֵילָא וְתּוּקְפָּא דְּדִינָא קַשְׁיָא). This is what is written: “Happy is the people who know the teruah” (הֲדָא הוּא דִּכְתִּיב, אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה) (Psalms 89). Who know the teruah indeed (יוֹדְעֵי תְרוּעָה וַדַּאי).