Daf 114b (דַּף קי״ד ע״ב)

And that voice rises up to the place where the Throne of Judgment is set, and it strikes upon it and ascends (וְהַהוּא קוֹל סָלְקָא עַד אֲתַר דְּכָרְסְיָא דְדִינָא יָתְבָא, וּבָטַשׁ בָּהּ וְסָלְקָא). Once this voice from below arrives, the voice of Ya‘akov is established above (כֵיוָן דְּמָטָא הַאי קוֹל מִתַּתָּא – קוֹל דְּיַעֲקֹב אִתְתַּקַּן לְעֵילָא), and Kudsha Berikh Hu is awakened with compassion (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר רַחֲמֵי). For just as Yisrael arouses below a single voice blended with fire, air, and water issuing as one from the Shofar (דְּהָא כְּגַוְנָא דְּיִשְׂרָאֵל מִתְעָרֵי לְתַתָּא קוֹל חַד כָּלִיל בְּאֶשָּ״א וְרוּחָּ״א וּמַיָּ״א דְּנָפְקֵי כְּחֲדָא מִגּוֹ שׁוֹפָר), so too above, the Shofar is aroused (הָכִי נָמֵי אִתְעַר לְעֵילָא שׁוֹפָר). And that voice, which is blended of fire, water, and air, is established (וְהַהוּא קוֹל דְּכָלִיל בְּאֶשָּ״א וּמַיָּ״א וְרוּחָּ״א אִתְתַּקַּן), and one emerges from below, and one from above (וְנָפַק דָּא מִתַּתָּא וְדָא מֵעֵילָא), and the world is rectified, and compassion is found (וְאִתְתַּקַּן עָלְמָא וְרַחֲמֵי אִשְׁתְּכַחוּ). And that accuser is confounded—he who thought to dominate in judgment and to prosecute the world (וְהַהוּא מְקַטְרְגָא אִעַרְבֵּב – דְּחֲשִׁיב לְשַׁלְטָאָה בְּדִינָא וּלְקַטְרְגָא בְּעָלְמָא). But when he sees that compassion is aroused, then he is confused, and his power is weakened, and he cannot do anything (וְחָמֵי דְּמִתְעָרֵי רַחֲמֵי – כְּדֵין אִעַרְבָּב וְאִתְתְּשַׁשׁ חֵילֵיהּ וְלָא יָכִיל לְמֶעְבַּד מִידִי). And Kudsha Berikh Hu judges the world with mercy (וְקוּדְשָׁא בְּרִיךְ הוּא דָּאִין עָלְמָא בְּרַחֲמֵי). For if you say that judgment was executed—no, rather compassion was blended with judgment, and the world was judged with mercy (דְּאִי תֵימָא דְּדִינָא אִתְעֲבִיד לָאו הָכִי, אֶלָּא: אִתְחַבָּרוּ רַחֲמֵי בְּדִינָא – וְעָלְמָא אִתְדָּן בְּרַחֲמֵי).

Come and see: it is written, “Blow the Shofar at the new moon, at the concealed time of our festival day…” (תָּא חֲזֵי: כְּתִיב: תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ) (Psalms 81) at the time when the moon is concealed (דְּאִתְכַּסְיָא סִיהֲרָא). For at that time, the evil serpent rules and is able to harm the world (דְּהָא כְּדֵין שָׁלְטָא הַאי חִיוְיָא בִּישָׁא, וְיָכִיל לְנַזְקָא עָלְמָא). But when compassion is aroused, the moon rises and becomes pregnant therefrom, and he is confounded and cannot rule (וְכַד מִתְעָרֵי רַחֲמֵי – סָלְקָא סִיהֲרָא וְאִתְעֲבָרַת מִתַּמָּן, וְאִיהוּ אִתְעַרְבֵּב וְלָא יָכִיל לְשַׁלְטָאָה). He is removed so that he cannot come near there (וְאִתְעֲבַר דְּלָא יִתְקְרַב תַּמָּן), and because of this, on Rosh Hashanah, one must confuse him—as one who is startled awake from sleep and knows nothing (וְעַל דָּא – בְּיוֹם רֹאשׁ הַשָּׁנָה בָּעֵי לְעַרְבְּבָא לֵיהּ – כְּמַאן דְּאִתְעַר מִשְּׁנָתֵיהּ וְלָא יְדַע כְּלוּם).

On Yom haKippurim, one must calm him and pacify his spirit with the Sa‘ir that is brought for him (בְּיוֹם הַכִּפּוּרִים – בָּעֵי לְנַיְיחָא וּלְמֶעְבַּד לֵיהּ נַיְיחָא דְּרוּחָא – בְּשָׂעִיר דְּקָרֵבִין לֵיהּ). Then advocacy is reversed in favor of Yisrael (וּכְדֵין אִתְהַפַּךְ סַנֵּיגוֹרְיָא עֲלַיְיהוּ דְּיִשְׂרָאֵל). But on Rosh Hashanah he is confounded—he does not know, and he cannot act (אֲבָל בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה – אִתְעַרְבָּב, דְּלָא יָדַע וְלָא יָכִיל לְמֶעְבַּד כְּלוּם). See: arousals of mercy rise from below, and mercy from above, and the moon ascends between them (חָמֵי: אִתְעֲרוּתָא דְּרַחֲמֵי סָלְקִין מִתַּתָּא, וְרַחֲמֵי מִלְּעֵילָא, וְסִיהֲרָא סָלְקָא בֵּינַיְיהוּ). Then he is confounded and knows nothing, and cannot rule (כְּדֵין אִתְעַרְבָּב וְלָא יָדַע כְּלוּם, וְלָא יָכִיל לְשַׁלְטָאָה). And Kudsha Berikh Hu judges Yisrael with mercy, and has compassion upon them (וְקוּדְשָׁא בְּרִיךְ הוּא דָּן לְהוּ לְיִשְׂרָאֵל בְּרַחֲמֵי, וְחָיִיס עֲלַיְיהוּ). And there is found for them a time during these ten days between Rosh Hashanah and Yom haKippurim to receive all who return before Him and to atone for them from their sins, and to bring them up to the Day of Atonement (וְאִשְׁתְּכַח לְהוּ זִמְנָא – כָּל אִנּוּן י׳ יוֹמִין דְּבֵין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים – לְקַבְּלָא כָּל אִנּוּן דְּתָיְיבִין קַמֵּיהּ, וּלְכַפָּרָא לוֹן מֵחוֹבַיְיהוּ, וְסָלִיק לוֹן לְיוֹמָא דְכִפּוּרֵי).