Yon t'v'vshel reshoshah n'shukha le'yo'is p'shabis b'migdosh hayutu'ik an'avalay b'medinah. When the Yon t'v'vreshoshah na'forzah r'nshabis in the base amigdosh, they would blow shofar, but not anywhere else, not in the rest of the country or anywhere else. And we have to understand why would Chazal have uprooted the mitzvah of shofar r'nshabis? Of course, Mederaisa from the Torah want to suppose to blow shofar r'nshabis. And the whole reason we don't blow is like the Gomorrah says, g'zaira d'rabah, that rabah said, that everyone is obligated to hear shofar, but not everybody knows how to blow shofar. And there's a chash that maybe somebody is going to take the shofar in their hand and walk for Amos in a public thoroughfare, carry the shofar on shofar, and because of that, worry, Chazal uprooted the mitzvah of shofar. But seemingly that's not understand. Such a chash is for Kale Yadass, for simple people. How did Chazal take away completely this mitzvah from tzadikim g'deylam v'toyvim, such an exalted mitzvah like shofar? All the mitzvahs of the month of Tishrei are general mitzvahs that have an effect on the whole year. The seventh month of Tishrei is the head of the year, but the mitzvah of shofar which represents Chuvah and ultimately has to reach the very essence of Hashem for the whole year, as we're going to learn to bring down a new light for the whole year. How did Chazal take away the mitzvah because of this seemingly minor concern? Obviously the answer is, because the inyan of shofar is done by Shabbos. The inyan that shofar is supposed to do, so ultimately all of our mitzvahs are in a way visus de la satah, sus de la ilah. All of our mitzvahs, when we do a mitzvah down here below, it arouses divine lights above. The 248 positive mitzvahs are the 248 limbs of the king of God. Each mitzvah is an avar of a limb of Hashem. Each mitzvah draws down Hashem's infinite light into the world. And so when we blow shofar, we're drawing down Hashem from the deepest level as we're going to learn, which is the tainug, the pleasure that Hashem has in creating worlds. But Shabbos is all about pleasure. Shabbos is about tainug. And so the inyan that shofar does, which is the inyan of Hamshokha satainug, drawing down God's pleasure as we're going to understand, Shabbos does it by itself. We don't need shofar on Shabbos. Because Shabbos is the inyan of Hashem's tainug of God's pleasure. Shabbos makachavakayma. Shabbos in a way of a gift is given all the highest levels. And so Shabbos is already shining in the world, the inyan of the shofar. And that's why we don't blow it on Shabbos. But the tzemachedek, whose birthday is Ereva Shoshana, the tzemachedek asks, then why in the Besa Megdash is shofar blown on Shabbos? From the Torah you're supposed to blow shofar on Shabbos. And in the Besa Megdash the shofar would be blown on Shabbos. And also on Mussof, even when Rosh Hashanah is on Shabbos, we still say psukhe shofros. We still say the psukhem of shofros. And the tzemachedek says that the question is even stronger because we know that would have many of the psukhem about shofar, the ones from the Torah about. The kol Hashaefer that Hashem blew at Matantorah. Vayi-i kol Shaefer. Hoi-lach v'chosek, the shofar that was strong at Matantorah. And everyone agrees that the Torah was given on Shabbos. Matantorah was on Shabbos. And so Hashem, the whole inyan of Matantorah was through the shofar, which b'chal we have to understand. Why did there have to be a shofar in Matantorah? What's the inyan? But Lema'is it was on Shabbos. And so how could it be that Chazal took away the midst of shofar on Shabbos? Tzemachedek brings from the alter eba from his grandfather. That because there are many levels of tainog, there are many levels of God's pleasure. Shabbos brings that pleasure that shofar brings, as we're going to understand. But there are higher levels of pleasure than that Shabbos brings. But those levels could only be brought down in the base Hamigdash. And when you're saying the psukim of shofras in Mussof, because when you're saying the psukim of shofras, you're in the base Hamigdash, as we'll understand. So first, let's understand what's the connection of shofar to pleasure? What's the inyan of pleasure? Why was the shofar, it's not a musical instrument, and yet the whole name shofar comes from the word pleasure? Shippuru maseikhem means make your deeds better, a betterness. Or hannoisen imre shepher by Naftali. Imre shepher means beautiful words. Nachlas shofar alay, a beautiful portion. It means beauty, it means pleasure. That's what shofar means. Shuffi de shuffi, like the Gemara says. So how could what does it mean? Shabbos is pleasure and shofar is pleasure. Shabbos, we know what the inyan of pleasure. Shabbos is all about. L'Sanigal Hashem, Tainug, supposed to have pleasure in Shabbos. Oinig Shabbos. But what a shoifah, shoifah seems to be the opposite. The opposite. The sound of the shofar brings fright and fear and trembling. Im yitok a shoifah beer, v'am l'yechharodu. And im matantara also, the posuk says. V'kol shoifah, chozik moid v'yechharodu. Kol ha'am, the shofar was very strong. And the whole nation was trembling. And also seemingly it's not a beautiful sound. It's a simple cry, the shofar. A beautiful song is when you have a lot of different sounds coming together. A shofar is not a pleasant, pleasurable sound. Pleasure always comes from when there's a lot of things happening together at the same beat. That's where beauty comes from when there's a lot of different colors. So we have to understand what is the inyan of pleasure by Hashem and why a shofar connected to pleasure. So we know that all of creation is Hashem's speaking reality into existence. All created beings are Hashem's words. Hashem is right now every moment speaking the ten utterances through which the world were created and the words that God says become the created beings. And that energy, the divine energy of the divine speech, the logos that becomes created reality is known as Sfiris ha-malchus, the last of the ten Sfiris, the divine speech. Malchus petr, shebalpah, Hashem's malchus, the inyan of Hashem's speech, the shchina, is the energy, the God, the energy that brings about worlds. And the Arizal and the Kabbalistic works teach that that energy, when Hashem first created the world and each year he emits, he emanates enough energy, enough koach, aleki, for a year. But Erev Rosh Hashanah, so to speak, kola-dvarmchizum le kadmusim beshorsam, all the worlds ascend up to their ultimate source. So to speak, Hashem loses his desire and will to be a king. You see, speech is a faculty of the soul at something we do. But what's the essential motor behind everything that we do? Of course, one would say will. We don't do anything without will. We have the will to speak, to think, to do anything. But ultimately the deepest aspect of the soul is pleasure, not will. As the Seyfri Yitzira says, ein lemaila me oneg ve ein lemata me nega. Oneg and nega, pleasure and pain are literally the same letters. Oneg and nega. You can't say lahavdil by a Jew, but Freud has a whole idea known as the pleasure principle. The lust principle, the pleasure principle, how essentially all our acts that we ever do is to bring ourselves the most pleasure and the least amount of pain. Pleasure and pain are the deepest parts of the soul. Now, Freud got wrong because he looked only at very external aspects of what pleasure is and really all of life, and avaidis Hashem, but even on a humanistic level part of developing is coming to deeper understandings of what pleasure really is, the deeper types of pleasure. These are the ones that are emanated to the shofar, as we'll understand more Myrtza Hashem tomorrow.