בכור בהמה טהורה א

And the essential tikun is through emes (truth) — as is explained in the Torah discourse mentioned above: that through emes the supervision of the Blessed Lord is drawn down, through which one is included after-creation in before-creation. And therefore on Rosh Hashana the majority of Israel draw themselves toward emes and wholeness and pray and cry out to the Blessed Lord in truth and wholeness, without any of the empty sophistries that some have in the rest of the year's days. For the essential thing is emes and wholeness — to conduct oneself throughout the year as the multitude of upright people of Israel conduct themselves on Rosh Hashana and Yom Kippurim. For the essential teshuvah and tikun is emes — through which one nullifies the grip of falsehood that was seized at the onset of creation, and one is included after-creation in before-creation — which is the essential tikun of all things, as above.

And this is the aspect of the sound of the shofar — which is the aspect of emes, the aspect of "the voice is the voice of Yaakov" (Bereshis 27:22), the aspect of "give truth to Yaakov" (Micha 7:20). For the essential revelation of emes is through the aspect of Yaakov, who began to engage in this tikun — to nullify the falsehood at the onset of its grip as above. For Avraham Avinu was the first to begin to reveal His divinity in the world, which is the essential revelation of emes. But since Avraham was first, he had not yet attained the annulment of the grip of falsehood at its root — at the very point where creation emerged from potentiality into actuality, which is impossible to attain. And there, the essential sweetening is needed to nullify the grip of falsehood.

For Avraham's attribute was chessed (lovingkindness) and Yitzchak's attribute was gevurah (strength/judgment) — these are the aspects of before-creation and after-creation. For chessed is the aspect of before-creation, where all is good, all is chessed. And gevurah and din (judgment) is the aspect of after-creation, from which comes the grip of strict judgment, as above. For Avraham revealed His divinity in the world and made known that God rules upon the earth. Likewise Yitzchak and Yaakov — for this was the entire service of all of them, for we call no one "Avos" (Patriarchs) except three (Midrash B'reishis Rabbah 56:11). For they are the fathers of the world — in the aspect of before-creation, in the aspect of "father" as above — for they merited to include all things in the Blessed Lord, in the aspect of before-creation where father and son are as one, in the aspect of "when you reach the pure marble stones" — and there everything is called by the name of the Father, for the son is subsumed under the father and is included in him.