Now, the sounding of the shofar that will take place in the Ultimate Future will reflect a loftier revelation than that reflected by the sounding of the shofar that took place at the Giving of the Torah.וְהִנֵּה הַשּׁוֹפָר דְּלֶעָתִיד הוּא נַעֲלֶה יוֹתֵר מֵהַשּׁוֹפָר דְּמַתַּן תּוֹרָה,
This is indicated by the statement in Pirkei D’Rabbi Eliezer1כִּדְאִיתָא בְּפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר
concerning the two horns of the ram that was sacrificed in place of Yitzchak at the Akeidah:בְּעִנְיַן ב' קַרְנָיו שֶׁל אֵילוֹ שֶׁל יִצְחָק,
The right horn of that ram is more prestigious than the left.דְּקֶרֶן הַיָּמִין גָּדוֹל מֵהַשְּׂמֹאל,
The Holy One, blessed be He, sounded the left horn at Mount Sinai,בְּשֶׁל שְׂמֹאל תָּקַע בּוֹ הקב"ה עַל הַר סִינַי
and He will sound the right horn in the Ultimate Future.וּבְשֶׁל יָמִין עָתִיד לִתְקוֹעַ בּוֹ לֶעָתִיד לָבוֹא.
Moreover, regarding the shofar to be sounded in the Ultimate Future,וְגַם בְּשׁוֹפָר דְּלֶעָתִיד עַצְמוֹ
there are several levels. For example, it is written,2יֶשְׁנָם כַּמָּה דַּרְגוֹת,
“The L-rd, G‑d, will sound the shofar,” and in another source, it is written,3וְאַ-דְנַי הֲוָיָ׳ בַּשּׁוֹפָר יִתֽקָע,
“A great shofar will be sounded.”וְיִתָּקַע בְּשׁוֹפָר גָּדוֹל.
However, these two names (A-donai and Havayah as it is vocalized with the nikkud of Elokim)4 are of a uniquely sublime nature,דְּאַ-דְנַי הֲוָיָ׳ הֵם שֵׁמוֹת, אֶלָּא שֶׁשֵּׁמוֹת אֵלֶּה(אַ-דְנַי הֲוָיָ׳ בְּנִקּוּד אֱלֹקִים) הֵם נַעֲלִים בְּיוֹתֵר,
as explained at length in Likkutei Torah.5כַּמְּבֹאָר בַּאֲרֻכָּה בְּלִקּוּטֵי תּוֹרָה.
This revelation will take place at the onset of the Future Redemption,דְּגִלּוּי זֶה יִהְיֶה בְּהַתְחָלַת הַגְּאֻלָּה.
after which “a great shofar will be sounded.”וּלְאַחֲרֵי זֶה יִתָּקַע בְּשׁוֹפָר גָּדוֹל,
The verse states that a great shofar “will be sounded” without mentioning who will sound it,יִתָּקַע סְתָם וְלֹא נֶאֱמַר מִי הוּא הַתּוֹקֵעַ,
because this sounding of the shofar elicits and reveals the dimension of G‑dliness that is at present concealed beyond all concealment,6 i.e., His Essence, which transcends all revelation.7כִּי תְּקִיעָה זוֹ הִיא הַמְשָׁכָה וְגִלּוּי מִבְּחִינַת סְתִימָא דְּכָל סְתִימִין.
It is possible to explain that the reason the verse, “The great shofar will be sounded,” is included among the Shofros verses recited on Rosh HaShanahוְיֵשׁ לוֹמַר, דְּזֶה שֶׁבִּפְסוּקֵי שׁוֹפָרוֹת דְּרֹאשׁ הַשָּׁנָה אוֹמְרִים גַּם הַפָּסוּק יִתָּקַע בְּשׁוֹפָר גָּדוֹל,
is because this most sublime level is also drawn down through a Jew’s Divine service on Rosh HaShanah.הוּא, כִּי עַל יְדֵי הָעֲבוֹדָה דְּרֹאשׁ הַשָּׁנָה מַמְשִׁיכִים גַּם עִנְיָן זֶה.
On this basis, it is possible to sayוְעַל פִּי זֶה יֵשׁ לוֹמַר,
that mentioning the verse “Return, O Yisrael, to Havayah Elokecha” in the Haftarah of Shabbos Teshuvah,דְּזֶה שֶׁאוֹמְרִים בְּהַהַפְטוֹרָה דְּשַׁבַּת תְּשׁוּבָה שׁוּבָה יִשְׂרָאֵל עַד הֲוָיָ׳ אֱלֹקֶיךָ,
the name Havayah that is mentionedשֶׁבַּהֲוָיָ' זֶה
also includes that aspect of Havayah A-donai that is vocalized with the nikkud of Elokim,נִכְלָל גַּם הָעִנְיָן דַּהֲוָיָ׳ אַ-דְנַי בְּנִקּוּד אֱלֹקִים
which is a very lofty rung.שֶׁהוּא דַּרְגָּא נַעֲלֵית בְּיוֹתֵר,
Nevertheless, we are instructedוְאַף-עַל-פִּי-כֵן אוֹמְרִים
that our teshuvah must be carried out to the extentשֶׁהַתְּשׁוּבָה צְרִיכָה לִהְיוֹת עַד
that Havayah will be considered only as Elokim, a level associated with contraction, when compared to the Or Ein Sof, which transcends the level of G‑dliness associated with the name Havayah.שֶׁהֲוָיָ׳ יִהְיֶה רַק בְּחִינַת אֱלֹקִים וְצִמְצוּם לְגַבֵּי אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵהֲוָיָ',
For the Divine service of a Jew on Rosh HaShanah draws down the sounding of the great shofar, as well;כִּי עַל יְדֵי הָעֲבוֹדָה דְּרֹאשׁ הַשָּׁנָה מַמְשִׁיכִים גַּם עִנְיַן יִתָּקַע בְּשׁוֹפָר גָּדוֹל,
and, in relation to that level, even the lofty rung of the name Havayah A-donai is considered merely a contraction, like G‑d’s name Elokim.וּלְגַבֵּי דַּרְגָּא זוֹ, גַּם הַשֵּׁם הֲוָיָ׳ אַ-דְנַי כֵּאלֹקִים יֵחָשֵׁב.

Summary

The sounding of the shofar that will take place in the Ultimate Future will reflect a loftier revelation than that reflected by the sounding of the shofar that took place at the Giving of the Torah. Moreover, regarding the shofar to be sounded in the Ultimate Future, there are several levels. For example, it is written, “The L-rd, G‑d, will sound the shofar,” mentioning two names of G‑d, and it is also written, “A great shofar will be sounded,” without mentioning who will sound it, because this sounding of the shofar elicits and reveals essential G‑dly light. The verse, “The great shofar will be sounded,” is included among the Shofros verses recited on Rosh HaShanah because this most sublime level is also drawn down through a Jew’s Divine service on Rosh HaShanah. Similarly, mentioning the verse “Return, O Yisrael, to Havayah Elokecha” in the Haftarah of Shabbos Teshuvah instructs us that our teshuvah must be carried out to the extent that Havayah will be considered only as Elokim, a level associated with contraction, when compared to the Or Ein Sof.