מוֹעֲדֵי ה' - רֹאשׁ הַשָּׁנָה

One who hears the shofar blasts on Rosh Hashanah from a G-d-fearing and trembling person will certainly not fear thunder all year (5:3).

The shofar blasts of Rosh Hashanah are the aspect of renewing the intellect, which is the understanding and soul of each person, so that each one, according to their level, merits to draw new understanding and a new soul from the light of the face (35:10).

Through the shofar blasts, judgments are sweetened (42). The shofar blasts on Rosh Hashanah are the aspect of awakening from sleep, arousing the people of the world from sleep, so they do not spend their days in sleep, G-d forbid. Through awakening them from sleep, speech is drawn with great strength, and through this, trust and the visitation of the barren are drawn. Through this, great fear [of G-d] is drawn, and through this fear, one is saved from adultery, the vanity of beauty, and false charm. They merit a long life of holiness, extending and expanding each day of their life thereafter with additional holiness and purity. Through this, they merit great wealth of holiness, through which they merit very great contemplation. All this is merited through the shofar blasts of Rosh Hashanah with true tzaddikim, who know how to draw all these rectifications (50:9). Through traveling on Rosh Hashanah to true tzaddikim, through this, all the judgments in the world are sweetened, and whatever judgment there may be, all are sweetened through this, which is needed on Rosh Hashanah. Therefore, people travel specifically on Rosh Hashanah. Also, through many souls of Israel coming to the true tzaddik on Rosh Hashanah and being included together in great love, through this, great joy and gladness come (61:7).

The reason the world travels on Rosh Hashanah to tzaddikim is that the primary sweetening of judgments is only through the holiness and purity of thoughts, and it is impossible to purify and sanctify thought except through connection to tzaddikim. Rosh Hashanah is the source of the judgments of the entire year, and one must purify thoughts to sweeten them. For this reason, people travel to tzaddikim to merit the holiness of thought (111). Rosh Hashanah is a great kindness from the Blessed Name [see within, Likutay Moharan II, section 1] (Part II, 1:14).

One who merits to connect and hold themselves to the roots of the souls of Israel can make Rosh Hashanah [see within, Likutay Moharan II, section 1] (ibid.). Rosh Hashanah is the aspect of rectifying faith, for through the great gatherings when all the holy communities assemble together on Rosh Hashanah, especially when they gather with true tzaddikim, through this, all the fragments of holy faith are collected and gathered, and faith is rectified completely. Also, the intellect sparkles and is rectified on Rosh Hashanah.

During all the Ten Days of Repentance, through the repentance performed then, the sparkling of the intellect, which is the aspect of tefillin, the seal of holiness, the aspect of rectifying the covenant, is drawn [see Tefillin].

On Yom Kippur, the rectification of the seal of holiness, which is the rectification of the sparkling of the intellect, is completed. On Sukkot, joy is drawn, which is the rectification of foods, so they do not spoil the dream, preventing nocturnal emission, G-d forbid, due to foods.

On Shemini Atzeret, the aspect of rectifying judgment is drawn, through which one is saved from the blemish of emission, G-d forbid, caused by unfit judges [see Covenant]. All this is also rectified through the students who come to a true rabbi, primarily by coming on Rosh Hashanah, when the primary rectification of everything occurs, as mentioned above. Also, specifically on Rosh Hashanah itself, through the tekiah, teruah, and shevarim, all the above is rectified, for through the tekiah, one merits the rectification of faith; through the teruah, one merits to draw the holiness of tefillin, which is the sparkling of the intellect; and through the shevarim, the rectification of the dream and the rectification of judgment are drawn, saving from nocturnal emission in all aspects, as mentioned above (5:15). On Rosh Hashanah, one must force themselves to pray with very great strength and connect their prayer to the true tzaddik, who has great power and can pray a prayer in the aspect of judgment, as is needed on Rosh Hashanah. Through this, one merits to extract from the Other Side all the vitality it swallowed from the holiness of Israel, all the prayers, compassion, and understanding it swallowed. The Other Side is compelled to vomit and expel it from its midst through the prayer of the aforementioned powerful one. Through this, one merits that His glory, Blessed be He, is increased through converts who convert. Through this, one merits prophecy and holy faith, false beliefs are nullified, and one merits the renewal of the future world, which is the aspect of nullifying nature, so the world is conducted in the aspect of the Land of Israel through providence and wonders alone. Through this, one merits the voice of song and melody that will awaken in the future, which is the primary delight of the World to Come (8:11).

During the Days of Awe, one must weep much, and the primary thing is to be in the aspect of a weeping youth, removing all their wisdom and intellect and weeping before the Blessed Name for the afflictions of their heart and pains they know in their soul, like a child weeping before their father. Through this, one merits a beautiful etrog, and the more one is drawn to the aspect of a weeping youth, the more they merit a beautiful etrog (Sefer HaRan 87). On Rosh Hashanah, one must be wise to guard their thoughts, thinking only good thoughts, that the Blessed Name will be good to us and give us a good year, and so forth. One must be joyful on Rosh Hashanah and also weep on Rosh Hashanah (ibid., 21). On Rosh Hashanah, on the first day, one must greatly minimize speech, and a great person must be especially meticulous in this (ibid.). On the eve of Rosh Hashanah, it is fitting to give for a redemption (ibid., 114). These translations cover the אלול (Elul) and the provided ראש השנה (Rosh Hashanah) entries from the section מועדי ה' מקראי קדש in Likutay Etzot, adhering strictly to the exact Hebrew wording and translated as Festivals and Holy Convocations, with subsections Elul and Rosh Hashanah.

The reason the world travels on Rosh Hashanah to tzaddikim is that the primary sweetening of judgments is only through the holiness and purity of thoughts, and it is impossible to purify and sanctify thought except through connection to tzaddikim. Rosh Hashanah is the source of the judgments of the entire year, and one must purify thoughts to sweeten them. For this reason, people travel to tzaddikim to merit the holiness of thought (111). During the Days of Awe, one must weep much, and the primary thing is to be in the aspect of a weeping youth, removing all their wisdom and intellect and weeping before the Blessed Name for the afflictions of their heart and pains they know in their soul, like a child weeping before their father. Through this, one merits a beautiful etrog, and the more one is drawn to the aspect of a weeping youth, the more they merit a beautiful etrog (Sefer HaRan 87).

Rosh Hashanah is a great kindness from the Blessed Name [see within, Likutay Moharan II, section 1] (Part II, 1:14). If you would like to continue with the next subsection (e.g., יום הכפורים, Yom Kippur) or any other section, or if you need clarifications or further assistance, please let me know! Festivals and Holy Convocations

One who merits to connect and hold themselves to the roots of the souls of Israel can make Rosh Hashanah [see within, Likutay Moharan II, section 1] (ibid.). On Rosh Hashanah, on the first day, one must greatly minimize speech, and a great person must be especially meticulous in this (ibid.).

Rosh Hashanah is the aspect of rectifying faith, for through the great gatherings when all the holy communities assemble together on Rosh Hashanah, especially when they gather with true tzaddikim, through this, all the fragments of holy faith are collected and gathered, and faith is rectified completely. Also, the intellect sparkles and is rectified on Rosh Hashanah. During all the Ten Days of Repentance, through the repentance performed then, the sparkling of the intellect, which is the aspect of tefillin, the seal of holiness, the aspect of rectifying the covenant, is drawn [see Tefillin]. On Yom Kippur, the rectification of the seal of holiness, which is the rectification of the sparkling of the intellect, is completed. On Sukkot, joy is drawn, which is the rectification of foods, so they do not spoil the dream, preventing nocturnal emission, G-d forbid, due to foods. On Shemini Atzeret, the aspect of rectifying judgment is drawn, through which one is saved from the blemish of emission, G-d forbid, caused by unfit judges [see Covenant]. All this is also rectified through the students who come to a true rabbi, primarily by coming on Rosh Hashanah, when the primary rectification of everything occurs, as mentioned above. Also, specifically on Rosh Hashanah itself, through the tekiah, teruah, and shevarim, all the above is rectified, for through the tekiah, one merits the rectification of faith; through the teruah, one merits to draw the holiness of tefillin, which is the sparkling of the intellect; and through the shevarim, the rectification of the dream and the rectification of judgment are drawn, saving from nocturnal emission in all aspects, as mentioned above (5:15). On the eve of Rosh Hashanah, it is fitting to give for a redemption (ibid., 114). These translations cover the אלול (Elul) and the provided ראש השנה (Rosh Hashanah) entries from the section מועדי ה' מקראי קדש in Likutay Etzot, adhering strictly to the exact Hebrew wording and translated as Festivals and Holy Convocations, with subsections Elul and Rosh Hashanah. If you would like to continue with the next subsection (e.g., יום הכפורים, Yom Kippur) or any other section, or if you need clarifications or further assistance, please let me know! Festivals and Holy Convocations Yom Kippur encompasses all days, gives life to all days, and subdues the heart to attach all desires solely to the Blessed Name. Through this, all kinds of disputes, both material and spiritual, are nullified, peace is established, and through this, gladness and joy are drawn (179). Yom Kippur is the completion of the rectification of the seal of holiness, which is the aspect of rectifying the covenant [see above, Rosh Hashanah, section 9] (Part II, 5:14).