רֹאשׁ הַשָּׁנָה וּמִצְוַת שׁוֹפָר

One who hears the sounding of the shofar on Rosh HaShanah from a worthy man — one who is genuinely G-d-fearing and trembling — need certainly not worry or be afraid throughout the entire year from thunder. That is: one must trust in Hashem, may He be blessed, that in the merit of the commandment of shofar-sounding that he heard from a genuinely G-d-fearing person, Hashem will protect him from harm throughout the entire year from thunder. And as explained in Likutay MoHaRaN Part II in the Torah "Tiku Tochachah" ["Sound a reproof"] — that the shofar alludes to learning true knowledge from the true Tzadik — it is learned from this that when one hears the teaching of knowledge from a true Tzadik and a genuinely G-d-fearing person, and prevails to fulfill according to the explanation in the aforementioned teaching, one must trust that Hashem will protect him from all manner of harm and all manner of sufferings — as described above regarding the shofar.

Through the commandment of shofar-sounding on Rosh HaShanah with proper fear of Heaven, one merits renewal of the mind [חִדּוּשׁ הַמֹּחַ] — that is, one merits to renew the intellect, which is the soul, with new vitality for fear of G-d and Torah observance. And one merits to draw new intellect from the light of the countenance [אוֹר הַפָּנִים]. And one must also always engage in learning true knowledge from the true Tzadik and in proper fear of G-d — for this learning alludes as well to the shofar-sounding, as described in §1. And one must strengthen oneself in fulfillment, as described in the aforementioned teaching. And through this one will certainly be aroused to hear the shofar-sounding on Rosh HaShanah with proper fear of Heaven, and will merit all the rectifications and all the goodnesses that come through the shofar-sounding on Rosh HaShanah in truth as it should be.

Through the commandment of shofar-sounding with proper fear of Heaven, the harsh judgments are sweetened [נִמְתָּקִים הַדִּינִים] — that is, accusations and sufferings are nullified from Israel, and one merits many acts of kindness and goodnesses.

Through the shofar-sounding on Rosh HaShanah with proper fear of Heaven, one is awakened from sleep [מִתְעוֹרְרִים מִן הַשֵּׁנָה] — that is, from the overpowering of the faculty of imagination [הַמְּדַמֶּה] that overpowers the person and distances him from truth, G-d forbid. For through the commandment of shofar-sounding as it should be, one awakens from sleep — that is, from the overpowering of the faculty of imagination. And one merits to feel that the overpowering of the imagination distances a person from true knowledge even when he is not sleeping — literally as he is distant from knowledge during his actual sleep. And then one is aroused to understand that one must strive not to lose the days and years in sleep — that is, in the overpowering of the faculty of imagination — through which, as stated, the person distances himself from true knowledge just as during actual sleep. And through the overpowering of the imagination — which is called sleep — one falls into all manner of lusts, evil traits, and into great toils and Parnasah-burdens and the lust for money, etc. But through the commandment of shofar-sounding with proper fear of G-d, and through learning true knowledge from the true Tzadik — which is the aspect of the shofar as described in §1 — one is awakened from the overpowering of the imagination. And one merits to understand the truth and to be saved from the blemishes mentioned above. And also through the awakening from sleep — that is, through the awakening and rousing from the overpowering of the imagination, which one merits through the commandment of shofar-sounding on Rosh HaShanah as it should be, and through learning true knowledge from the true Tzadik as described above in several sections — through this one merits powerful speech [דִּבּוּר בְּכֹחַ גָּדוֹל]: that is, one merits to speak Torah and prayer with great arousal and a strong voice. And from this flows genuine trust — that is, one strengthens oneself in the trait of trust to trust only in Hashem, may He be blessed, in order to be saved in every matter, whether in Parnasah, whether in bodily health, whether in other matters. And then the visitation of barren women [פְּקִידַת עֲקָרוֹת] is drawn — and also great fear of Heaven. That is: one merits genuine fear of G-d, feeling and understanding that one need fear no power whatsoever — only Him, may He be blessed. And through genuine fear of Heaven one is saved from sexual immorality and from the vanity of beauty and false charm. And one merits holy length of days — that is, one merits to grow each day in life through holiness and genuine knowledge more than the preceding day, which is the primary length of days, as explained in Likutay MoHaRaN Part I in the Torah "Patach Rabbi Shimon". And one merits great holy wealth — that is, the good trait of "rejoicing in one's portion," which is the primary wealth, as stated in tractate Avos : "Who is wealthy? One who rejoices in his portion." And sometimes one also merits actual material wealth. And through this holy wealth one merits great contemplation in the holy Torah — that is, one merits great knowledge to understand many true explanations and interpretations of the Torah that are necessary for fear of G-d and Torah observance, which is the foundation of Jewishness. To all the rectifications enumerated in this section one merits through the shofar-sounding on Rosh HaShanah with the true Tzadikim, and through learning true knowledge from the true Tzadikim to act and to fulfill — for only the true Tzadikim are suited to draw to their people who are genuinely close to them the aforementioned rectifications, when they come to them for Rosh HaShanah.

Through traveling to the true Tzadikim for Rosh HaShanah, all manner of harsh judgments in the world are sweetened — that is, all manner of accusations and sufferings are nullified from the world. And in every place where there is judgment or accusation, G-d forbid — from which troubles and sufferings come, G-d forbid — these are sweetened and nullified through the journey to the true Tzadikim for Rosh HaShanah. And since Rosh HaShanah is the day of judgment for the year, therefore one must travel to the Tzadikim for Rosh HaShanah — in order to sweeten the judgments. And also through the gathering of many people to the true Tzadik on Rosh HaShanah, and their bonding in love and unity — through this joy and gladness flow to the people who came to the Tzadik.

The reason people travel to the Tzadikim for Rosh HaShanah is that the sweetening of all judgments occurs only through the holiness and purity of thought — and it is possible to purify and sanctify the thought only through binding oneself to the Tzadikim. And since Rosh HaShanah is the source of judgments for the entire year, one must therefore be careful about purity of thought during the days of Rosh HaShanah — in order to sweeten and nullify the judgments. And therefore people travel to the Tzadikim for Rosh HaShanah — in order to merit the holiness and purity of thought.

That the Holy One, blessed be He, established Rosh HaShanah on the first of the month — this is a great act of kindness, as explained in Likutay MoHaRaN Part II in the Torah "Tiku Memshalah" ["Sound a sovereignty"].

One who merits to bind and hold himself to the roots of the souls of Israel — that is, to the Throne of Glory — he can make Rosh HaShanah. Thus is it explained in Likutay MoHaRaN Part II in the Torah "Tiku Memshalah." And since this in its completeness can only be done by the true Tzadik — therefore one must travel to him for Rosh HaShanah.

Rosh HaShanah is the time of rectification of faith [תִּקּוּן הָאֱמוּנָה]. For through the multitude of gatherings and communities that assemble with the true Tzadikim on Rosh HaShanah, all the parts of the holy faith are assembled — and faith is rectified in completeness. And also the minds of the people who come to the true Tzadikim for Rosh HaShanah sparkle and are rectified. And likewise during the Ten Days of Repentance [עֲשֶׂרֶת יְמֵי תְּשׁוּבָה]: through the matters of repentance and good deeds one engages in during these days, the minds sparkle and are rectified. And the rectification of the minds is called "tefillin, seal of holiness, rectification of the bris" — as explained in Likutay MoHaRaN Part II in the Torah "Tiku Emunah" ["Sound faith"]. On Yom Kippur is the completion of the rectification of the seal of holiness — which alludes to rectification of the mind. During the festival of Sukkos joy is drawn — and through joy the foods are rectified, so that they do not bring evil dreams and nocturnal impurity, G-d forbid. On Shemini Atzeres the rectification of judgment is drawn — and through proper rectification of judgment one is also saved from nocturnal impurity, G-d have mercy, which comes through improper judges. Thus is it explained in Likutay MoHaRaN Part II in the Torah "Tiku Emunah." And these aforementioned matters are also rectified through true disciples coming to the true Rebbe — and the primary thing is that they come to him for Rosh HaShanah, which is the primary time of the aforementioned rectifications. And also through the holy blasts of Rosh HaShanah these rectifications are accomplished. For through the Tekiah [plain blast] one merits rectification of faith; through the Teruah [broken blast] one merits the holiness of tefillin — that is, rectification of the mind so that the mind is clear and pure from all manner of evil thoughts and evil reflections; and through the Shevarim [broken sighing blasts] one merits rectification of the dream, rectification of judgment, and complete salvation from nocturnal impurity. From all that is described above one must conclude how much one must be careful about hearing the shofar on Rosh HaShanah with fear of G-d, with great arousal and a broken heart — not like the scoffers and the flighty-minded who mock, G-d have mercy, the shofar-sounding. For through each type of shofar-sound various rectifications are accomplished in the person — which are very necessary for the rectification of his soul — as described in this section.

On Rosh HaShanah one must greatly strengthen oneself to pray with great force and great arousal. And every person must bind his prayer to the true Tzadik — who is a person of power, capable of praying a prayer in the aspect of judgment [תְּפִלָּה בִּבְחִינַת דִּין] as it is necessary to pray on Rosh HaShanah. And through the prayer in the aspect of judgment, the true Tzadik merits to extract from the Sitra Achara all the vitality it has swallowed from the holiness of Israel. For as a consequence of the true Tzadik's prayer — he who is a person of great power — the Sitra Achara is compelled to return all the prayers, the mercy, and the knowledge it has swallowed from Israel. As explained in Likutay MoHaRaN Part II, §8 in the Torah "Tiku Tochachah." And through this converts are made, and then the honor of Hashem is magnified. And through this one merits prophecy and genuine faith — false beliefs are nullified, and one merits to believe in the creation of the world [חִדּוּשׁ הָעוֹלָם]: both in the past — that is, one merits to genuinely believe in Hashem, may He be blessed, that He created the world from absolute nothing, and conducts the world both generally and particularly — and specifically, to believe in His particular Providence, which is concealed by the course of nature because of the trial and free choice, as explained in all the books of truth and especially in Likutay Halachos: that the primary trial of faith in Providence is because the Providence is concealed by the course of nature — whether in Parnasah, whether in healing, and likewise in the other matters necessary for human sustenance. And also through the aforementioned rectifications one merits to believe that Hashem, may He be blessed, will completely renew the world — and will conduct the world openly, with particular Providence, with no recourse to the course of nature. And through this one merits the voice of the song and melody that will be sung in the future [קוֹל הַשִּׁיר וְהַנִּגּוּן שֶׁיּוּשַׁר לֶעָתִיד] — which is the primary delight of the World to Come. All of this is explained in Likutay MoHaRaN Part II in the Torah "Tiku Tochachah."

During the days of Rosh HaShanah, Yom Kippur, and the Ten Days of Repentance, one must multiply weeping before Hashem, may He be blessed, over sins and blemishes. And the primary thing is that every person must be in the level of "a weeping child" [נַעַר בּוֹכֶה] — that is, every person must weep before Hashem, may He be blessed, literally as a child weeps before his father. For one must know that no one has any intellect or wisdom whatsoever before Him, may He be blessed. Therefore one must only weep before Him, may He be blessed, with wholesomeness and simplicity — over one's distancing and blemishes. And through this one merits a beautiful esrog [אֶתְרוֹג נָאֶה]. And the more one strengthens oneself in the level of "a weeping child" — that is, weeping before Hashem with wholesomeness and simplicity, like a child who has no wisdom or intellect — the more one merits a more beautiful esrog.

On Rosh HaShanah one must be wise to guard the mind and the purity of thought, and to think only good thoughts — that is, to strengthen oneself in faith, trust, and hope that Hashem, may He be blessed, will conduct Himself with us in kindness and mercy in all particulars, and will grant us a good year. However, one must weep on Rosh HaShanah before Hashem over blemishes and iniquities. But one must also greatly strengthen oneself in joy, hope, and trust that Hashem, may He be blessed, will grant us a good year, as described above.

On the first day of Rosh HaShanah one must greatly minimize speech [לְמַעֵט מְאֹד בְּדִבּוּר]. And especially a great person must be even more exacting with himself to minimize words on the first day of Rosh HaShanah.

On erev Rosh HaShanah one must give pidyon [פִּדְיוֹן] — that is, to give charity as a ransom [לְשֵׁם פִּדְיוֹן] — both for oneself and for the members of one's household. And it is certainly appropriate, if one is able, to give this pidyon to a great person [אָדָם גָּדוֹל] — that is, to one who possesses genuine Torah knowledge, a true G-d-fearer, and one who believes in particular Providence as it should be — without any alien wisdoms and inquiries. For only such a person is called "a great person." Thus is it explained in all the books of truth, and especially in Likutay Halachos.