Likutei Moharan 49:6/ליקוטי מוהר"ן מ״ט:ו׳

16. This is also the aspect of repentance, as it is written (2 Samuel 23:1), “set OL (on high)”— OoLah (the yoke) of repentance (Avodah Zarah 4b-5a). TeShUVaH (repentance) is the letters TaShUV Heh (return the heh): the dalet is made into a heh.

2Now the essence of repentance is dependent upon the heart, as it is written (Isaiah 6:10), “understand with its heart and so repent.” This corresponds to “Who is this that ascends”—”who” olah (ascends) together with “this”; the oolah of repentance—the ascent of repentance together with “who.”

3This also corresponds to “Great is repentance, for it reaches to the Throne of Glory” (Yoma 86a). This is also, “Great is repentance, for it hastens the redemption” (ibid. 86b).

4For in the Future, at the time that is entirely Shabbat, the Torah of the Hidden Ancient One will be revealed. As it is written (Isaiah 58:14), “then you will delight over God.” Specifically “over God,” that being the Hidden Ancient One. This is the essence of the delight of Shabbat.

5And ShaBbaT is the aspect of TeShuVah (repentance), as it is written (Deuteronomy 30:2), “Then ShaVTa (you will return) to God your Lord.”

6This is also the aspect of “Great is repentance.” He elevates repentance from the aspect of “the lesser light,” from the aspect of “we have a little sister,” to the aspect of big, to the aspect of “the light of the moon will be like the light of the sun” (Isaiah 30:26). “It reaches to the Throne of Glory”—i.e., through this he attains and comprehends the Torah of the Hidden Ancient One.

7This is “the KiSay of Glory” that covers [this Torah] in the aspect of “KVaSim (sheep) to provide you with clothing” (Proverbs 27:26) —things that are KiVShon (mysteries) of the world will be under your clothing (Chagigah 13a). <And> they cover it in the aspect of “It is the glory of God to conceal a matter” (Proverbs 25:2). This is “the Throne of Glory”—it covers [the Torah of the Hidden Ancient One] out of [deference for] the glory of God, yet you will reach it and comprehend it.

8This also corresponds to “BeREiShIT (In the beginning)”— Bet REiShIT, i.e., two beginnings. These are Rosh HaShanah and Nissan, for Nissan is also a beginning of the year. We also find in the Tikkuney Zohar: “And it is called Kabbalah when it is between the two arms of the King.” The two arms are Tishrei and Nissan, which are times of repentance. For <Nissan is also the aspect of> repentance, because in Nissan we are destined to be redeemed (Rosh HaShanah 11a), and redemption comes about only through repentance, as it is written (Isaiah 59:20), “A redeemer will come to Zion.”

9Now knowledge of the [Hidden] Kabbalah—i.e., knowledge of the Torah’s [hidden] mysteries—will essentially be in the Future. Then, the Torah of the Ancient One will be revealed, in the aspect of the delight of Shabbat—corresponding to “then you will delight over God.”

10This is the connotation of tiShReI; it connotes < ShIR> (song). And <in Nissan there is> PeSaCh—<i.e.,> Peh SaCh (a mouth that speaks). As it is written (Isaiah 30:29), “The shir will be for you as on the night when the festival is sanctified.” For <then> song and melody will be roused in the world, in the aspect of peh sach, in the aspect of “so that glory might sing to You and not be stilled” (Psalms 30:13). Specifically “and not be stilled”—i.e., a mouth that speaks. “Glory” is the aspect of “the King of glory” (Psalms 24:7), and of “SaRah over the entire world,” the aspect of the ShiR of the Future.