Likutei Moharan, Part II 1:15/ליקוטי מוהר"ן·תנינא א׳:ט״ו

115. This is the explanation [of the opening verse]: “Tik’u (Sound) the shofar at the moon’s renewal, [at the time appointed for our festive day].”

2TiK’u— This alludes to the aforementioned dominion, as in “u’TeKativ (I will affix him) as a peg in a trusted place,” as discussed above.

3the moon’s renewal— This alludes to renewing the mentalities associated with the Three Festivals, as in “He made the moon for festivals” (Psalms 104:19)—because all the festivals and holidays are dependent on the renewal of the moon.

4ShoFaR— This alludes to the heart, which is nourished from ShuFRa d’ShuFRa (the choicest of the choice) (cf. Zohar III, 216b and 221b; Tikkuney Zohar #21, p.49b). Shofar also signifies fear, as in “If a shofar is sounded in a city, are the people not frightened?” (Amos 3:6). Shofar also signifies prophecy, as in “Lift up your voice like a shofar” (Isaiah 58:1). Shofar also symbolizes prayer, as in “From out of narrowness I called out to God; [God answered me with expansiveness]” (Psalms 118:5)—this being the narrow end and wide end of the shofar.

5[Shofar] also alludes to the “herbs of the field” putting their power back into the prayer, as in “Yitzchak went out to pray in the field,” as discussed above. This alludes to the shofar, as in “upon an extended blast with the horn of the yovel (ram)” (Joshua 6:5). [The letters of the word YOVeL] are the initial letters of the words “Vayeitzei Yitzchak Lasuach Basadeh (Yitzchak went out to pray in the field).”

6And as a result of all these concepts: at the time appointed for our festive day— This refers to Rosh HaShanah, because through this it is possible to implement Rosh HaShanah, as discussed above.