Likutei Moharan, Part II 8:14/ליקוטי מוהר"ן·תנינא ח׳:י״ד

114. This is the explanation [of the opening verses]: {“Tik’u (Sound) the shofar bachodesh (at the moon’s renewal), [when (the moon is) covered over on our chag (festive day). For it is a statute for Israel, a judgment unto the Lord of Yaakov].”}

2TiK’u— This alludes to the revelation of God’s glory, the concept of “u’TeKAtiv (I will affix him) as a peg in a secure place, and he will be a throne of glory.”

3BaChoDeSh— This alludes to the ChiDuSh (renewal) of the world, the aforementioned new song. And this is “shofar,” the concept of “raise your voice like a shofar,” as mentioned above.

4Then [the verse] further explains how revealing God’s glory/ tik’u warrants renewal of the world/a new song—i.e., “the shofar at the moon’s renewal.”

5And this is: when [the moon is] covered over on our festive day.

6When [the moon is] covered over— This alludes to prophecy, the concept of “Shall I conceal from Avraham what I am about to do?” (Genesis 18:17). This alludes to prophecy, the concept of “The Lord God does nothing unless He has revealed His secret to His servants, the prophets” (Amos 3:7).

7on our chag— This refers to Rosh HaShanah. This is faith, which is rectified through the rectification of the imaginative faculty, namely, the concept of ChaG, as in “and with a m’ChuGah (compass) ye’taareihu (he marks it out)” (Isaiah 44:13). “ye’TaAReihu” alludes to T’ ARim (attributes, depictions) and praises—i.e., the imaginative faculty. All the depictions and praises with which we envisage God are products of the imagination.

8For at the most abstract level, God is completely dissociated from all praises and depictions. It follows, that all praises and attributes are products of the imagination. Therefore, when the imagination is refined and rectified, it is possible to formulate praises and depictions of God. For if the imagination lacks rectification, no one knows how to depict God with praises and attributes, as it were, because all praises and attributes are products of the imagination.

9Thus, this is the concept of chag /“with a m’chugah ye’taareihu.” And through this [praising and depicting God], faith is rectified, which is the concept of Rosh HaShanah. For the essence of Rosh HaShanah—which is when the world is renewed, because the world was created in Tishrei—is dependent upon faith, as mentioned above. And this is:

10when [the moon is] covered over on our festive day— Imagination and faith are rectified primarily through prophecy, as mentioned above. Therefore, the essence of Rosh HaShanah/faith depends upon the month of Sivan, namely, receiving the Torah, through which faith is rectified, as mentioned above. And by rectifying the imagination and faith—which are rectified through prophecy, the concept of “when [the moon is] covered over on our festive day”—we merit renewal of the world/a new song, which is “the shofar at the moon’s renewal.” And this all stems from the revelation of the glory, the concept of Tik’u. For the revelation of God’s glory warrants the spread of prophecy, and so on, as mentioned above.

11And the totality of these concepts is achieved through the concept of For it is a statute for Israel, a judgment unto the Lord of Yaakov. As mentioned above, this alludes to a staff of strength, through which all the aforementioned concepts are achieved.