Chasidut · Breslov
Likutei Moharan, Part II 94:1/ליקוטי מוהר"ן· תנינא צ״ד:א׳
אשָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, שֶׁהָיָה כָּתוּב אֶצְלוֹ תּוֹרָה עַל עִנְיַן רֹאשׁ־הַשָּׁנָה, שֶׁצְּרִיכִין לִנְסֹעַ לְצַדִּיקִים עַל רֹאשׁ־הַשָּׁנָה.
1I heard from the Rebbe’s holy mouth that he had written a lesson on the topic of Rosh HaShanah, showing that it is imperative to travel to tzaddikim for Rosh HaShanah.
בוְהָיָה מְבֹאָר שָׁם מֵעִנְיַן שְׁלֹשָׁה רָאשִׁים שֶׁמִּתְקַבְּצִין בְּרֹאשׁ־הַשָּׁנָה, כְּשֶׁזּוֹכִין אָז לִהְיוֹת אֵצֶל הַצַּדִּיק.
2Explained there are the three roshim (heads) which come together on Rosh HaShanah when one merits being by the tzaddik.
גכִּי הַצַּדִּיק הוּא בְּחִינַת רֹאשׁ, כִּי הוּא רֹאשׁ בְּנֵי יִשְׂרָאֵל,
3The tzaddik is the concept of rosh, for he is “rosh b’nei Yisrael (the head of the Children of Israel).”
דוְרֹאשׁ־הַשָּׁנָה הוּא גַם־כֵּן בְּחִינַת רֹאשׁ, כִּי הוּא רֹאשׁ־הַשָּׁנָה,
4Rosh HaShanah is also the concept of rosh, because it is the rosh (head) of the year.
הוְכָל אֶחָד בָּא עִם מֹחוֹ וְדַּעְתּוֹ לְהַצַּדִּיק וּמְקַשֵּׁר דַּעְתּוֹ וּמֹחוֹ שֶׁבְּרֹאשׁוֹ, שֶׁזֶּהוּ גַּם־כֵּן בְּחִינַת רֹאשׁ, לְהַצַּדִּיק שֶׁהוּא רֹאשׁ בְּנֵי יִשְׂרָאֵל בְּרֹאשׁ־הַשָּׁנָה,
5And each person comes with his intellect and brain to the tzaddik, and binds the brain and intellect inside his head—which is also the concept of rosh—to the tzaddik—who is “the rosh of the Children of Israel” (Exodus 30:12)—on Rosh HaShanah.
ונִמְצָא שֶׁנִּתְקַבְּצוּ שְׁלֹשָׁה רָאשִׁים יַחַד.
6Thus it is that the three roshim come together.
זוְהָיָה לוֹ בָּזֶה תּוֹרָה שְׁלֵמָה, וְלֹא זָכִיתִי לְקַבְּלָהּ:
7[The Rebbe] had an entire lesson on this, but I did not merit receiving it.