We found another manuscript penned by the Rebbe, of blessed memory, containing the topic headings of an amazing teaching: “The voice is the voice of Yaakov” ☛ a declaration ☛ Esav, “And he raised his voice” ☛ Yitzchak, time, kuf tzaddi, sleepers, etc. ☛ “you shall return to God your Lord and heed His voice” ☛ “Yitzchak the son of Avraham,” time unites ☛ “Avraham who loved Me” ☛ “in his eyes but a few days because of his love” ☛ “the remnant who returns is your son” ☛ “If you return, I will take you back” and you will stand before Me.

“For the sun had set” ☛ time contracted ☛ “vayishkav (and he lay down) in that place” ☛ yesh khaf-bet ☛ “Take words with you and return” ☛ “of the stones of the place,” stones – letters ☛ “at his head,” the mind purifies all.

“And Yaakov sent angels,” time-based mitzvot, he performed many mitzvot, many angels were created ☛ “before him” ☛ repentance ☛ “I will take you back” ☛ “in the land of Seir” ☛ N-D-T -H-R ☛ “let me assign” ☛ sukkah, repentance ☛ “Tesukkeini (You covered me) in my mother’s womb” ☛ birth ☛ “the remnant who returns is your son.”

“And Yaakov dwelled in the land,” to fulfill honoring one’s parents, to void the power of Esav’s honoring ☛ “These are the offspring,” disqualifies Esav’s progeny ☛ Yosef, repentance ☛ adding to tzaddikim ☛ In the place where penitents stand ☛ “the House of Esav for straw,” “the House of Yosef a flame.”

“At the end of two years” ☛ the End of Days ☛ “Pharaoh dreamed” ☛ the Other Side gains strength ☛ “and, look, he was standing,” he was silent ☛ “the river,” repentance, “He dammed up the river’s depths” ☛ “the rivers raise up their voice.”

“Then Yehudah approached him,” a drawing near of king to king, they united through mitzvot ☛ “Behold, the kings,” then “they passed over” all the destroying angels ☛ “let [your servant] speak [a word] in the ear,” that they not confuse my voice ☛ “let your wrath not flare,” “When you are in straits” ☛ “like PhaRAoh,” repentance ☛ “b’phroa praot (when vengeance was inflicted,) when they offered themselves” ☛ “for you are like Pharaoh” ☛ commensurable repentance ☛ Yosef hid away my shame.

“The days drew near for Yisrael to die” ☛ the unification of time ☛ “to die” is: “When you are in straits…,” in the End of Days ☛ “and he called for his son, for Yosef” ☛ repentance, “the remnant who returns is your son” ☛ hid away my shame ☛ “do not bury me in Mitzrayim,” in the meitzar (narrow) of the throat ☛ at the time of “When you are batzar (in straits).”

“And these are the shemot (names)” ☛ “Go and see the works… shamot (devastations),” works – mitzvot ☛ shamot, separation between the mitzvot ☛ “All the souls were… seventy souls” ☛ unity ☛ through “and Yosef was already in Mitzrayim (Egypt),” “asaf (has taken away) my shame.”

“And I appeared to Avraham… as El Shadai,” time and the bounds of exile ☛ “but by My Name YHVH,” when they will knock on the doors of mercy ☛ prior to the End ☛ this is the nearing of the times ☛ “I have also established My covenant… to give them the land of their sojournings,” their dwellings, repentance, “And also I have heard the groaning of the Israelites” ☛ this is voice ☛ “sojournings,” the gathering up of the sparks through repentance ☛ to the Land of Israel ☛ “the builder of Jerusalem” ☛ “He gathers in the outcast of Israel.”

“Come to Pharaoh” ☛ Moshe, the concept of uniting the times, “Mah shehayah, hu sheyihiyeh (What was, will be)” ☛ Pharaoh, “its voice like a snake slithering away” ☛ “I have hardened his heart, so that I might set My signs” ☛ “if they do not believe… the voice of the sign” ☛ “in his midst” ☛ the load with which He burdened Israel in order to rouse them to repentance ☛ “And Pharaoh drew near.”

“And Yitro heard” the splitting of the Red Sea and the war against Amalek ☛ splitting the Red Sea, this is the nullification of the times ☛ “and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them” ☛ “a pillar of fire” is night and “cloud” is day, and the Blessed Holy One mixed them together and nullified the times ☛ the war against Amalek is repentance ☛ “Moshe, Aharon and Chur”; Rashi comments: they were fasting ☛ because of this “And Yitro heard”—he heard the voice. {Until here is leshon Rabbeinu, may his memory be for a blessing.}

2. We found all this in a manuscript penned by Rebbe Nachman, of blessed memory, and copied it letter by letter. Now see, the words are hidden and sealed from every eye; “no one leaves or enters.” Nevertheless, because of our strong desire to understand and comprehend whatever we can of the beauty of his wondrous holy insights, I labored and found a miniscule amount, as “one peeking through the cracks.” Behold, “I am the seer.” For [the Rebbe] wrote these down in the form of topic headings, general hints, as memory aids, yet after investigation I understood some of the introductions which he had in mind, around which this entire subject revolves. I found a tiny part of it, not the entirety, since, apparently, he certainly had some additional introductions in mind which I was not privileged to ascertain. On account of this it is impossible to clarify and explain the matter well, so that all his words might be understood. Nevertheless, that which can be somewhat understood based on the introduction, that which I succeeded in comprehending from his words, I said I would elucidate. Perhaps, through this “the wise will hear and gain erudition,” and, deriving a further insight from my words, properly elucidate the remainder.

It was to this that God illuminated my eyes: Rabbeinu, of blessed memory, wants to reveal that repentance and beyond-time—i.e., nullification of the times—are a single concept, through which one merits hearing the voice of holiness and subduing the voice of the Other Side. This is likewise clarified in The New Aleph-Bet, under the letter Tav: Teshuvah 1. He states: “The day a person repents is beyond time and elevates all the days beyond time. Yom Kippur, too, is beyond time.” It follows from this that repentance is beyond time.

In my humble opinion, that is what [the Rebbe] wants to clarify with these verses, combined with some additional introductions which I was not privileged to ascertain, as mentioned above. Now, come and see, and understand a bit of his words. We will begin with an example from the end of his holy words, to wit:

{“And Yitro heard” (Exodus 18:1) the splitting of the Red Sea and the war against Amalek ☛ splitting the Red Sea, this is the nullification of the times ☛ “and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them” (ibid. 14:24) ☛ “a pillar of fire” is night and “cloud” is day, and the Blessed Holy One mixed them together and nullified the times ☛ the war against Amalek is repentance ☛ “Moshe, Aharon and Chur” (Exodus 17:10) ; Rashi comments: they were fasting ☛ because of this “And Yitro heard”—he heard the voice.} “And Yitro heard” the splitting of the Red Sea…. Splitting the Red Sea, this is nullification of the times, “and God looked out…”— The explanation is: Through this he wants to clarify and prove, with incredible conciseness, that splitting the Red Sea is the concept of nullification of the times, because concerning the splitting of the Red Sea it is written:

“and God looked out over the camp of Egypt through a pillar of fire and cloud, and He confused them.” “A pillar of fire” is night, and “cloud” is day, and theBlessed Holy One mixed them together and nullified the times. It follows, that splitting the Red Sea is the concept of nullification of the times. He goes on to clarify the aforementioned introduction, that nullification of the times and repentance are a single concept, etc.

And this is as he wrote: the war again st Amalek is repentance. “Moshe, Aharon and Chur”; Rashi comments: they were fa st ing— The explanation is: [The Rebbe] proves that the war against Amalek is repentance, because Moshe, Aharon and Chur were then fasting, which conceptually corresponds to repentance. It follows, that splitting the Red Sea and the war against Amalek are the concept of nullification of the times and repentance, which depend one on the other. And as a result “And Yitro heard”—he heard the voice. This is as mentioned above, that through repentance, which is nullification of the times, one hears the voice of holiness.

Using this approach, go back and consider all of the topics listed above, and you will find delightful ideas in them. Now, let us return to the beginning of his words:

{“The voice is the voice of Yaakov” (Genesis 27:22) ☛ a declaration ☛ Esav, “And he raised his voice” (Genesis 27:38) ☛ Yitzchak, time, kuf tzaddi, sleepers, etc. ☛ “you shall return to God your Lord and heed His voice” (Deuteronomy 4:30) ☛ “Yitzchak the son of Avraham” (Genesis 25:19) , time unites ☛ “Avraham who loved Me” (Isaiah 41:8) ☛ “in his eyes but a few days because of his love” (Genesis 29:20) ☛ “the remnant who returns is your son” (Isaiah 7:3) ☛ “If you return, I will take you back and you will stand before Me” (Jeremiah 15:19).} “The voice is the voice of Yaakov,” a declaration. Esav, “And he raised his voice”—That is, one must raise “The voice is the voice of Yaakov” over the voice of the Other Side, which is the concept of Esav, of whom it is stated, “And he raised his voice.” He strengthens himself in order to drown out Yaakov’s voice, God forbid. And so it is necessary for us to overpower and subdue Esav’s voice in order that we merit hearing the voice of Yaakov. One merits this through repentance, which is nullification of the times, as mentioned above.

And this is: Yitzchak, time, kuf tzaddi, sleepers, etc. That is, Yitzchak alludes to time, because the letters YiTZChaK spell KeiTZ ChaY, as is brought. KeiTZ connotes time, which is the concept of the End of Days, as is brought further on: “miKeiTZ (at the end of) two years,” the End of Days. Hence the letters kuf tzaddi, sleepers, etc., allude to time, as explained elsewhere. For the essence of time is in the concept of sleep {as explained above, in Likutey Moharan II, 61}.

“you shall return to God your Lord and heed His voice”—That is, through repentance one merits hearing God’s voice, i.e., the voice of holiness. This is because repentance is the nullification of time, on account of which one hears the voice, as mentioned above.

And now, [the Rebbe] goes on to clarify that repentance corresponds to the nullification of time—i.e., that time unites, namely, that it ascends, binds and is encompassed in the concept of beyond-time.

And this is what he clarifies with his holy words: “Yitzchak the son of Avraham,” time unites. “Avraham who loved Me,” “in his eyes but a few days because of his love.” “The remnant who returns is your son”…. That is, he explains that Avraham is the concept of beyond-time. This is because Avraham’s trait is love, as it is written, “Avraham who loved Me,” and love corresponds to the unification of time, as it is written, “in his eyes but a few days because of his love.” And this is the concept of repentance, which is alluded to by the word “son,” as it is written, “the remnant who returns is your son.” For repentance is beyond time, as it is written, “If you return, I will take you back and you will stand before Me,” and before Him is certainly beyond time, because God is beyond time, as is known.

It follows, that “Yitzchak the son of Avraham,” alludes to the unification of time through repentance. Through the concept of son/repentance, Yitzchak, who is the concept of time, as mentioned above, ascends to unite and become encompassed in the concept of Avraham, who corresponds to love/beyond-time. As a result, Yaakov’s voice overcomes Esav’s voice, etc., as mentioned above. For through repentance, which is the nullification of time, one hears the voice of holiness, which is the voice of Yaakov, as mentioned above.

{“For the sun had set” (Genesis 28:11) ☛ time contracted ☛ “vayishkav (and he lay down) in that place” ☛ yesh khaf-bet ☛ “Take words with you and return” (Hosea 14:3) ☛ “of the stones of the place,” stones – letters ☛ “at his head,” the mind purifies all.} And this is: “For the sun had set”—time contracted. The sun set prematurely for Yaakov’s sake and time contracted, which is the concept of nullification of time. And this is: “vayishkav (and he lay down) in that place.” Hence the word vaYiShKaV alludes to YeSh Khaf-Bet—i.e., the twenty-two letters of the Torah (Tikkuney Zohar #18, p.34a), from which all words derive. This alludes to repentance, the concept of “Take words with you and return.”

And this is: “of the stones of the place”—stones, letters. This refers to the letters of the words, which are the concept of repentance, the concept of “Take words with you and return.”

And this is: “at his head”—the mind purifies all. Repentance effects rectification mainly through the sanctity of the mind, which purifies and rectifies all blemishes, for “they are all purified in the mind” (cf. Zohar II, 254b). It follows, that the verse “vayishkav (and he lay down) in that place… for the sun had set, and he took one of the stones of the place and put it at his head”—all this indicates that repentance is the concept of beyond-time.

Use this approach to thoroughly analyze all the aforementioned ideas, which were written as hints, in the form of topic headings, and you will understand and discover the aforementioned introductions in each and every topic. You will see only a tiny part of it, not the entirety, because several of the introductions which he had in mind here are still missing, as I have still not merited ascertaining them.

In addition, those introductions which, praise God, we have already found in his words are still in need of broader clarification, because, in fact, the main task is to bind and nullify the concept of time, to elevate and merge it into the concept of beyond-time.

This is the concept of time-based mitzvot ; in order to merit having time unite via time-based mitzvot, and to elevate it to the concept of beyond-time. And all the suffering and judgments and the grip of the Other Side apply only within time, this being specifically the concept of “When you are in straits… in the End of Days,” which is the concept of time. Then, “you shall return to God your Lord”—that is, we will merit repenting and through this merit nullifying time, as mentioned above. And then, all the suffering and judgments and the grip of the Other Side will be nullified, and we will merit hearing the voice of holiness, the concept of “you shall return to God your Lord, and heed His voice.”

All this is clarified from the words of the Rebbe, of blessed memory, in these topic headings. “Impart [wisdom] to the sage, and he will grow wiser,” so as to somewhat understand, through the aforementioned approaches, the majority of the Rebbe’s words written here. Understand this well.