Likutei Moharan, Part II
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שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, שֶׁהָיָה כָּתוּב אֶצְלוֹ תּוֹרָה עַל עִנְיַן רֹאשׁ־הַשָּׁנָה, שֶׁצְּרִיכִין לִנְסֹעַ לְצַדִּיקִים עַל רֹאשׁ־הַשָּׁנָה.
I 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.
וְהָיָה מְבֹאָר שָׁם מֵעִנְיַן שְׁלֹשָׁה רָאשִׁים שֶׁמִּתְקַבְּצִין בְּרֹאשׁ־הַשָּׁנָה, כְּשֶׁזּוֹכִין אָז לִהְיוֹת אֵצֶל הַצַּדִּיק.
Explained there are the three roshim (heads) which come together on Rosh HaShanah when one merits being by the tzaddik.
כִּי הַצַּדִּיק הוּא בְּחִינַת רֹאשׁ, כִּי הוּא רֹאשׁ בְּנֵי יִשְׂרָאֵל,
The tzaddik is the concept of rosh, for he is “rosh b’nei Yisrael (the head of the Children of Israel).”
וְרֹאשׁ־הַשָּׁנָה הוּא גַם־כֵּן בְּחִינַת רֹאשׁ, כִּי הוּא רֹאשׁ־הַשָּׁנָה,
Rosh HaShanah is also the concept of rosh, because it is the rosh (head) of the year.
וְכָל אֶחָד בָּא עִם מֹחוֹ וְדַּעְתּוֹ לְהַצַּדִּיק וּמְקַשֵּׁר דַּעְתּוֹ וּמֹחוֹ שֶׁבְּרֹאשׁוֹ, שֶׁזֶּהוּ גַּם־כֵּן בְּחִינַת רֹאשׁ, לְהַצַּדִּיק שֶׁהוּא רֹאשׁ בְּנֵי יִשְׂרָאֵל בְּרֹאשׁ־הַשָּׁנָה,
And 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.
נִמְצָא שֶׁנִּתְקַבְּצוּ שְׁלֹשָׁה רָאשִׁים יַחַד.
Thus it is that the three roshim come together.
וְהָיָה לוֹ בָּזֶה תּוֹרָה שְׁלֵמָה, וְלֹא זָכִיתִי לְקַבְּלָהּ:
[The Rebbe] had an entire lesson on this, but I did not merit receiving it.