תורה 62

11. (The following relates to section 5:) Another reason is that the main thing is the beginning, since all beginnings are difficult, because they entail going from one extreme to the other…, as explained above.

Therefore, every time a person journeys to the tzaddik, he must make certain that each coming is anew; not as though he has already been to the tzaddik and is now coming again. Rather, it should be like he never visited the tzaddik before this. Then he will experience his coming as if it were new, for the first time. This is because “the main thing is the beginning, for all beginnings are difficult,” as explained above.

Thus the beginning is invariably the primary impetus for the devotions of all the days, as explained above; see there. A person will progress in and perform his devotions commensurate with the energy and enthusiasm of the beginning, for the main thing is the beginning, as explained above. This is why it is necessary to each time begin anew, for it is very possible that his beginning was not as it should have been. If so, his devotions too will not be as perfect as they should be, since everything proceeds commensurate with the beginning. He therefore has to each time begin anew; to visit the tzaddik anew, with the energy of great enthusiasm and with a new vigor for the service of God. This is in order that his devotions be fitting, commensurate with the energy of the beginning, as explained above. Likewise, he must repeatedly concern himself with the possibility that he has yet to make a fitting beginning, and so must each time begin and come to the tzaddik anew.