ט"ו אלול – אגרת הקודש פרק י"ד

The Alter Rebbe begins by expressing his desire לעורר את האהבה הישנה—to awaken that old love, and חבת אה"ק—the dearness of our Holy Land. He is addressing the Chabad brotherhood, urging them to rekindle the passion and affection they once had for supporting Eretz Yisroel.

He wants this feeling to be בוערת כרשפי אש—burning like fiery sparks, not just a mild or passing sentiment. The goal is for this excitement to come מקרב איש ולב עמוק—from deep within each person, from the innermost part of the heart. The Alter Rebbe is not satisfied with superficial enthusiasm; he wants a profound, heartfelt drive to support Eretz Yisroel, as if it were a new and urgent cause.

The Alter Rebbe continues by saying that this awakening should be כאלו היום ממש נתן ה' רוחו עלינו—as if today, right now, Hashem has placed His spirit upon us. He wants us to feel as though this is a brand new opportunity, not something routine or stale.

He explains that this spirit is a רוח נדיבה—a benevolent spirit, inspiring people to give generously. When the people are moved by this spirit, they will למלאות ידם לה'—fill their hands for Hashem, meaning to give tzedakah with a full heart.

The Alter Rebbe emphasizes that this giving should be ביד מלאה ורחבה—with a full and generous hand, not holding back. And it should be בריבוי אחר ריבוי—one increase after another, each year more than the last. He stresses that this is not a one-time effort, but something that should happen מדי שנה בשנה—year after year, הולך ועולה למעלה ראש—constantly rising higher and higher, reaching new heights in generosity and dedication.

The Alter Rebbe now draws a parallel between our giving and the way Hashem bestows His holiness. He says that our giving should be כמדת קדש העליון—in the manner of the supreme holiness, which is the way Hashem shines His light to Eretz Yisroel.

This light, he explains, המתחדש ומתרבה תמיד—is constantly renewed and always increasing. Just as Hashem's holiness is not static but is always being refreshed and expanded, so too should our tzedakah and support for Eretz Yisroel be ever-growing, never remaining at the same level as before.

To support this idea, the Alter Rebbe brings a verse: תמיד עיני ה' אלהיך בה מרשית השנה ועד אחרית שנה—the eyes of Hashem your G‑d are always upon it, from the beginning of the year until the end of the year.

He explains that "the eyes of Hashem" refers to Hashem's hashpa'ah—His divine influence and flow of blessing—which is always present in Eretz Yisroel. This verse is the foundation for the idea that Hashem's attention and giving to Eretz Yisroel is constant, but as he will soon explain, there is a deeper meaning to the phrase "from the beginning of the year until the end of the year."

The Alter Rebbe raises a question on this verse: Why does it say ועד אחרית שנה—until the end of the year? If Hashem's eyes are always on Eretz Yisroel, shouldn't the verse say "forever" or "always," not just until the end of the year?

He points out that the wording seems strange. If Hashem's attention is truly constant, why does the Torah specify a time frame—from the beginning to the end of the year? This question sets up the deeper explanation that follows.

The Alter Rebbe elaborates on the question: At the end of one year, a new year immediately begins. So why does the verse limit Hashem's attention to "the end of the year"? Shouldn't it say לעולם ועד—forever and ever?

He is emphasizing that the Torah's choice of words is deliberate and meaningful. There must be a reason why the verse marks the end of the year as a boundary, rather than describing Hashem's hashpa'ah as unending and continuous. This sets the stage for the explanation that follows, which will reveal the significance of this yearly cycle.

To answer this, the Alter Rebbe says the matter can be understood based on the verse ה' בחכמה יסד ארץ—Hashem founded the earth with wisdom.

He begins to explain that all of creation, and especially the flow of divine energy to Eretz Yisroel, comes through the level of chokhmah—wisdom. This chokhmah is connected to the Ein Sof, the infinite, and is the channel through which Hashem's light and vitality are constantly renewed and increased. The foundation of both the upper and lower "earths"—the spiritual and physical realms—comes from this chokhmah, which is the source of all life and blessing.

The Alter Rebbe begins by explaining the concept of הארץ העליונה—the supreme Eretz, and ארץ חפץ—the land of desire. He says that the foundation of the supreme Eretz is actually the level of Malchus above, which is called ממלא כ"ע—it fills all worlds. This is the spiritual root, the higher land, so to speak.

Then he explains that the lower Eretz, meaning our physical world, is called ארץ חפץ—the land of desire. This lower Eretz is directly aligned with, and corresponds to, the upper Eretz. In other words, there is a direct connection between the spiritual source and the physical land below.

Because of this alignment, the lower Eretz is called by the name ארץ החיים—the land of the living. This means that the vitality and holiness of the upper worlds are drawn down and manifest in the physical land, making it a land of true spiritual life.

Now, the Alter Rebbe explains where this vitality comes from. He says that the flow and radiance that sustains both the upper and lower Eretz comes from the המשכת והארת חכמה עילאה—the drawing down and illumination of the supreme Chochmah, the highest level of wisdom.

This Chochmah is described as the מקור החיים העליונים—the source of the supreme life. In other words, all spiritual and physical vitality ultimately comes from this level of Chochmah, which is directly connected to the Ein Sof, the Infinite One.

To support this, the Alter Rebbe quotes the verse, החכמה תחיה בעליה—Chochmah gives life to those who possess it. This means that the life-force of all worlds, both spiritual and physical, is drawn from the supreme Chochmah.

The Alter Rebbe now introduces a crucial point: this radiance and flow from Chochmah is not static. Rather, הארה והמשכה זו, היא מתחדשת באור חדש ממש בכל שנה ושנה—this illumination and extension is renewed with an entirely new light every single year.

In other words, each year, a new and unique divine energy descends into the world, one that never existed before. The light and vitality that sustains creation is not recycled from previous years, but is a fresh, unprecedented revelation from above.

This idea is central to the Alter Rebbe's message: just as Hashem renews the flow of divine energy every year, so too must we renew and increase our own spiritual service, especially in the area of tzedakah.

How is it possible for there to be an endless renewal of light? The Alter Rebbe explains: כי הוא יתברך וחכמתו אחד בתכלית היחוד—for He, blessed be He, and His wisdom are absolutely one, in the ultimate unity.

This means that Hashem and His Chochmah are not two separate things; rather, they are completely unified. Because of this, the flow of divine energy is not limited by any boundaries or definitions.

Therefore, this level is called אוא"ס ב"ה—the Infinite Light, blessed be He. The source of the new light each year is the infinite, boundless unity of Hashem and His wisdom.

The Alter Rebbe elaborates further: since Hashem and His Chochmah are infinite, אין סוף ואין קץ—there is no end and no limit to the greatness and exaltedness of the light and vitality that is drawn from Him and from His wisdom.

This means that the divine energy flowing into the world is not only renewed each year, but it is also infinitely greater than before. There is no ceiling or boundary to how much light and life can be revealed from Hashem's infinite source.

Every year, the world is sustained by a new, higher, and more sublime level of divine energy, reflecting the endless greatness of its source.

He continues: this process is not just an increase, but an עילוי אחר עילוי עד אין קץ ותכלית—an ascent after ascent, without end or limit, to the highest heights, ever upward.

In other words, the renewal of divine light is not a simple repetition or even a linear increase. Rather, it is an infinite progression, with each new revelation surpassing the previous one in an unending climb to greater and greater heights.

This teaches us that spiritual growth is not about maintaining the status quo, but about constantly striving for higher and deeper levels, just as the divine light is always ascending.

The Alter Rebbe now applies this to the cycle of the year: ובכל שנה ושנה, יורד ומאיר מחכמה עילאה אור חדש ומחודש—every single year, a new and renewed light descends and shines from the supreme Chochmah.

This light is described as שלא היה מאיר עדיין מעולם—it is a light that has never before shone in the world. Each year brings a completely unprecedented revelation, a unique divine energy that was never present in any previous year.

This new light first descends to the ארץ העליונה—the upper Eretz, the spiritual source, and from there it is drawn down to the lower worlds, including our own physical reality.

The Alter Rebbe explains the process of this renewal in more detail. He says that the light of each year, אור כל שנה ושנה, returns to its root every Erev Rosh Hashanah. This happens כשהחדש מתכסה בו—when the new moon is concealed, at the end of the month of Elul, as the year concludes.

At that point, the light that sustained the world throughout the year ascends back to its source. Then, through the blowing of the shofar and the prayers of Rosh Hashanah, נמשך אור חדש עליון—a new, higher light is drawn down from an even loftier level within the supreme Chochmah.

This new light is not just a repetition of the previous year's energy, but a completely fresh and elevated revelation, which then animates and sustains the world for the coming year. This cycle of ascent and renewal is at the heart of the spiritual dynamic of Rosh Hashanah.

The Alter Rebbe explains that this new, renewed light each year is not just for the upper realms, but it is להאיר לארץ עליונה ולדרים עליה—to illuminate the supreme Eretz and those who dwell upon it. Who are these dwellers? He says, הם כל העולמות העליונים והתחתונים—they are all the upper and lower worlds. Every single world, both spiritual and physical, receives its vitality from this light.

This means that the entire creation, from the highest spiritual realms down to our physical world, is dependent on this influx of divine energy. The light that comes down is not limited to one plane of existence; it sustains everything, everywhere. The Alter Rebbe is emphasizing that the renewal of divine light is a universal event, affecting all levels of reality.

He clarifies further: where does this vitality come from? It is דהיינו מן האור א"ס ב"ה, וחכמתו, המלובש בה—that is, from the light of the Infinite One, blessed be He, and His wisdom, which is enclothed within it.

In other words, the source of all life and existence is the Or Ein Sof—the infinite light of Hashem Himself. But it is not just the light in a general sense; it is specifically the divine wisdom, chokhmah, that is invested within this light. This wisdom is the channel through which the infinite vitality is drawn down into the worlds. The Alter Rebbe is teaching us that the connection between Hashem and creation is through His wisdom, which is itself united with the infinite.

To support this, the Alter Rebbe brings a verse: כי עמך מקור חיים, באורך נראה אור—"For with You is the source of life; in Your light we see light."

This pasuk encapsulates the idea that the very source of all life is with Hashem, and it is through His light that we are able to perceive and receive illumination. The Alter Rebbe uses this verse to show that the flow of vitality and light to the worlds is directly from Hashem's own essence and wisdom. The worlds are not sustained by something separate, but by the very light of Hashem Himself.

He then explains what this light is: דהיינו אור המאיר מחכמה עילאה מקור החיים—that is, the light which shines from the supreme chokhmah, the source of life.

The Alter Rebbe is emphasizing that the light which enlivens all the worlds is not a generic spiritual energy, but specifically the radiance that comes from the highest level of divine wisdom. This chokhmah is called the "source of life" because it is through this channel that Hashem's infinite vitality is drawn down and revealed in creation. The renewal each year is a new revelation from this supreme source.

The Alter Rebbe adds a Kabbalistic note: וכנודע לי"ח, שבכל ר"ה היא הנסירה, ומקבלת מוחין חדשים עליונים יותר כו'—as is known to those who know the inner teachings, that every Rosh Hashanah there is a process called nesirah, and the worlds receive new, higher levels of mochin—supernal intellect.

He is referencing a mystical process that takes place on Rosh Hashanah: the "closing up" or withdrawal of the previous year's light, followed by the drawing down of a new, loftier level of divine intellect and vitality. This is a time when creation is renewed at its very root, and a higher, unprecedented light is drawn down for the coming year. The Alter Rebbe is showing that this is not just a poetic idea, but a deep spiritual reality described in Kabbalah.

But this process is not limited to Rosh Hashanah in a general sense. The Alter Rebbe says: ובפרטי פרטיות כן הוא בכל יום ויום, נמשכין מוחין עליונים יותר בכל תפלת השחר—and in the particulars of particulars, the same thing happens every single day: higher levels of mochin are drawn down with each morning prayer.

In other words, while the grand renewal happens once a year on Rosh Hashanah, there is a daily renewal as well. Every morning, during tefillas hashachar—the morning davening—a new, higher level of divine intellect and vitality is drawn down into the world. The Alter Rebbe is teaching us that the process of renewal is both cyclical and constant: there are yearly renewals, but also daily ones, each time bringing a new and higher light into creation.

He clarifies further: ואינן מוחין הראשונים שנסתלקו אחר התפלה, רק גבוהין יותר—these are not the same mochin—supernal intellects—that departed after the previous prayer, but rather, they are even higher ones.

This means that each day, the divine intellect and vitality that is drawn down is not a repetition of what came before. After each prayer, the previous level of mochin departs, and the next day, a new and even higher level is drawn down. The Alter Rebbe is emphasizing that the process is one of continual ascent: every day brings a greater revelation than the day before. This is a key point in understanding the nature of divine renewal—the light is not static or recycled, but always increasing and elevating.

Finally, the Alter Rebbe sums up the general principle: ודרך כלל, בכללות העולם, בשית אלפי שנין, כן הוא בכל ר"ה ור"ה—and in a general way, for the entirety of the world over the six thousand years, this is the case every single Rosh Hashanah.

He is saying that this pattern of renewal—where the previous light departs and a new, higher light is drawn down—applies not only on the daily level, but also on the cosmic scale, year after year, throughout all of history. Every Rosh Hashanah, for all six thousand years of the world's existence, there is a new and greater influx of divine light and vitality. This is the foundation for the Alter Rebbe's call to action: just as Hashem renews His giving each year, so too must we increase and renew our own acts of tzedakah and spiritual service, never remaining static but always striving for more.