ט"ז אלול – אגרת הקודש פרק י"ד

The Alter Rebbe begins by quoting the verse, תמיד עיני ה' אלהיך בה—"the eyes of the L‑rd your G‑d are always upon it." This is the foundation for the discussion that follows, focusing on the unique relationship between Hashem and Eretz Yisroel, and the constant Divine attention that is directed there.

The Alter Rebbe explains that העינים—the eyes—are a metaphor, a descriptive term for the drawing down and illumination of the light of Chochmah, Divine wisdom. When the Torah speaks of Hashem's eyes, it is referring to the flow of G‑dly wisdom into the world.

This metaphor is not arbitrary. Just as eyes provide vision and awareness, so too, Chochmah—wisdom—is what allows for perception and understanding, both in the physical and spiritual sense. The "eyes" of Hashem represent the Divine insight and vitality that is constantly being bestowed upon creation, especially upon Eretz Yisroel.

This is why the sages are called עיני העדה—the eyes of the community. The Chachomim, the wise men, are referred to as the eyes because they provide vision and guidance for the people. Just as eyes allow a person to see and navigate, the sages enable the community to understand and move forward in the right direction.

The Alter Rebbe brings the example from the verse, ואם עיני העדה, where the Torah refers to the leaders as the eyes of the congregation. This further illustrates that Chochmah is associated with sight, and thus, when we speak of Hashem's eyes, we are really speaking about the Divine wisdom that is drawn down into the world.

The Alter Rebbe continues by quoting the saying, ואוירא דא"י מחכים—"the air of Eretz Yisroel makes one wise." This statement from the Gemara highlights the unique spiritual quality of Eretz Yisroel, where even the very atmosphere has the power to increase wisdom.

He explains that the sages who lived in Eretz Yisroel were known to be wiser than those in other lands, such as Bavel. The reason is that Eretz Yisroel is the place where עיני ה' אלהיך בה—Hashem's eyes, meaning His Chochmah—are present. This special connection brings about an increase in wisdom for those who dwell there.

Now, even though this illumination and flow of Divine wisdom is described as constant, the Alter Rebbe clarifies that it is not always on the same level or in the same measure as it was from the beginning of creation. In other words, the Divine light that comes into the world is not a static, unchanging force.

Each year, the quality and intensity of this light changes. It is not that there was a one-time flow of Divine energy at the time of creation that simply continues unchanged. Rather, there is a continual renewal and elevation of the Divine light that enters the world.

Instead, every single year, there is a new, higher light—an or chadash elyon—that is drawn down from Hashem. This means that the spiritual energy and vitality that comes into the world on Rosh Hashanah is not a repetition of previous years, but something entirely new and unprecedented.

This new light is a fresh revelation from the Ein Sof, the Infinite, and it brings with it new potential and new blessings for the coming year. The world is thus constantly being renewed and elevated through this yearly influx of Divine energy.

The Alter Rebbe further explains that the light which was renewed and shone on this Rosh Hashanah does not remain forever. Rather, it departs on the eve of the following Rosh Hashanah, returning to its source.

This means that the spiritual energy of each year is unique to that year. As the new year approaches, the previous year's light is withdrawn, creating a moment of spiritual transition. This is why the time between Erev Rosh Hashanah and the blowing of the shofar is considered a unique and sensitive period in Kabbalah, as the old light has left and the new light has not yet descended.

This is the meaning of the verse, מרשית השנה ועד אחרית שנה—"from the beginning of the year to the end of the year." The Torah does not say "forever," but specifically limits the duration of this Divine light to the span of a single year.

The reason is that each year's light is distinct and only remains until the end of that year. Afterward, a new and even higher light is drawn down for the next year, continuing the cycle of renewal and elevation.

The Alter Rebbe explains that this is why the Torah writes מרשית—from the beginning—without the letter aleph. This missing aleph hints to the removal of the light, the fact that the Divine light departs on the night of Rosh Hashanah until after the sounding of the shofar.

During this time, the light that illuminated the world throughout the previous year is withdrawn. Only after the tekios, the shofar blasts, does a new, higher light descend—a light that has never before shined since the beginning of creation. This is not just a renewal of the old light, but an entirely new and loftier Divine energy that enters the world each year.

This new light, the Alter Rebbe says, does not simply shine openly. Rather, it clothes itself and becomes concealed—מתלבש ומסתתר—within the ארץ החיים, the Land of Life, both above and below. Above, this refers to the spiritual realm of Malchus, and below, it is Eretz Yisroel in this world.

Through this process, the new Divine energy vitalizes all the worlds for the entire duration of the coming year. The light is present, but it is hidden and must be drawn forth through our actions.

However, the revelation—the actual manifestation—of this hidden light depends on the actions of those below, on our merits and our teshuvah, especially during the Aseres Yemei Teshuvah, the Ten Days of Repentance.

In other words, even though the new light descends on Rosh Hashanah, it remains concealed until we, through our deeds and repentance, draw it out and reveal it into our lives and into the world. The process is not automatic; it requires our active participation to bring the Divine energy from concealment to revelation.

The Alter Rebbe concludes with the phrase וד"ל—and this will suffice for understanding. This is his way of saying that the explanation given should be enough for those who seek to understand the concept.