Tanya — Igeret HaKodesh אִגֶּרֶת הַקֹּדֶשׁ, Chapter 14

לְעוֹרֵר אֶת הָאַהֲבָה הַיְשָׁנָה וְחִבַּת אֶרֶץ הַקּוֹדֶשׁ, לִהְיוֹת בּוֹעֶרֶת כְּרִשְׁפֵּי אֵשׁ מִקֶּרֶב אִישׁ וְלֵב עָמוֹק, כְּאִלּוּ הַיּוֹם מַמָּשׁ נָתַן ה׳ רוּחוֹ עָלֵינוּ, רוּחַ נְדִיבָה, בְּהִתְנַדֵּב עָם לְמַלֹּאות יָדָם לַה׳, בְּיָד מְלֵאָה וּרְחָבָה, בְּרִיבּוּי אַחַר רִיבּוּי, מִדֵּי שָׁנָה בְּשָׁנָה, הוֹלֵךְ וְעוֹלֶה לְמַעְלָה רֹאשׁ, כְּמִדַּת ״קֹדֶשׁ הָעֶלְיוֹן״ הַמֵּאִיר לְאֶרֶץ הַקּוֹדֶשׁ, הַמִּתְחַדֵּשׁ וּמִתְרַבֶּה תָּמִיד, כְּדִכְתִיב: ״תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ, מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה״;

FOURTEEN., sect. 31 (repr. in Igrot Kodesh Admur Hazaken (Kehot, 2012), p. 167 ff.), with additional parts at the beginning and end which do not appear in our text here. To arouse the ancient love and the fondness for our Holy Land,: and to renew it as aforetimes, that it…. that it flame as flashes of fire from the innermost of man and with a profound heart as if but this very day, ad loc.; cf. also Sifrei, and Rashi, and Tanchuma, ed. Buber, Yitro 13.) Thus beautiful is for us the precept of strengthening and settling in the Holy Land, which is equivalent unto all the commandments, as explained in Sifrei, sect. Re’eh (80), on the verse ‘and you will dispossess them, and you will dwell in their land.’ (Deuteronomy 12:29) And “Israel will not be redeemed except through charity” (see above, Epistle 10, note 58)—which they perform with the L–rd and with His Holy Land to rectify the basis of the degeneracy and the blemish, (i.e.,)—“and they scorned the desirable land,” etc. (Psalms 106:24). A fortiori, then, it is befitting for us to uphold (this precept) with great joy and an ardent love, as if but this very day did the spirit of the L–rd begin to move us, and this very day did the L–rd set His spirit upon us….” did the L–rd set His spirit upon us, a spirit of generosity, when the people volunteer to consecrate themselves for the L–rd with a full and liberal hand, with one increase after another, from year to year, rising over the head, like unto the measure of kodesh ha’elyon (see above, Epistle 10, note 41).—which radiates to the Holy Land and is constantly renewed and increased, as it is written: “Forever are the eyes of the L–rd your G–d upon it, from the beginning of the year to the end of the year.”

דְּהַאי ״וְעַד אַחֲרִית כוּ׳״ אֵינוֹ מוּבָן לִכְאוֹרָה, שֶׁהֲרֵי בְּאַחֲרִית שָׁנָה זוֹ מַתְחֶלֶת שָׁנָה שְׁנִיָּה, וְאִם כֵּן הֲוָה־לֵיהּ־לְמֵימַר ״לְעוֹלָם וָעֶד״?

Now, (the phrase) “to the end…” is apparently incomprehensible, for at the end of one year begins the second year. Thus it should have said: for everlasting!

אַךְ הָעִנְיָן יוּבַן, עַל פִּי מַה שֶּׁכָּתוּב: ״ה׳ בְּחָכְמָה יָסַד אָרֶץ״, שֶׁיְּסוֹד הָ״אָרֶץ הָעֶלְיוֹנָה״ – הִיא בְּחִינַת ״מְמַלֵּא כָּל עָלְמִין״, וְהַתַּחְתּוֹנָה – הִיא ״אֶרֶץ חֵפֶץ״ הַמְכֻוֶּונֶת כְּנֶגְדָּהּ מַמָּשׁ וְנִקְרֵאת עַל שְׁמָהּ ״אֶרֶץ הַחַיִּים״, הִנֵּה הוּא נִמְשָׁךְ מֵהַמְשָׁכַת וְהֶאָרַת חָכְמָה עִילָּאָה, מְקוֹר הַחַיִּים הָעֶלְיוֹנִים, כְּדִכְתִיב: ״הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ וְכוּ׳״.

However, this matter will be understood by considering the Scripture—“The L–rd has founded the earth with chochmah.” That is, the foundation of the eretz ha’elyonah [i.e., the aspect of memalei kol almin], and of the nether (land) [i.e., the eretz chefetz which truly corresponds to it and is called by its. name—eretz hachayim] issues from the efflux and radiation from the Supreme chochmah which is the source of the supernal life, as it is written: “Chochmah animates those who have it….” 12:1; also 3:5.—Cf. Addendum, Mystical Concepts in Chassidism, s.v. Chochmah.

וְהֶאָרָה וְהַמְשָׁכָה זוֹ הִיא מִתְחַדֶּשֶׁת בְּאוֹר חָדָשׁ מַמָּשׁ בְּכָל שָׁנָה וְשָׁנָה, כִּי הוּא יִתְבָּרֵךְ וְחָכְמָתוֹ אֶחָד בְּתַכְלִית הַיִּחוּד, וְנִקְרָא בְּשֵׁם ״אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא״, שֶׁאֵין סוֹף וְאֵין קֵץ לְמַעֲלַת וּגְדוּלַּת הָאוֹר וְהַחַיּוּת הַנִּמְשָׁךְ מִמֶּנּוּ יִתְבָּרֵךְ וּמֵחָכְמָתוֹ, בְּעִילּוּי אַחַר עִילּוּי, עַד אֵין קֵץ וְתַכְלִית, לְרוּם הַמַּעֲלוֹת לְמַעְלָה מַעְלָה.

This radiation and efflux is renewed annually by a truly new light. For He, blessed be He, and His chochmah are one, in an absolute unity 2:10; Likkutei Amarim, Part I, beg. of ch. 2. and it is called the “light of the En Sof, blessed be He,” because there is no limit and no end to the quality and greatness of the light and vitality that issues forth from Him, blessed be He, and from His chochmah, by way of elevation upon elevation to no end and limit, to the peak of the highest levels.

וּבְכָל שָׁנָה וְשָׁנָה יוֹרֵד וּמֵאִיר מֵחָכְמָה עִילָּאָה אוֹר חָדָשׁ וּמְחוּדָּשׁ, שֶׁלֹּא הָיָה מֵאִיר עֲדַיִין מֵעוֹלָם לָאָרֶץ הָעֶלְיוֹנָה, כִּי אוֹר כָּל שָׁנָה וְשָׁנָה מִסְתַּלֵּק לְשָׁרְשׁוֹ בְּכָל עֶרֶב רֹאשׁ־הַשָּׁנָה כְּשֶׁ״הַחֹדֶשׁ מִתְכַּסֶּה בּוֹ״, וְאַחַר כָּךְ, עַל־יְדֵי תְּקִיעַת שׁוֹפָר וְהַתְּפִלּוֹת, נִמְשָׁךְ אוֹר חָדָשׁ עֶלְיוֹן מִבְּחִינָה עֶלְיוֹנָה יוֹתֵר שֶׁבְּמַדְרֵגַת חָכְמָה עִילָּאָה, לְהָאִיר לָאָרֶץ עֶלְיוֹנָה וְלַדָּרִים עָלֶיהָ, הֵם כָּל הָעוֹלָמוֹת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים הַמְקַבְּלִים חַיּוּתָם מִמֶּנָּה, דְּהַיְינוּ, מִן הָאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא וְחָכְמָתוֹ הַמְלוּבָּשׁ בָּהּ, כְּדִכְתִיב: ״כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר״, דְּהַיְינוּ, אוֹר הַמֵּאִיר מֵחָכְמָה עִילָּאָה מְקוֹר הַחַיִּים (וְכַנּוֹדָע לְיוֹדְעֵי חֵן, שֶׁבְּכָל רֹאשׁ־הַשָּׁנָה הִיא הַנְּסִירָה, וּמְקַבֶּלֶת מוֹחִין חֲדָשִׁים עֶלְיוֹנִים יוֹתֵר כוּ׳).

And every year there descends and radiates a new and renewed light which never yet shone, from the supreme chochmah to the eretz ha’elyonah. For the light of every year withdraws to its source on the eve of every Rosh Hashanah “When the moon is covered.” 8a-b. Afterward, by means of the blowing of the shofar and of the prayers, a new, supernal light [of a yet higher rank in the sphere of the supreme chochmah] is elicited to radiate to the eretz ha’elyonah and them that dwell upon it, i.e., all the upper and lower worlds that receive their vitality from it [i.e., from the light of the En Sof, blessed is He, and. His chochmah which is vested in it, as it is written: “For with You is the source of life, in Your light we see light”—which refers to the light that radiates from the supreme chochmah, the source of life]. (And as known to the students of Kabbalah, that every Rosh Hashanah there is the nesirah,, etc.”—Nesirah, of the root נסר (to saw, to plane), is the Kabbalistic term generally referring to the withdrawal of the “old light” and the egression of the “new” one. This term, abounding in (Lurianic) Kabbalistic and Chasidic literature dealing with the period of Rosh Hashanah relates to the theme of Genesis 2:21 ff. [the removal of Adam’s rib (to which the Zohar applies the term nesirah; cf. I:34b and Derech Emet, ad loc.; II:55a; III:19a and 44b) and the formation of Eve]. and it receives new, more sublime mochin…., binah, and daat.)

וּבִפְרָטֵי פְּרָטִיּוּת, כֵּן הוּא בְּכָל יוֹם וָיוֹם, נִמְשָׁכִין מוֹחִין עֶלְיוֹנִים יוֹתֵר בְּכָל תְּפִלַּת הַשַּׁחַר, וְאֵינָן מוֹחִין הָרִאשׁוֹנִים שֶׁנִּסְתַּלְּקוּ אַחַר הַתְּפִלָּה, רַק גְּבוֹהִין יוֹתֵר.

In a very specific way, this takes place every day. More sublime mochin are elicited by every morning prayer,, beg. of Kavanat HaTefillah; Likkutei Torah, Beshalach 2d; Bamidbar 5d. and these are not the original mochin that withdrew after the prayer, but more sublime ones.

וְדֶרֶךְ כְּלָל בִּכְלָלוּת הָעוֹלָם בְּ״שִׁית אַלְפֵי שְׁנִין״, כֵּן הוּא בְּכָל רֹאשׁ־הַשָּׁנָה וְרֹאשׁ־הַשָּׁנָה.

In a general way, with respect to the world as a whole during the six thousand years, 97a). this occurs every Rosh Hashanah.

וְזֶהוּ שֶׁכָּתוּב ״תָּמִיד עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ״, שֶׁהָ״עֵינַיִם״ הֵם כִּינּוּיִם לְהַמְשָׁכַת וְהֶאָרַת אוֹר הַחָכְמָה, שֶׁלָּכֵן נִקְרְאוּ חֲכָמִים ״עֵינֵי הָעֵדָה״, וַ״אֲוִירָא דְאֶרֶץ יִשְׂרָאֵל מַחְכִּים״.

And this is the meaning of the Scripture—“Forever are the eyes of the L–rd your G–d upon it” [for the eyes are an epithet for the efflux and radiation of the light of chochmah, II:218a; Etz Chaim 8:1. wherefore the sages are referred to as the “eyes of the congregation” I, 15:2. See also Leviticus 4:13, Horiyot 5a, and Zohar III:20a. Cf. also Sifrei, Deuteronomy 41 and Taanit 24a.], and “the atmosphere of the Land of Israel makes wise.” 158b; see Zohar III:245b.—I.e., it radiates chochmah, emanating to it from the “Eyes” of G–d.

וְהֶאָרָה וְהַמְשָׁכָה זוֹ, אַף שֶׁהִיא תְּמִידִית, אַף־עַל־פִּי־כֵן אֵינָהּ בִּבְחִינָה וּמַדְרֵגָה אַחַת לְבַדָּהּ מִימֵי עוֹלָם, אֶלָּא שֶׁבְּכָל שָׁנָה וְשָׁנָה הוּא אוֹר חָדָשׁ עֶלְיוֹן, כִּי הָאוֹר שֶׁנִּתְחַדֵּשׁ וְהֵאִיר בְּרֹאשׁ־הַשָּׁנָה זֶה, הוּא מִסְתַּלֵּק בְּעֶרֶב רֹאשׁ־הַשָּׁנָה הַבָּאָה לְשָׁרְשׁוֹ. וְזֶהוּ שֶׁכָּתוּב ״מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה״ לְבַדָּהּ.

Now, this radiation and efflux, though it is continuous, nevertheless, it is not on one plane and level only since the beginning of the world. For every year there is a new, supernal light, because the light that was generated and shone on this Rosh Hashanah withdraws to its source on the eve of the following Rosh Hashanah. And this is the meaning of the Scripture “From the beginning of the year to the end of the year” only.

וְלָכֵן כְּתִיב ״מֵרֵשִׁית״ חָסֵר א׳ – רוֹמֵז עַל הִסְתַּלְּקוּת הָאוֹר שֶׁמִּסְתַּלֵּק בְּלֵיל רֹאשׁ־הַשָּׁנָה עַד אַחַר הַתְּקִיעוֹת, שֶׁיּוֹרֵד אוֹר חָדָשׁ עֶלְיוֹן יוֹתֵר שֶׁלֹּא הָיָה מֵאִיר עֲדַיִין מִימֵי עוֹלָם אוֹר עֶלְיוֹן כָּזֶה, וְהוּא מִתְלַבֵּשׁ וּמִסְתַּתֵּר בְּ״אֶרֶץ הַחַיִּים״ שֶׁלְּמַעְלָה וְשֶׁלְּמַטָּה, לְהַחֲיוֹת אֶת כָּל הָעוֹלָמוֹת כָּל מֶשֶׁךְ שָׁנָה זוֹ.

And that is why מרשית (from the beginning) is written without an alef, alluding to the withdrawal of the light (cf. Zohar II:54a; 123a). [which withdraws on the night of Rosh Hashanah] until after the order of the blowing of the shofar, the new sublime light, is elicited; see Siddur Im Dach, Shaar Hateki’ot, p. 244b ff.—when a new, more sublime light descends, so sublime a light as has never shone yet since the beginning of the world. And it vests itself and conceals itself in the eretz hachayim of above and of below in order to animate all the worlds for the duration of that year. the light effuses to all the other worlds. On the terrestrial plane it effuses from the eretz hachayim (the Holy Land) to all the other countries (see Sifrei, Deuteronomy 40, and Nachmanides on Deuteronomy 11:22; cf. Taanit 10a, and see also Zohar I:255b; II:22b and 152b; III:209a-b; Zohar Chadash 87d. See also Shaarei Orah (Gikatilla), ch. 5).

אַךְ גִּילּוּיוֹ מֵהַהֶסְתֵּר הַזֶּה, תָּלוּי בְּמַעֲשֵׂה הַתַּחְתּוֹנִים וּזְכוּתָם וּתְשׁוּבָתָם בַּעֲשֶׂרֶת יְמֵי תְשׁוּבָה, וְדַי לַמֵּבִין:

However, its manifestation—from this concealment—depends on the action of those below, and on their merit and penitence during the Ten Days of Penitence, and suffice this for the initiated.