To arouse the ancient love and the fondness for our Holy Land, that it flame as flashes of fire from the inmost of man and with a profound heart as if but this very day did the Lord set His spirit upon us, a spirit of generosity, when the people volunteer to consecrate themselves unto the Lord 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— which radiates to the Holy Land and is constantly renewed and increased, as it is written: "Forever are the eyes of the Lord your G‑d upon it, from the beginning of the year to the end of the year."

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!

However, this matter will be understood by considering the Scripture— "The Lord by chochmah founded the earth." That is, the foundation of the eretz ha'elyonah [i.e. the aspect o(memale 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..." This radiation and efflux is renewed annually by a truly new light. For He, blessed is He, and His chochmah are one, in an absolute unity and it is called the "light of the blessed En Sof" because there is no limit and no end to the quality and greatness of the light and vitality that issues forth from Him, blessed is He, and from His chochmah, by way of elevation upon elevation to no end and limit, to the peak of the highest levels.

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 Hashana "When the moon is covered." Afterwards, 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 blessed En Sof, 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 savants of the esoteric science, that every Rosh Hashana there is the nessirah, and it receives new, more sublime mochin . .. )

In a very specific way this takes place every day. More sublime mochin are elicited by every morning-prayer, and these are not the original mochin that withdrew after the prayer, but more sublime ones. In a general way, with respect to the world as a whole during the six thousand years, this occurs every Rosh Hashana.

And this is the meaning of the Scripture— "Forever are the eyes of the Lord your G‑d upon it" [for the eyes are an epithet for the efflux and radiation of the light of chochmah, wherefore the sages are referred to as the "eyes of the congregation" ], and "The atmosphere of the Land of Israel makes wise." 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 Hashana withdraws to its source on the eve of the following Rosh Hashana. And this is the meaning of the Scripture "From the beginning of the year to the end of the year" only. And that is why מרשית (from the beginning) is written without an aleph, alluding to the withdrawal of the light [which withdraws on the night of Rosh Hashana] until after the order of the blowing of the Shofar— 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. 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.