It is possible to add a further point:וְיֵשׁ לְהוֹסִיף,
The concept that the union of G‑d’s light that is sovev kol almin with His light that is memale kol almin is what enables the Torah and its mitzvos to be perceived as new every dayדְּזֶה שֶׁהָעִנְיָן דִּבְכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים הוּא עַל יְדֵי יִחוּד סוֹבֵב וּמְמַלֵּא
applies, not only – as explained in the previous section – to man’s feeling a timeless dimension, i.e., the unbounded G‑dliness enclothed in the mitzvos (which stems from the light that is sovev kol almin), in an internalized manner,הוּא לֹא רַק בִּכְדֵי שֶׁהָעִנְיָן דִּלְמַעְלָה מֵהַזְּמַן (סוֹבֵב) יֻרְגַּשׁ בְּהָאָדָם בִּפְנִימִיּוּת,
but also to the fact that the daily renewal of the Torah and its mitzvos itselfאֶלָּא גַם מִפְּנֵי שֶׁבְּהָעִנְיָן דִּבְכָל יוֹם כַּחֲדָשִׁים עַצְמוֹ
involves fusing two opposites: a dimension transcending time and a dimension that relates to time.יֶשְׁנָם שְׁנֵי הַהֲפָכִים דִּלְמַעְלָה מֵהַזְּמַן וּזְמַן.
For the unique aspect of something new (the quality that makes it precious and cherished) lies in the change1 that takes place;שֶׁהֲרֵי הָעִנְיָן דַּחֲדָשִׁים (וְהַיּוֹקֶר וְהַחֲבִיבוּת שֶׁבָּזֶה) הוּא הַשִּׁנּוּי,
initially, the object did not exist and only now did it come into being.שֶׁבִּתְחִלָּה לֹא הָיָ' הַדָּבָר וְנִתְחַדֵּשׁ רַק עַכְשָׁו.
To explain this concept in reference to the wording of the Sifri cited in sec. 1: that one should not view the Torah and its mitzvos as an “old edict” but rather as something new. Aging has an inherent disadvantage; the entity becomes weaker over the course of time, for as Rabbeinu Bachye states:2 “From the moment a child is born, [his vitality] begins to become sapped.” That drawback can be overcome by the timeless dimension of G‑d’s light that is sovev kol almin.
Beyond overcoming the inherent drawback of aging, however, there is also a positive aspect to something new, a freshness and vitality resulting from its very novelty. That quality is associated with change, and change is, as stated above, a function of time, which stems from G‑d’s light that is memale kol almin. Thus, the uniqueness of the Torah and its mitzvos
being regarded by a person as “new” every day lies in the factוְזֶה שֶׁבְּכָל יוֹם הֵם בְּעֵינָיו כַּחֲדָשִׁים הוּא
that their newness (change) is continuous and unchanging. This fusion of time and timelessness reflects influence from G‑d’s Essence, which is not bound by any definitions and can, therefore fuse opposing qualities.שֶׁהַחִדּוּשׁ (הַשִּׁנּוּי) הוּא בְּאֹפֶן תְּמִידִי שֶׁאֵינוֹ מִשְׁתַּנֶּה.
Thus, the concept that the Torah and its mitzvos are renewed daily reflects the ongoing union of G‑d’s light that is sovev kol almin with His light that is memale kol almin isוְנִמְצָא דְּזֶה שֶׁהָעִנְיָן דִּבְכָל יוֹם כַּחֲדָשִׁים הוּא עַל יְדֵי יִחוּד סוֹבֵב וּמְמַלֵּא הוּא
not only that the revelation of G‑d’s light that is sovev kol almin, (which is reflected in the transcendence of time,) be felt by a person in an internalized mannerלֹא רַק שֶׁהַגִּלּוּי דְּסוֹבֵב (דִּלְמַעְלָה מֵהַזְּמַן) נִרְגָּשׁ אֶצְלוֹ בִּפְנִימִיּוּת
(enabling him to feel vitality in his performance of the mitzvos as if they were new entities),(שֶׁעַל יְדֵי זֶה יֵשׁ לוֹ חַיּוּת בְּהַמִּצְוֹת כְּבִדְבָרִים חֲדָשִׁים),
but, moreover, that the Torah be revealed in a manner that time itself (which stems from G‑d’s light that is memale kol almin)אֶלָּא יְתֵרָה מִזּוֹ, שֶׁהַזְּמַן עַצְמוֹ (שֶׁמִּצַּד אוֹר הַמְמַלֵּא)
functions in a manner transcending time and change (a revelation of G‑d’s light that is sovev kol almin), enabling the Torah to be continuously new.הוּא בְּאֹפֶן דִּלְמַעְלָה מִזְּמַן וְשִׁנּוּי (גִּלּוּי הַסּוֹבֵב).
Moreover, it is possible to say that the directive that the mitzvos be performed in a manner that they are continuously as newוְיֵשׁ לוֹמַר, דְּזֶה שֶׁקִּיּוּם הַמִּצְוֹת צָרִיךְ לִהְיוֹת בְּאֹפֶן שֶׁל כַּחֲדָשִׁים מַמָּשׁ
is not solely so that a person’s performance of the mitzvos be infused with greater vitality.הוּא לֹא רַק בִּכְדֵי שֶׁעַל יְדֵי זֶה יִהְיֶ' קִיּוּם הַתּוֹרָה וּמִצְוֹת בְּיוֹתֵר חַיּוּת,
Instead, this concept itself (that the Torah and its mitzvos be regarded as new every day) is (also) integrally related to the very performance of the mitzvos,אֶלָּא שֶׁ(גַּם) עִנְיָן זֶה עַצְמוֹ (דִּבְכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים) נוֹגֵעַ לְקִיּוּם הַמִּצְוֹת.
for the intent of the mitzvos is to bring about the union of the Holy One, blessed be He, and His Shechinah,3כִּי עִנְיַן הַמִּצְוֹת הוּא שֶׁעַל יָדָם נַעֲשֶׂה יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּי',
embodying the fusion of G‑d’s light that is sovev kol almin with His light that is memale kol almin.יִחוּד סוֹבֵב וּמְמַלֵּא.
In certain Jewish communities, it is customary to recite the phrase, Lesheim yichud Kudsha Berich Hu u’Shechintei, “for the sake of the union of the Holy One, blessed be He, and His Shechinah,” before performing many mitzvos.4 The term “the Holy One, blessed be He” refers to G‑d as He is “holy,” i.e., distinct and transcendent, relating to G‑d’s light that is sovev kol almin; the term Shechinah, translated as “the Divine Presence,” is related to the word shochein, “dwell,” and refers to G‑d’s light that “dwells and enclothes itself in the worlds.”5 The mitzvos are G‑d’s will which is identified with His light that is sovev kol almin. When a Jew performs a mitzvah he draws down this essential light into our world, which derives its vitality from G‑d’s light that is memale kol almin.
Since man’s Divine service (the arousal from below) which draws down Divine influence (an arousal from Above)וְכֵיוָן שֶׁעֲבוֹדַת הָאָדָם (אִתְעֲרוּתָא דִלְתַתָּא) שֶׁעַל יָדָהּ נַעֲשֵׂית הַהַמְשָׁכָה (אִתְעֲרוּתָא דִלְעֵילָא)
must correspond to the Divine influence it draws down, for G‑d’s influence is granted to man in a manner described by our Sages6 as “measure for measure,”צְרִיכָה לִהְיוֹת מֵעֵין הַהַמְשָׁכָה,
therefore, when a person’s performance of the mitzvos is inspired by his perception of them as being new every day,לָכֵן כְּשֶׁקִּיּוּם הַמִּצְוֹת דְּהָאָדָם הוּא בְּאֹפֶן שֶׁבְּכָל יוֹם הֵם בְּעֵינָיו כַּחֲדָשִׁים,
fusing time – his day-to-day observance – with timelessness,חִבּוּר דִּזְמַן עִם לְמַעְלָה מֵהַזְּמַן,
he augments the revelation of the union of G‑d’s light that is sovev kol almin with His light that is memale kol almin that is achieved through the performance of the mitzvos.עַל יְדֵי זֶה מִתּוֹסֵף בְּגִלּוּי הַיִּחוּד דְּסוֹבֵב וּמְמַלֵּא שֶׁנַּעֲשֶׂה עַל יְדֵי הַמִּצְוֹת.
Implied is that regardless of man’s intent, the fusion of these two dimensions of G‑dly light is achieved. Nevertheless, by performing the mitzvos while inspired by the realization of the Torah’s continuous newness, a person enables this spiritual dynamic to become overtly manifest in our world.

Summary

Not only does the union of G‑d’s light that is sovev kol almin with His light that is memale kol almin make it possible for man to perceive the Torah and its mitzvos as new every day, but moreover, this daily renewal itself also involves fusing together two opposites: a dimension transcending time and a dimension that relates to time.
To explain: Newness involves change. Something that did not exist previously has now, for the first time, come into being. Since time is one of the fundamental aspects of the structure of our world, there is no natural way that an entity can remain continuously new. As such, continuous newness represents a fusion of time and timelessness, something that is possible only as a result of influence from G‑d’s Essence, which is not bound by any definitions and which is therefore capable of uniting these opposing qualities.
Moreover, it is possible to say that the directive that the mitzvos be performed in a manner that they be continuously as new is integrally related to the performance of the mitzvos, for the intent of the mitzvos is to bring about “the union of the Holy One, blessed be He, and His Shechinah.” The term “the Holy One, blessed be He” refers to G‑d as He is “holy,” i.e., distinct and transcendent, relating to G‑d’s light that is sovev kol almin. The term Shechinah, translated as “the Divine Presence,” is related to the word shochein, “dwell,” and refers to G‑d’s light that “dwells and enclothes itself in the worlds.”
Man’s Divine service, which draws down Divine influence, must correspond to the Divine influence being drawn down. Therefore, when a person observes the mitzvos inspired by his perception of them as being new every day, fusing time with timelessness, he augments the revelation of the unity of G‑d’s light that is sovev kol almin with His light that is memale kol almin.