Eretz Yisrael — The Land of Israel

1. The essential resurrection of the dead will be in Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל — the Land of Israel) , as our Rabbis said. For the resurrection of the dead is genuine humility — the descent of the lowliness of each person (as explained there), which is the aspect of dust: one who makes oneself like dust and earth, in the aspect of "awaken and sing, dwellers of the dust" [Isaiah 26:19] — becoming a dweller of dust in one's lifetime, as our Rabbis said. And this is merited specifically through the dust of Eretz Yisrael. For the dust of the lands outside of Eretz Yisrael is impure dust, as our Rabbis said — for there the side of death is more intensely grasped: which is the aspect of sadness, sloth, and flawed humility, which is in truth the aspect of arrogance. Therefore every person must sanctify himself with the holiness of the dust of Eretz Yisrael — for there is the essential resurrection of the dead which is genuine humility, which is the essential life. And therefore indeed Eretz Yisrael is called "the Land of the Living" (אֶרֶץ הַחַיִּים) — for there the land and the dust are in the aspect of genuine humility which is the essential life. Which is not so with the land of the nations — it is impure dust, where the side of death holds sway: the aspect of flawed humility, through which one does not live genuine life through the dust — namely the lowliness — but rather falls through it to the dust, G-d forbid, which is the aspect of sadness and sloth. This is the essential bite of the serpent, in the aspect of "and dust is the serpent's food" [Isaiah 65:25]. Therefore one must genuinely ask much of Hashem to merit true humility — which is the essential life, the aspect of the Land of the Living. Likutay Halachos, Hil. Tefillin 6:11

2. Each person — according to his holiness in the holiness of the covenant (קְדֻשַּׁת הַבְּרִית) , which is the essential aspect of the Tzadik as is known — and according to how much he merits to connect and be included in the genuine Tzadik of the generation, so too does he merit the inheritance of Eretz Yisrael. And accordingly he merits the completeness of prayer — for the essential rectification of prayer is in the aspect of Eretz Yisrael. Hil. Tefillah 3

3. Eretz Yisrael is the aspect of the good and holy point (נְקֻדָּה טוֹבָה) within the aspect of the place of the world. And therefore there in Eretz Yisrael each and every person merits to receive the light of his own point according to his portion which he has in Eretz Yisrael. Hil. Nesias Kapayim 5:15

4. The world in its totality, in relation to Hashem, is in the aspect of "not in order" (שֶׁלֹּא כַסֵּדֶר) — in the aspect of the world being created in Tishrei, the aspect of Tashrak — not in alphabetical order. For the governance of the world is through the aspect of malchus which is the aspect of "not in order." And the essential vitality and sustaining of the world is through the world being included in His holiness through holy Israel who sanctify themselves and all the world — and then the world is included in the aspect of "in order" which is the essential vitality. Therefore the essential vitality and sustaining of the world is through Eretz Yisrael — where all ten levels of holiness are the aspect of "in order." And therefore in Zion — where the point of the Even Shesiyah (אֶבֶן שְׁתִיָּה — the Foundation Stone) , which is comprised of all ten levels of holiness, is found — therefore through there is the essential ascent of prayer in the aspect of malchus . For through there the prayers are included in Hashem and through this all the requests are fulfilled and all goes and is conducted in order. Regarding Kedushash d'Sidra

5. All of Israel's holiness is Eretz Yisrael. And everything a person sanctifies and purifies himself and serves Hashem — through this he conquers each time some portion of Eretz Yisrael and works at rectifying the path to Eretz Yisrael. And this is what is explained in many places in the Torah — that Moshe Rabbeinu warned them about fulfilling the Torah and commandments in order to merit coming and conquering Eretz Yisrael where the essential holiness is. As it is written: "in order that it be good for you, and you come and inherit the land" [Deuteronomy 4:1]; "in order that you live… and inherit the land" [Deuteronomy 8:1], and many others like these. But since the Other Side greatly provokes in this matter — wishing to conquer the holiness of Eretz Yisrael from them and accusing them, saying: "You are robbers who have conquered a land that is not yours" — as our Rabbis' words imply, which is the reason the Torah begins with "Bereishis" : "He declared the power of His works to His people…" [Psalms 111:6]. And therefore because of this, a person must sometimes nullify himself from Torah study and engage also in worldly matters, as our Rabbis said. And through this he draws through the great Tzadik the free kindness (חֶסֶד חִנָּם) that sustained the world before the Giving of the Torah — and through this their above-mentioned accusation is nullified. Moreover: they themselves come and convert and draw close to holiness and Torah through this. Hil. Beis HaKnesses 5:8, 11

6. The essential revelation of His glory in this physical world — in the aspect of "the whole earth is full of His glory" [Isaiah 6:3] — is in Eretz Yisrael. And from there some illumination is drawn even to the lands outside of Eretz Yisrael. And similarly the essential completeness of the revelation of the da'as (דַּעַת — divine knowledge) that the Tzadik illuminates to heavenly and earthly beings — the aspect of the upper descending below and the lower ascending above, and that a person is great and can attain more than the angels — and the totality of the inclusion of all worlds, which is the essential thing — and from there the illumination of the will is drawn: all of this is complete in Eretz Yisrael. Hil. Netilas Yadayim liS'udah 6:71, 81, 84

7. In Eretz Yisrael, bread is so flavored that all the sweetness of all the tastes of all the foods in the world are included in it — in the aspect of "a land wherein you shall eat bread without scarcity — you shall lack nothing in it" [Deuteronomy 8:9]. And therefore there it is easier to merit to sense all the flavors in the eating of bread with salt — which is the essential rectification of eating in the aspect of manna , as explained there. ibid. §§93, 98

8. Since in Eretz Yisrael is the essential drawing of the holy da'as — which is the aspect of the totality of the worlds, from which the aspect of awe and the illumination of the will are drawn — therefore it is usually impossible to come there except through many obstacles. For through this one's will strengthens more and more — to the point where it shatters the obstacles and through this one afterward merits to receive the holiness of Eretz Yisrael with good will and wondrous yearning. This is the essential completeness of all the service — the completeness of all matters of holiness. For even afterward, when coming to Eretz Yisrael or to a matter of holiness, one must continue to strengthen oneself with good wills and strong, great yearnings for Hashem — for this is the essential. ibid. §106

9. The essential holiness of Eretz Yisrael is the aspect of the holiness of the da'as — as our Rabbis said: "the air of Eretz Yisrael makes wise." And the da'as and the intellect are the aspect of eating matzah (מַצָּה) — which is the aspect of holy thought and great intellect — the opposite of the aspect of chametz (חָמֵץ) with the letter ches , which is the aspect of the souring of the brain with foreign thoughts, G-d forbid. And this is the aspect of all the commandments dependent upon the land, which all concern eating — for through these one extracts eating from the aspect of eating chametz to the eating of matzah . For the da'as and the brain correspond to the eating. And since the essential distinction between chametz and matzah is between the letters ches and heh — therefore Avraham acquired his first inheritance in Eretz Yisrael from the sons of Ches . And the essential promise of Eretz Yisrael to Avraham was at the time his name was called Avraham with a heh — for this is the essential holiness of Eretz Yisrael: the aspect of clear da'as and intellect, which is the aspect of shattering the kana (tube/reed) of the ches of chametz so that it becomes heh . Hil. Betziyas HaPas 3

10. Eretz Yisrael is the aspect of holy memory (זִכָּרוֹן דִּקְדֻשָּׁה) — in the aspect of "and the land I will remember" [Leviticus 26:42]. For memory is the aspect of a name — for the remembrance of any thing is its name. For through the name one can mention the thing to inform one's fellow, and thus its memory is inscribed in one's fellow's heart. For the name of every thing encompasses all the essence of the thing in its image and form as it is. Just as when one mentions: "Reuven son of Yaakov from such-and-such a city" — in this all his image and all his matter and essence are included, for the name is the memorial of every created being, since it is impossible to mention it except through its name. And similarly with Hashem, as it were: His blessed Name is His memorial. For even though no thought can grasp Him at all, nonetheless He contracted Himself as it were in His mercy and gave us permission to call upon Him with these holy Names. And when we mention His Name, we intend Him Himself, as it is written: "only through You shall we make mention of Your Name" [Isaiah 26:13]. And the essential memorial of His Name is in the Temple — for there permission was given to mention the explicit Name, as it is written: "in every place where I cause My Name to be mentioned" [Exodus 20:21]. And from there holiness extends to all the borders of Eretz Yisrael. Therefore the aspect of Hashem's Name — which is the aspect of the holy memorial — is in Eretz Yisrael. And therefore our Rabbis said: "one who dwells in Eretz Yisrael is as if one has a G-d" — for the essential revelation of His Divinity, which is through His blessed Name, is in Eretz Yisrael. And His Name is combined with our names. Therefore through meriting the holiness of Eretz Yisrael — where His Name is magnified as it were — through this the person's name is also magnified. This is the aspect of "and I will make your name great" [Genesis 12:2], said to Avraham when he was commanded to go to Eretz Yisrael. Hil. Devarim HaNohagim biS'udah 4:6

11. When one wishes to come to Eretz Yisrael — where is the essential totality of all the holinesses — then the obstacles and impediments that derive from "soiled garments" (בְּגָדִים צוֹאִים) intensify and prostrate themselves. They can only be subdued through the power of the Torah and the Tzadikim — and the essential is through the power of the graves of the Tzadikim who have already passed on and come to their rest. Therefore when Calev saw that the counsel of the spies was greatly intensifying — wishing to blemish the holiness of Eretz Yisrael — he went and prostrated himself upon the graves of the Patriarchs. And similarly at the beginning of the redemption from Egypt — which was in order to come to Eretz Yisrael — it is written: "and Moshe took the bones of Yosef with him" [Exodus 13:19] — the aspect of the grave of the Tzadik. Hil. Betziyas HaPas 5:47

12. The more one draws the holiness of Eretz Yisrael into the lands outside Eretz Yisrael — through meriting to gaze upon the genuine Tzadik (see there) — through this great light is added to Eretz Yisrael itself more and more. For this is a general principle: holiness — the more it is drawn below to sanctify and purify outer places — it is not diminished thereby, G-d forbid. On the contrary: ever greater and more wondrous light is added to it, doubled and redoubled. And through this one feels the taste of Eretz Yisrael more and more and yearns for Eretz Yisrael more greatly. Hil. Birkas HaMazon 4:11

13. One who wishes to merit coming to Eretz Yisrael — which is the essential holiness of the Jewish person and the essential victory of the battle, as explained elsewhere — and certainly very many obstacles spread and prostrate themselves before him regarding this matter: therefore this battle cannot be won except through holy boldness (עַזּוּת דִּקְדֻשָּׁה) and great stubbornness. For one must be very stubborn in the service of Hashem and not abandon one's position through all the ascents and descents that pass over one each time, as explained elsewhere. And the essential glory with which Hashem glories in Israel is the holy boldness and stubbornness of the Jewish person — through which comes the essential acceptance of the Torah, and upon this all the service of the Jewish person from beginning to end depends. And since the essential holiness of Eretz Yisrael is drawn and revealed through the glory with which Hashem glories in Israel — whose essential is the holy boldness and stubbornness as above — in the aspect of "your stature is compared to a palm tree" [Song of Songs 7:8], as Rashi explains there: therefore through strengthening oneself with great boldness and stubbornness to come specifically to Eretz Yisrael and not to regard any obstacle or impediment at all — through this very act one merits to win the battle and to genuinely come to Eretz Yisrael. ibid. §§12–14

14. Eretz Yisrael is the source of blessing — for all blessings and overflows are drawn from Eretz Yisrael, since Eretz Yisrael receives its holiness from the Tzadik with whom all the blessings and overflows are found, in the aspect of "blessings upon the head of the righteous" [Proverbs 10:6]. And when one merits to receive the overflow of the Tzadik and of Eretz Yisrael in completeness — certainly one has no lack whatsoever, in the aspect of "you shall lack nothing in it" [Deuteronomy 8:9], said of Eretz Yisrael. This is the opposite of the aspect of "no person dies with even half his desire in hand" — which is the essential desire for money that one always lacks. But the holy overflow of Eretz Yisrael is a doubled overflow (שֶׁפַע כְּפוּלָה) in which there is no lack — on the contrary, the overflow is doubled and redoubled beyond what one desires. And this is the aspect of the overflow of Shabbos — which is also the aspect of doubled overflow, the aspect of lechem mishneh (לֶחֶם מִשְׁנֶה — double bread) . For Shabbos and Eretz Yisrael are one aspect. And therefore it is said of the righteous: "therefore in their land they shall inherit doubly" [Isaiah 61:7] — "in their land" specifically, for the essential doubled overflow is in Eretz Yisrael. It emerges that through the holiness of Eretz Yisrael the desire for money is rectified. ibid. §16

15. The essential praise with which the Torah praises Eretz Yisrael — that it is a land flowing with milk and honey, and through the seven species for which Eretz Yisrael is praised — the essential intention is that there the supernal pleasantness (נֹעַם הָעֶלְיוֹן) overflows: the root of all pleasantness and sweetness that is clothed in all the tastes of the world. And this is the root of the pleasantness and sweetness of the fruits of Eretz Yisrael. And there specifically one can connect to the supernal pleasantness through its good fruits — through meriting to sanctify their eating properly through the commandments dependent upon the land, all of which concern types of food. And this is certainly very great and awesome praise — for this is the essential service of a person all the days of his life: to merit the supernal pleasantness, "to behold the pleasantness of Hashem and to visit His Temple" [Psalms 27:4]. And for this reason Moshe so greatly desired Eretz Yisrael — for this is the essential longing of all the Tzadikim: to behold the pleasantness of Hashem. Hil. Birchas HaPerot 4:3

16. The greatness and praise of the holiness of Eretz Yisrael is very great and awesome — to the point where it is impossible to estimate in the mind at all the greatness of its virtue and the praise of its holiness. As we see that the entire Torah from beginning to end is filled with the praise of Eretz Yisrael — and all the promises that Hashem promised our holy Patriarchs — to Avraham, to Yitzchak, and to Yaakov — were essentially regarding the inheritance of the land. And similarly all the redemption and Exodus from Egypt through Moshe Rabbeinu was all in order to merit coming to Eretz Yisrael. And from all this one can see and understand from afar the greatness of the holiness of Eretz Yisrael — that Hashem promises so much regarding it. Particularly one who studies the Talmud, Midrashim, the holy Zohar, and other holy books — in which the great virtue of the holiness of Eretz Yisrael and the virtue of one who merits to dwell there is explained greatly, even walking merely four cubits in it. And therefore if a person genuinely believed in the holiness of Eretz Yisrael even one part in many thousands of what it actually is — certainly he would run and fly to Eretz Yisrael with all his strength and no obstacle would prevent him. And in truth there is no obstacle on this at all — for the great obstacle of the distance of the journey and the difficult buffeting on the sea and the great expense required for this — have we not seen every day the actions of soft and pampered people who travel and transport themselves over a very long distance for the sake of a chance profit? And similarly we see poor people who marry off their sons and daughters at greater expense than what is needed for travelling to Eretz Yisrael — and Hashem helps them with what they most need. All the more so if they genuinely yearned for Eretz Yisrael and thought thoughts and devised means to come there — certainly Hashem would help them without a doubt. But the essential obstacle is only the obstacle of the brain: that the adversary confuses the brain so as not to fully sense the holiness of Eretz Yisrael and not to fully believe in one's mind that one must do this and that one's eternal life depends on it. And all this derives from the fact that the moment a person awakens to yearn for Eretz Yisrael — then, corresponding to his awakening and longing, an illumination from the holiness of Eretz Yisrael is drawn upon him. For its essential holiness is that the supernal pleasantness overflows there, which is the aspect of the intellect of Eretz Yisrael. And then immediately the chovelim (חוֹבְלִים — damagers/sailors) awaken as well — which are the aspect of the intellect of the lands outside Eretz Yisrael — and they come and fall upon the pleasant ones in order to be rectified. And since the chovelim are the aspect of the intellect of the lands outside Eretz Yisrael — the aspect of dispute — therefore the evil within them intensifies and confuses the person's brain and causes him great obstacles. And the essential is the obstacle of the brain: that one's brain becomes confused as above. For all the obstacles that prevent a person from doing his will are the aspect of dispute — for the obstacles stand against him and dispute with him wishing to prevent him, G-d forbid. And all this derives from the above-mentioned chovelim . And this is the aspect of the sufferings one must endure before meriting to come to Eretz Yisrael — as our Rabbis said: Eretz Yisrael is one of three things given through suffering. And the essential suffering is the obstacles that must be shattered before coming to Eretz Yisrael. But when a person takes well to heart that the essential of all the obstacles is the obstacle of the brain as above — and strengthens himself and genuinely believes in Moshe Rabbeinu and all the genuine Tzadikim who praised the holiness of Eretz Yisrael so greatly — through this he will merit to shatter all the physical obstacles as well, which come from the evil within the above-mentioned chovelim . And the evil within them will fall and be nullified entirely. And the good within them will ascend and be included in the holiness of the supernal pleasantness. And then he will certainly merit to come to Eretz Yisrael and receive the overflow of its holiness and behold the pleasantness of Hashem and visit His Temple. ibid. §§4, 7; see also Meni'os §3

17. One must conquer the holiness of Eretz Yisrael little by little — to expel the evil within the chovelim which are the aspect of the kelipas and the seven nations that obstruct Eretz Yisrael — expelling them little by little. For we have no power to rectify all the chovelim at once: to nullify the evil within them and to include the good within them in the aspect of the supernal pleasantness as above. Rather one must draw the holiness of the pleasantness little by little — and corresponding to the drawing of the holiness of the pleasantness, so we merit each time to rectify the chovelim . And this is the aspect of "you will not be able to destroy them quickly" [Deuteronomy 7:22]; "little by little I will drive him out from before you" [Exodus 23:30] (see there). And this is the reason why Moshe Rabbeinu did not merit to come to Eretz Yisrael. For according to the extreme greatness of his level — if he had entered Eretz Yisrael, he would have received such a great quantity of the overflow of the supernal pleasantness that all the chovelim would have needed to be rectified. And all the damaged intellects would have needed to be rectified — those damaged from the sin of the First Man onward, and the blemish of all the world's sins — all of which are the aspect of chovelim , in the aspect of "we have surely damaged for you" [Numbers 14:33] — all would have needed to be rectified then by Moshe Rabbeinu if he had entered the land. And since the time for this had not yet come — for the rectification of all the chovelim will not be completed until Moshiach comes and burns the spirit of impurity from the land — and since it was not yet possible at that time to rectify them, they could have caused even greater damage, G-d forbid. Therefore it was impossible for Moshe to bring Israel into Eretz Yisrael — only through Yehoshua whose level was lesser than Moshe's. And therefore the chovelim did not all awaken at once, and the few chovelim that did awaken — he had the power to rectify them through the power and merit of Moshe Rabbeinu. And this is the reason why people of lesser spiritual standing can enter Eretz Yisrael easily without such great intensification of obstacles — while the great Tzadikim have enormous obstacles preventing their coming to Eretz Yisrael. To the point that even in recent generations, Rav Naftali and the Ba'al Shem Tov [founders of the Chassidic movement] were unable to come to Eretz Yisrael — all because of the above. For each person according to how much he merits to receive the holiness of Eretz Yisrael — namely the overflow of the pleasantness — so the chovelim come and fall upon him to be rectified. And since the time had not yet come for the rectification of those chovelim that would have needed to be rectified through the holiness of the entry of the above-mentioned great Tzadikim to Eretz Yisrael — therefore they were unable to come there. ibid. §7

18. It is impossible to come to Eretz Yisrael — to nullify the obstacles of the aspect of chovelim and to come to Eretz Yisrael, which is the aspect of pleasantness as above — except through joy (שִׂמְחָה) , which is the aspect of the ten types of melody (עֲשָׂרָה מִינֵי נְגִינָה) , as explained elsewhere. For melody in the aspect of joy is the aspect of pleasantness — the aspect of Eretz Yisrael. And this is the aspect of "and bring us up in joy to our land" (b'simchah l'artzeinu) . ibid. §16

19. In Eretz Yisrael is the essential cleaving (דְּבֵקוּת) to Hashem and the nullification (בִּטּוּל) to His Infinite light. And therefore our Rabbis said: "one who dwells in Eretz Yisrael is as if one has a G-d" — for there is the gateway of heaven, and there one can cleave to Hashem. And therefore Eretz Yisrael is called "the land of Moriah" — after the fragrance of the incense (קְטֹרֶת) , as our Rabbis said. For the glow and impression (רְשִׁימָה) of the nullification and cleaving that one merits to in Eretz Yisrael — in the aspect of "the Shechinah rests only in Eretz Yisrael" — all of this is in the aspect of fragrance (רֵיחַ) . For it is impossible to attain it in full attainment — since no thought can grasp Him at all. Yet the impression that remains from the light of nullification is the aspect of good fragrance — like one who caught a scent of a fragrance. And therefore the beginning of Israel's entry into Eretz Yisrael under Yehoshua was to Yericho (יְרִיחוֹ) — which is named after good fragrance, as our Rabbis said. For the essential aspect of Eretz Yisrael is the aspect of good fragrance — the aspect of the fragrant pleasantness and sweetness of cleaving to His Divinity that one merits in Eretz Yisrael as above. Hil. Birchas HaReiach 3:6

20. The essential holiness of Eretz Yisrael is through the Emunah of the renewal of the world (אֱמוּנַת חִדּוּשׁ הָעוֹלָם) — which one merits through the clarification of the imaginative faculty (בֵּרוּר הַמְדַמֶּה) . And since the essential grasp of the imaginative faculty is specifically in this physical earth — for it is the ultimate physicality and there is the essential grasp of the imaginative faculty — therefore the land is called adamah (אֲדָמָה) from the language of medameh (מְדַמֶּה — imagination) . And this is the aspect of the greatness of the holiness of Eretz Yisrael — that it is so holy that even its physical earth is the aspect of the clarification of the imaginative faculty, through which comes the essential Emunah as above. And this is the aspect of the wanderings one must endure before meriting to come to Eretz Yisrael — and even regarding our Patriarchs it is said: "and G-d did not lead them… for it was near" [Exodus 13:17]. For in every place there is the grasp of the imaginative faculty according to that place — and through traveling through these places, with one's inner intention being to come to Eretz Yisrael, through this one clarifies in every place the holy sparks of Emunah that fell there through the confusion of the imaginative faculty that grips that place. It emerges that in every step one walks for the journey to Eretz Yisrael or to other matters of holiness — through this one clarifies the imaginative faculty in every place one walks there. And through this one afterward merits to receive in completeness the aspect of the holiness of Eretz Yisrael — which is the aspect of the completeness of the clarification of the imaginative faculty and the rectification of holy Emunah. ibid. 4:16

21. A person can only merit the holiness of Eretz Yisrael — which is the aspect of the completeness of the Emunah of the renewal of the world as above — through genuine Tzadikim. This is the aspect of the tribal leaders whom Moshe appointed to allot the land — for the essential Eretz Yisrael one merits through the Tzadikim, in the aspect of "the righteous shall inherit the land." Therefore through seeking and searching for the Tzadik and drawing close to him and serving him with body, soul, and money — like Zevulun for Yissachar — through this one is saved from the search and seeking of the Other Side who searches after money. For through drawing close to the Tzadik, the desire for money is rectified — which is also the aspect of Zevulun, the aspect of "rejoice Zevulun in your going out" [Deuteronomy 33:18], as explained there. Through this one merits to come to Eretz Yisrael. And therefore Zevulun stands at the border of Eretz Yisrael — and his grave is there at the beginning of the border, in the aspect of "and his flank is toward Zidon" [Genesis 49:13]. For specifically through the aspect of Zevulun one merits to come to Eretz Yisrael. ibid. §43

22. The matter of the wanderings one must endure before coming to Eretz Yisrael — see "Galus uGe'ulah" [Exile and Redemption] §6. cross-reference

23. In Eretz Yisrael — which is the aspect of drawing close to the genuine Tzadikim, the aspect of the completeness of Emunah as above — there the holy cord is bound. And whoever draws close there: namely to the Tzadik and to Eretz Yisrael — is bound to Hashem with a holy cord for all eternity, for ever and ever, which shall never be severed or destroyed. And therefore Eretz Yisrael is called "the cord of your inheritance" (chevel nachalaschem) . see Tzadik §59; Hil. Birchas HaReiach 4:46

24. The essential illumination of the will (הֶאָרַת הָרָצוֹן) , the yearning, and the holy desire for Hashem is in Eretz Yisrael. And since the will is the aspect of fragrance — like one who caught the scent of a fragrance (see "Meni'os" §6) — therefore Eretz Yisrael is called "the land of Moriah" after the fragrance. And therefore the beginning of Israel's entry into the land was to Yericho — named after fragrance. For there is the essential good and wondrous fragrance of the gleaming of His Divinity — through which one yearns and desires for Him with an immeasurably strong will. And even outside Eretz Yisrael — when one sometimes merits some gleaming of Divinity which is the aspect of good fragrance like one who caught a scent, through which a wondrous will and yearning for Hashem is awakened — this also derives from Eretz Yisrael. For all our holiness comes from Eretz Yisrael — for Israel through their service of Hashem draw the holiness of Eretz Yisrael to the lands outside. But the essential illumination of the will is in Eretz Yisrael — and from there the illumination of the will is drawn to each and every person according to how much he draws upon himself the holiness of Eretz Yisrael. All the more so when one merits to actually come to Eretz Yisrael for the sake of Heaven. But the obstacles to coming to Eretz Yisrael are many and very powerful — yet the moment one wishes to come to Eretz Yisrael, an illumination from the illumination of the will that shines in Eretz Yisrael is drawn upon one. And through the force of the will and desire that comes specifically through the obstacles — through this one can leap over all of them and come to Eretz Yisrael. ibid. 5:7

25. In all the fruits and all the desires of this world are clothed supernal loves and precious holy wills — only one must elevate them, as is known. And therefore the Torah praises Eretz Yisrael through its fruits — for all this points to the illumination of the will that shines there as above. ibid.

26. The essential attainment of the nine Heichalos (הֵיכָלִין — Supernal Chambers) — through which one merits to attain the light of the Infinite in the aspect of "reaching and not reaching" (מָטֵי וְלָא מָטֵי) , which one merits through performing the commandments in joy — the essential of all this is in Eretz Yisrael. For there is the source of joy, and there one merits to attain the nine Heichalos, which are the totality of the intellects together with the Keter (כֶּתֶר — Crown) . This is the aspect of the holiness of the Heichal (הֵיכָל — Sanctuary) , the Paroches (פָּרֹכֶת — Curtain) , and the Holy of Holies — which are in Eretz Yisrael. Hil. Birchas HaHodaah 6:15, 21, 24

27. The virtue of burial in Eretz Yisrael — see there §52 (and see "Chayyim" [Life] §9, where the entire matter is explained at some length). cross-reference

28. The essential holiness of the Jewish person is through Eretz Yisrael — for the essential holiness is peace (שָׁלוֹם) . For all the Other Side and the evil inclination which are against holiness are the aspect of dispute (מַחֲלֹקֶת) . It emerges that the essential holiness — which is to subdue and shatter the evil inclination and the Other Side — is the aspect of peace. And the essential peace one merits in Eretz Yisrael — for the intellect of Eretz Yisrael is the aspect of peace, as explained elsewhere. And since in Eretz Yisrael is the essential peace — therefore there is the essential holiness as above. Hil. Birchas HaRe'iyah 4:1

29. The essential holiness of Eretz Yisrael — which is the aspect of peace and the nullification of all manner of dispute — is drawn through the holiness of fasting (תַּעֲנִית) . For through fasting one merits peace. And therefore the essential supernal holiness of Eretz Yisrael — which is the Holy of Holies — it was impossible to enter except through fasting. Namely the Kohen Gadol (כֹּהֵן גָּדוֹל — High Priest) who entered there only on Yom Kippur — which is the day of our fast. And from there — from the Holy of Holies — all the ten holinesses of Eretz Yisrael are drawn. And similarly from the holiness of the Yom Kippur fast — from which all the holiness of Eretz Yisrael derives, which is the aspect of peace that is the totality of all holiness — from there the holiness of all the fasts is drawn: that we should have the power through the fasts to subdue all wills to Hashem, in order to merit peace in all its aspects. It emerges that through the holiness of Eretz Yisrael one merits holy fasting — namely to merit through the fast to nullify all manner of dispute and come to peace: which is the totality of all holiness as above. ibid.

30. The essential completeness of holy memory (זִכָּרוֹן דִּקְדֻשָּׁה) — which is to always remember Hashem well and the World to Come in a general sense, and to understand and take to heart the holy hints that Hashem hints to a person in every thought, speech, and action — according to the person, the place, and the time — to draw close to Him: which is the aspect of the above-mentioned memory in particularity — all of this one merits in completeness in Eretz Yisrael, which receives its holiness from the Temple where the ultimate completeness of the above-mentioned memory is. Hil. Birchas HaRe'iyah 5:1, 5

31. The essential rectification of all the worlds and all the souls is specifically in Eretz Yisrael — for the essential revelation of His Divinity, which is the essential rectification and purpose: to genuinely recognize Him and to nullify oneself at every time to His Infinite light — all of this one merits in Eretz Yisrael, for there is the essential nullification to the ultimate purpose. But it is impossible to come to Eretz Yisrael and merit there the above-mentioned nullification — except by first rectifying the vessels (כֵּלִים) to receive through them the light of the impression of the above-mentioned nullification, from which the essential attainment of the da'as and Torah that one merits in Eretz Yisrael derives. But it is impossible to make and rectify the vessels — except through the holiness of Eretz Yisrael, through meriting to receive there the light of the impression of the above-mentioned nullification. And since this is so, it is very difficult to come to Eretz Yisrael — since the rectification of the vessels depends on the holiness of Eretz Yisrael, and it is impossible to come to the holiness of Eretz Yisrael except through the rectification of the vessels. So from where does one begin, since this depends on that? And from this come all the enormous obstacles one faces before coming to Eretz Yisrael. And the greater one is — the greater one's obstacles regarding this — to the point where the great Tzadikim have boundless and immeasurable obstacles. For as explained in the writings of the holy Ari, the rectification of the vessels and the worlds anew is through elevating the sparks (נִיצוֹצוֹת) that have fallen to the depths of the kelipas and drawing great light from above — the aspect of the new light of Mah — and through this causing a supernal unification, through which the worlds and vessels are rectified. And the essential of this rectification is in Eretz Yisrael — for the essential rectification and gathering of all the scattered ones, who are the aspect of all the holy sparks that have fallen and scattered among the kelipas , their essential rectification and gathering is toward Eretz Yisrael. As it is written: "if your scattered ones are at the ends of heaven… Hashem your G-d will bring you to the land" [Deuteronomy 30:4–5]. But how does one merit to come to Eretz Yisrael? For it is impossible to rectify and gather these scattered ones except through the holiness of Eretz Yisrael — where one merits to receive the great light of nullification to Hashem — and through this all the scattered souls are rectified. And to Eretz Yisrael one cannot come until one first rectifies the vessels as above — whose essential rectification is through the elevation of the sparks and the gathering of the scattered ones. So from where does one begin? Therefore the obstacles intensify greatly before one comes to Eretz Yisrael — for the kelipas and the Other Side that strongly grasp these fallen sparks — which are the aspect of the scattered souls — intensify greatly with enormous obstacles against the person who wishes to come to Eretz Yisrael and extract the souls and sparks from them. Therefore one must greatly strengthen oneself to shatter the enormous obstacles with utter self-sacrifice. And then through the self-sacrifice of giving oneself over to come to Eretz Yisrael — through this some illumination from the holiness of Eretz Yisrael is drawn upon one even outside Eretz Yisrael, in order to give one the power to shatter the obstacles which are the kelipas and to elevate from there the holy sparks. And through this one rectifies some aspects of the vessels — and through this one has the power to come to Eretz Yisrael to nullify oneself there to Hashem in ultimate nullification, in ratzo vashov (רָצוֹא וָשׁוֹב — running and returning) , and to receive wondrous illuminations and attainments in Torah and service through the vessels one merited to rectify through the elevation of the sparks one merited to elevate through the greatness of one's self-sacrifice to shatter the obstacles in order to come to Eretz Yisrael. And therefore we find several Tzadikim and upright men who travel to Eretz Yisrael and return to the lands outside, and sometimes travel and return several times — since it is still impossible to clarify all the sparks completely as is known in the sacred writings. And the Tzadik — even though he clarified and rectified and elevated many sparks through his journey to Eretz Yisrael with great self-sacrifice — nonetheless many sparks still remained outside Eretz Yisrael that need to be elevated and clarified. For they cannot be clarified except by first being in Eretz Yisrael. Therefore he must return from Eretz Yisrael to the lands outside in order to return and clarify and elevate and rectify all the scattered sparks and souls. For now specifically he can rectify them through the light of the holiness of nullification to Hashem that he merited through the holiness of Eretz Yisrael — through which comes their essential rectification and elevation as above. Hil. Tefillas Arvis 4:32

32. The dust of Eretz Yisrael is holy earth, and it has an attracting power — to draw a person toward holiness. For there is impure dust: the aspect of the dust of the lands outside Eretz Yisrael — which is the aspect of the attracting power of the Other Side. In truth it is a coercive force that disguises itself as an attracting power. For in this world everything is mixed up and confused — and there are obstacles that distance one from truth through their words and deeds, which are the essential aspect of the coercive force. They invert the matter as if they are the attracting power — since they wish to draw one to their evil counsel. And this is the aspect of the dust of the Other Side. But the essential is the dust of the holy earth — the dust of Eretz Yisrael — where the Temple is and the point of the Holy of Holies: from there the essential holy attracting power. And therefore Man was created as dust from the earth — and our Rabbis said: from the dust of the altar, of which it is said "an altar of earth" [Exodus 20:21] — so that the holy attracting power should intensify within him, that he be drawn to his genuine holy root. Hil. Yom Tov 5:2

33. The essential aspect of the rectification of genuine complete counsel is only in Eretz Yisrael. Hil. Taanis 4:6, 9

34. Eretz Yisrael is the aspect of Emunah, holiness of the covenant, and the aspect of the completeness of the Holy Tongue (לְשׁוֹן הַקֹּדֶשׁ) . And Israel — who were chosen from all the nations — merited all of them. And since the essential completeness of the Holy Tongue is through elevating also the good within the translation (תַּרְגּוּם) into it — therefore the tribes of Israel were compelled to take their portion also in Transjordan (עֵבֶר הַיַּרְדֵּן) , which is from the aspect of the translation language. And moreover: those tribes in Transjordan had to cross over as the vanguard before their brothers to conquer Eretz Yisrael — for the essential battle and victory is in the aspect of the translation language which has good and evil mixed within it. And when the evil within it is cast down and the good within it is elevated to the Holy Tongue — through this comes the essential completeness of the Holy Tongue, which is the aspect of the holiness of Eretz Yisrael. And this matter is hinted at in the words of our Rabbis who said: "one should always complete one's Torah portions with the congregation — twice Scripture and once Targum — even 'Ataroth and Divon'" [Numbers 32:3 — cities in Transjordan] . Even though they themselves are in the aspect of the translation language — nonetheless one must also read them twice Scripture and once Targum. Hil. Sukkah v'Lulav 2

35. Eretz Yisrael is the aspect of a good eye (טוֹב עַיִן) . And through this one can subdue the evil eye (רַע עַיִן) that all the nations harbor against Israel. And the totality of all of them is Amalek — who is the totality of the seventy nations and the totality of their evil eye. And through Hashem one subdues him. Hil. Purim 5

36. The air of Eretz Yisrael makes wise (אֲוִירָא דְּאֶרֶץ יִשְׂרָאֵל מַחְכִּים) . And through this, there is the essential love and peace — which depend only on the completeness of da'as and wisdom. And this is the aspect of "and I will place peace in the land" [Leviticus 26:6] — specifically "in the land." And therefore the air of Eretz Yisrael is the aspect of pure and clear air (אֲוִיר הַצַּח וְהַזַּךְ) — formed through the love and peace among Israel. And therefore through there all the prayers ascend heavenward — for the words of prayer are heard and ascend there to their dwelling place and nothing confuses them — since the air there is pure and clear. And see also in the laws of the signs of pure animals where it is explained in another manner: that on the contrary — since the air of Eretz Yisrael is pure and clear, therefore the air of Eretz Yisrael makes wise. For there one certainly hears all the holy words of the genuine Tzadikim and wise men — through whose words one certainly becomes wise with genuine wisdom to return to Hashem and to know and recognize the One who spoke and the world came into being. For this is the essential wisdom, as it is written: "let not the wise man boast of his wisdom… but let him glory in this: knowing and recognizing Me" [Jeremiah 9:22–23]. Hil. Chalav 3:1; and Hil. Simanei Behemah v'Chayyah Tehorah 4:2

37. In Eretz Yisrael the luminaries (מְאוֹרֵי אוֹר) shine in completeness — which are the aspect of the three colors of the eye and the pupil. This is the aspect of the Torah's praise of Eretz Yisrael: "the eyes of Hashem your G-d are always upon it" [Deuteronomy 11:12]. And it is explained there that this is the aspect of the Torah's praise of Eretz Yisrael that it is a land flowing with milk and honey — which are the aspect of the luminaries. Hil. Basar b'Chalav 2:3

38. The essential rectification of the vessels to receive through them the light of the attainment of His Divinity is through the seven days of building (שִׁבְעַת יְמֵי הַבִּנְיָן) — which are the aspect of the seven days of Bereishis in which Hashem created all creation, which is entirely the aspect of vessels to receive His great light as is known. And therefore the total inhabited world is divided into seven climates (שִׁבְעָה אַקְלִימִים) — and the essential of all of them is Eretz Yisrael, from which all seven climates receive and draw sustenance. And it is impossible to merit Eretz Yisrael except by first subduing the seven nations — the Canaanite, the Hittite, and so forth — which are the seven kelipas that cover the holiness of Eretz Yisrael. Then one merits the body of the fruit: the holiness of Eretz Yisrael — where all seven days of creation shine. For "the eyes of Hashem your G-d are always upon it" — the aspect of "these seven are the eyes of Hashem" [Zechariah 4:10]. And therefore from there emerge the seven species for which Eretz Yisrael is praised. And there is the essential illumination of all seven planets — for the essential light of the sun and moon and all the stars: their essential illumination is in Eretz Yisrael which is the essential of the world, and from there all the light and overflow is drawn to all the world, to all seven climates. And corresponding to these seven climates that derive from the aspect of the seven planets — there are seven types of metals, as explained elsewhere. And therefore the Torah praises Eretz Yisrael for the metals found in it, as it is written: "a land whose stones are iron and from whose mountains you will hew copper. And you shall eat and be satisfied" [Deuteronomy 8:9] — for from these metals are made holy eating vessels, through which comes the essential rectification of holy food, as explained there. Hil. Hechsher Keilim 2:5–6

39. The essential holiness of Eretz Yisrael is through the revelation of the will (הִתְגַּלּוּת הָרָצוֹן) that shines there: to believe that everything is conducted only by His blessed will and His providence alone. And this is the aspect of "for Your servants desired her stones" [Psalms 102:15] — for they are the aspect of the revelation of the will. Hil. Kelei HaYayin 1

40. The virtue of burial in Eretz Yisrael — for Eretz Yisrael is the aspect of Emunah, as is known. And there specifically, in the dust of Eretz Yisrael, one merits that the body is clarified and refined from the filth of the serpent (through which they blemished truth and Emunah, as explained there — from which the decree of death was drawn) and one merits to be included in Emunah in completeness. And then one merits the resurrection of the dead — for the essential resurrection is in Eretz Yisrael as our Rabbis said. To the point where even the dead of the lands outside Eretz Yisrael must roll through tunnels (גִּלְגּוּל מְחִלּוֹת) to come to Eretz Yisrael — which is the aspect of Emunah — where is the essential clarification and refinement. And then they will merit resurrection — for then they will merit truth and Emunah in ultimate completeness, which is the essential eternal life. Hil. Giluach 4:17

41. The essential greatness of Man — that he has the power through his holy service to connect and join all the worlds together: to connect the lower world with the upper world and bring contentment to Hashem who is exalted and elevated above all the worlds and all spirituality and all the holy Names, and to draw down the Shechinah of Hashem among the lower beings — which is the essential purpose for which everything was created. This aspect in its ultimate rectification and completeness — one only merits in Eretz Yisrael as explained there. For there is the gateway of heaven (שַׁעַר הַשָּׁמַיִם) — namely the gateway through which the lower beings connect with the upper beings, the earth with the heavens. For the gateway is the aspect of connection through which one can enter from outside to inside and those outside are included with those inside together. So too there is the gateway of heaven — through which the lower beings enter and are included with the upper beings. And this gateway is in Eretz Yisrael, as it is written: "and this is the gateway of heaven" [Genesis 28:17]. For the essential connection and inclusion of the above-mentioned worlds is through Emunah, as explained there — and the essential completeness of Emunah one merits in Eretz Yisrael, as it is written: "dwell in the land and tend Emunah" [Psalms 37:3]. And therefore all ascents from level to level are only through Eretz Yisrael, as explained elsewhere. For there in Eretz Yisrael one merits complete Emunah drawn from the holy encompassing lights (מַקִּיפִין) — which are the aspect of "the ultimate of knowledge — that we cannot know." And through this complete Emunah one merits all the ascents in the world — for the attribute of Emunah that one merits in Eretz Yisrael, even though it is the last level — the aspect of malchus as is known — nonetheless through it specifically one ascends through all the levels, as explained there. Hil. Nedarim 4:12, 16

42. Eretz Yisrael and the Torah are all one — for the essential sustaining of the Torah is in Eretz Yisrael, as is understood from many verses. And therefore if Eretz Yisrael had not first been in the hand of Canaan — then the moment Israel sinned, G-d forbid, and transgressed the words of Torah, the land would have immediately expelled them and it would have been impossible for them to return to it again, G-d forbid. Therefore the peel had necessarily to precede the fruit, and it was given into the hand of Canaan for so many years. And in truth, even then Eretz Yisrael was in its holiness as now — for the holiness of Eretz Yisrael is fixed and endures forever. Only its holiness was very much hidden in great concealment, and no person knew of its holiness — until Avraham Avinu came and weighed in the scales until it was revealed to him. And specifically Avraham merited to begin revealing its holiness — for he was a man of kindness and his attribute was kindness: which is the aspect of the free kindness (חֶסֶד חִנָּם) that sustained the world before the Giving of the Torah through the aspect of the hidden Torah in the way of worldly conduct. And the holiness of this kindness was then hidden in Eretz Yisrael — for Eretz Yisrael and the Torah are all one as above. And therefore specifically through the aspect of this kindness we have the power to conquer Eretz Yisrael from the nations' hands, as explained there. For in truth even when Eretz Yisrael was in their hands, the holiness was hidden there — namely the holiness of the Torah and of Israel. For Eretz Yisrael, the Torah, and Israel are all one — only the holiness was then in great concealment, in the aspect of the hidden Torah. And when Israel received the Torah and entered Eretz Yisrael, they merited to reveal its holiness and bring it out from concealment into revelation. And therefore even when Israel blemished its revealed holiness — since they did not properly fulfill the Torah in completeness — nonetheless they had an enduring presence in Eretz Yisrael for a long time, through the power of the free kindness and the above-mentioned hidden Torah. And even now — when the blemishes intensified so much that we were exiled from our land — nonetheless Eretz Yisrael still endures in its holiness through the power of the hidden Torah and the free kindness that was hidden in Eretz Yisrael when it was first in Canaan's hand. And therefore we await at every time to return to our land — for we know that even now all the land is ours, only it is in great concealment. And not only do we have the power to return the holiness to Eretz Yisrael — we also have the power through the power of the free kindness and the above-mentioned hidden Torah to sanctify even all the places of the lands outside Eretz Yisrael (where we come) with the holiness of Eretz Yisrael. For we know and believe that all the earth of the entire world is Hashem's and all receive vitality from Hashem in great concealment — in the aspect of the hidden Torah — only in His will He gave it to them and in His will He took it from them and gave it to us. For through this we have the power to extract and reveal the holy vitality that is in all the places from concealment into revelation. Hil. Milah 3:3, 9

43. It is impossible to merit Eretz Yisrael except through the commandment of circumcision (מִצְוַת מִילָה) — which is the rectification of the covenant. In the aspect of "and He cut a covenant with him to give the land of the Canaanite…" [Nehemiah 9:8]. As our Rabbis said: Yehoshua said to Israel: "Do you think you will inherit the land while you are uncircumcised? Was it not thus said to Avraham: 'And I will give to you and your descendants the land of your sojourning' — on condition that 'and you shall keep My covenant'"? For the seven nations that press upon the holiness of Eretz Yisrael are the aspect of the seven days of foreskin (עָרְלָה) that press upon the holy covenant. And through the rectification of the covenant — which is circumcision given on the eighth day, when the seven days of the foreskin of the infant are removed and the kindness (חֶסֶד) revealed at the opening of the organ is uncovered — which is the aspect of the above-mentioned hidden kindness — through this the seven nations are expelled and Eretz Yisrael is conquered from them. This is the aspect of "and He cut a covenant with him to give the land of the Canaanite…" — and all the seven nations that are expelled through the rectification of the covenant which is circumcision are listed there. ibid. §5

44. The essential revelation of the holiness of Eretz Yisrael is through the rectification of the covenant — which is the commandment of circumcision, the foundation of the entire Torah. And the foreskin is the aspect of the filth of the serpent, the aspect of the impurity of the nations, the aspect of the lands outside Eretz Yisrael. And when we circumcise our sons of Israel — this is the aspect of us expelling and removing the foreskin, which is the aspect of the impurity of the seven nations that press upon the holiness of Eretz Yisrael, and conquering Eretz Yisrael from them. For in truth the foreskin does not belong to Israel at all — for the foreskin is called only by the name of the nations as our Rabbis said. Only they wish to hold fast to what is not theirs at all. And Hashem had mercy on us and commanded us to circumcise our sons and remove the foreskin — and through this we reveal the holiness of the covenant and return the children of Israel to the domain of holiness. This is the aspect of the conquest of Eretz Yisrael from them. But Hashem gave us even greater power — that we can conquer even the lands outside Eretz Yisrael and sanctify them with the holiness of Eretz Yisrael. And all of this is through this very thing: that they first strengthened themselves and wished to conquer Eretz Yisrael for their domain — through this neither this nor that was maintained in their hands. In the aspect of "the time when man rules over man for his own harm" [Ecclesiastes 8:9], as mentioned — for through their having first seized Eretz Yisrael, it was afterward taken from them when the aspect of the hidden kindness was revealed: in the aspect of "He declared the power of His works to His people…" — the aspect of "in His will He took it from them and gave it to us." Through this we can conquer even the lands outside Eretz Yisrael and sanctify them with the holiness of Eretz Yisrael. And this is the aspect of the circumcision of slaves (מִילַת עֲבָדִים) — for slaves are the aspect of the filth of Canaan, in the aspect of "cursed is Canaan, a slave of slaves…" [Genesis 9:25]. Even so we have the power to bring them under our authority and to nullify the foreskin even from them and to reveal the hidden kindness revealed through the commandment of circumcision — even through the circumcision of slaves who are the aspect of the lands outside Eretz Yisrael. For we can conquer even the lands outside Eretz Yisrael and sanctify them with the holiness of Eretz Yisrael. And this is the aspect of Ishmael — the son of the maidservant — being circumcised before Yitzchak. For first one must shatter the kelipah and extract the hidden holiness within the kelipah itself — and afterward one can easily conquer the holiness itself and extract it from their hands, since the preceding kelipah before the fruit has already been shattered. And this is the aspect of Israel first conquering the land of Sichon and Og in Transjordan — which is not within Eretz Yisrael proper — and afterward the children of Reuven and Gad who inherited Transjordan needed to cross over as vanguard before their brothers and conquer Eretz Yisrael. For since they already merited to extract the holiness that was swallowed within the kelipah itself — which is the aspect of Transjordan — therefore they had even greater power to conquer the holiness itself from them: which is the aspect of Eretz Yisrael itself. And this is the aspect of "seven that were conquered and seven that were divided" — all of this to remove the aspect of the seven days of foreskin: the aspect of the seven nations covering the holiness of Eretz Yisrael as above. ibid. §§9–11

45. In Eretz Yisrael is the essential holy place in which one merits to nullify oneself to Hashem as befits — and to draw afterward the light of the impression (אוֹר הָרְשִׁימוּ) from the above-mentioned nullification and bind it well in one's heart as befits. And therefore one who dwells in Eretz Yisrael is as if one has a G-d — for the essential gleaming of His Divinity drawn from the glow of the above-mentioned impression is in Eretz Yisrael. And similarly the essential sustaining of the Torah drawn from the above-mentioned glow is in Eretz Yisrael. And therefore one must endure sufferings before coming to Eretz Yisrael — for it is one of three things that come through sufferings as our Rabbis said. For the above-mentioned nullification from which the above-mentioned impression shines — it comes through sufferings, as explained there. ibid. 5:13

46. The totality of Eretz Yisrael is the aspect of "the small containing the large" (מִעוּט הַמַּחֲזִיק אֶת הַמְרֻבֶּה) . And therefore it is called "the land of the deer" (אֶרֶץ צְבִי) as our Rabbis said — for a deer's hide stretches to contain its body yet contracts once removed. And similarly in the future Eretz Yisrael will contain all Israel in comfort — all because of this aspect. For everywhere that there is holiness — it is the aspect of the small containing the large. And the higher the holiness — the more wondrously does the small contain the large. This is the aspect of the holiness of Jerusalem — where no person ever said to his fellow: "the place is too crowded for me to lodge in Jerusalem." And in the Temple where the holiness is even greater — therefore one stood crowded but prostrated with room. And the closer to the Ark and the Tablets — the more so the aspect of "the small containing the large." To the point where of the very place of the Ark itself they said that it is not within the measurement at all — which is the aspect of being completely above place (לְמַעְלָה מִן הַמָּקוֹם) . For the place of the Ark — where the Torah is included in the Tree of Life which is above place altogether — see there. Hil. Sefer Torah 3:6

47. The essential holiness of Emunah and holy wisdom — which are the essential life and holy longevity — is in Eretz Yisrael, in the aspect of "in order that your days be multiplied… upon the land" [Deuteronomy 11:21]. And in the lands outside Eretz Yisrael there is no vitality at all — only through rising early and staying late in synagogues and study halls and praying and studying and reciting the Shema — through this one draws the holiness of Eretz Yisrael even in the lands outside. For they are the aspect of a miniature sanctuary (מִקְדַּשׁ מְעַט) as our Rabbis said. And this is the essential vitality in the time of exile. ibid. 4:17

48. The essential completeness of the rectification of burial is in Eretz Yisrael — for the essential decree of death was for the rectification of the imaginative faculty in which the filth of the serpent had grasped — which is the confusion of the imagination. It is impossible to fully refine oneself from this except through death — which was decreed then. For through death and burial the filth will decay and one will arise in a new body in the resurrection. Then will come the renewal of the world for the future — and then the Emunah will grow and be magnified in ultimate completeness, in the aspect of "new every morning — great is Your faithfulness" [Lamentations 3:23], which is said primarily about the time of resurrection when the world will be renewed. And therefore the essential rectification of burial is in Eretz Yisrael — for all the renewal of the world after the resurrection will be in the aspect of Eretz Yisrael. And therefore the dead in Eretz Yisrael will be the first to live as our Rabbis said. For the essential clarification and rectification of the imaginative faculty brought about through death and burial — all of it is through the aspect of Eretz Yisrael, whose entire holiness is the aspect of the rectification of the imagination which is the completeness of Emunah. And therefore Avraham Avinu — who was the first to reveal the holiness of Eretz Yisrael — acquired the first inheritance in Eretz Yisrael for a burial place: the holiness of the Cave of Machpelah. ibid. §20

49. The essential holiness of old age and longevity (זִקְנָה וַאֲרִיכַת יָמִים) one merits only in Eretz Yisrael, in the aspect of "in order that your days be multiplied… upon the land" as above. And similarly the essential of all the holy overflows is in Eretz Yisrael — where the clarification of the imagination takes place, through which one exits the filth of the serpent. From there comes every withholding of overflow, G-d forbid — in the aspect of "in toil shall you eat it" [Genesis 3:17], decreed through the enticement of the serpent. And therefore Avraham Avinu — after he acquired the inheritance in Eretz Yisrael — it is written immediately thereafter: "and Avraham was old…" — the aspect of the holy old age above. And: "and Hashem blessed Avraham with everything" [Genesis 24:1] — the aspect of the holy good overflow above. ibid.

50. One who merits to fully draw upon himself the holiness of Eretz Yisrael — through this he merits to renew himself literally every day in the knowledge of His Divinity and His Emunah. All the more so on the holy changes of time — Sabbaths, Festivals, and Rosh Chodesh. And this is the essential longevity one merits in Eretz Yisrael — in the aspect of "in order that your days be multiplied…" And it is written: "in order that you lengthen your days upon the land…" [Deuteronomy 11:9]. ibid. §21

51. Lowliness is the aspect of dust — and the essential holiness of the dust is in Eretz Yisrael and Jerusalem. And the essential is in the Temple, at the point of the Even Shesiyah — for there is the ultimate of humility and lowliness, and there is the gateway of heaven. For it is impossible to ascend to the heavens — which are up high — except through humility and lowliness. Hil. Orlah 1:6

52. Jerusalem the Holy City is the aspect of the completeness of the Holy Tongue — through which comes the essential rectification of eating and of the meal. And this is the aspect of "and from Zion He will sustain you" (yis'adecha) [Psalms 20:3] — "from Zion" specifically. ibid. 1

53. Jerusalem is the aspect of "complete awe" (יִרְאָה שְׁלֵמָה) and genuine shame and humility — through which comes the essential rectification of holy eating. ibid. 2:4

54. In Jerusalem are all the holy fears and fragrances — and therefore there the eating is the aspect of mezona d'nishmesa (מְזוֹנָא דְּנִשְׁמְתָא — nourishment of the soul) which is the aspect of fragrance — the aspect of awe. ibid. 3:4

55. Jerusalem is the aspect of holy malchus . And the essential greatness and malchus is the aspect of genuine humility and lowliness — in the aspect of "in the place of His greatness there you find His humility" [Megillah 31a]. And this is what is written regarding Jerusalem in the future: "and it shall rise up and sit beneath itself" [Zechariah 14:10] — namely that the more it rises and is elevated upward, then "it shall sit beneath itself" — it shall be the aspect of humility and lowliness, holding itself lower than its own level, in the aspect of "each man shall sit beneath himself" [Exodus 16:29], as explained there. Namely that all those who dwell in Jerusalem will merit genuine lowliness — to hold themselves lower than their own level. And therefore in Jerusalem there was the "small containing the large" — for no person ever said "the place is too crowded for me to lodge in Jerusalem." All of this is because of humility and nullification — which is the aspect of ayin (אַיִן — nothingness) . And through this it is the aspect of "the small containing the large" — for humility in the aspect of nothingness and nought is the aspect of being without limit and can contain everything. ibid. 5:3

56. In Eretz Yisrael shines the light of the holy point (נְקֻדָּה הַקְּדוֹשָׁה) where holy love (אַהֲבָה דִּקְדֻשָּׁה) dwells — through which all insults are nullified and all the fallen loves that come from the shattering of vessels are nullified. Hil. Challah 2:5

57. In Eretz Yisrael is the essential light of Emes (אֱמֶת — truth) — through which one is saved from the "waters of the flood" (מֵימֵי הַמַּבּוּל) , which are the foreign thoughts and the darkness that surrounds a person. And therefore Eretz Yisrael is the land that was not deluged on the day of wrath — and our Rabbis expounded that the Flood did not come upon it. Hil. Dayanim 3:4

58. The essential inclusion and nullification to the Infinite after one's passing is through burial in Eretz Yisrael — where the dust is holy and where one merits to be included there without pain. Hil. Gevias Chov min haYesomim 4:9

59. The essential ascent and inclusion whereby each person is included from his own place specifically into the aspect of "above place" (לְמַעְלָה מֵהַמָּקוֹם) — which is the essential service of the Jewish person in this world — is through the holiness of Eretz Yisrael. Hil. Apotiki 5:34, 37

60. Also through the holiness of Eretz Yisrael one merits forgiveness of sins — in the aspect of "He will atone for His land, His people" [Deuteronomy 32:43]. For there in the aspect of "above place" — the aspect of the place of the world (מְקוֹמוֹ שֶׁל עוֹלָם) — there all are judged favorably, each according to his place. This is the aspect of "for He knows our formation — He remembers that we are dust" [Psalms 103:14]. And through this sins are atoned and each person is elevated to the aspect of "above place." ibid. §§35, 37

61. The essential drawing of the holy life-spirit — which is the completeness of lacks (שְׁלֵמוּת הַחֶסְרוֹנוֹת) — is in Eretz Yisrael. For the air of Eretz Yisrael makes wise — which is the essential life, in the aspect of "wisdom gives life" [Ecclesiastes 7:12]. And this is the essential completeness of lacks — the aspect of "if you acquired da'as — what do you lack?" [Nedarim 41a]. And therefore Eretz Yisrael is called the Land of the Living, and it is written: "you shall lack nothing in it." And this is the aspect of "all those written for life in Jerusalem" [Isaiah 4:3]. And similarly the Temple is called the house of our life. Hil. Ha'oseh Shaliach liGevos Chov 3:10, 24

62. Israel's entry into the land is the aspect of teshuvah (תְּשׁוּבָה — repentance) — for they extracted it from beneath the hand of the kelipas and the Other Side that covered it: the aspect of the seven nations that Israel subdued and extracted Eretz Yisrael from their hands and returned it to holiness. And therefore the three commandments that Israel was commanded upon entering the land are the essential aspect of teshuvah, as explained there. And the essential teshuvah is that a unification should take place between the supernal point and the lower point and so forth. And the essential complete unification is when Hashem Himself as it were conducts Israel — and then the Community of Israel is unified with Him, and then the unification is complete. But when the governance is through the aspect of Metatron (מְטַ"ט) — this is the aspect of concealment as is known. And then the unification is not complete — and there could be, G-d forbid, a return and descent of foothold for the Other Side, whose essential foothold is from the aspect of the above-mentioned governance. And therefore our Rabbis truly said: had Moshe Rabbeinu brought Israel into the land, they would never have been exiled from there. And all of this is because of the above — for in the days of Moshe the governance was by Hashem Himself as it were. Hil. Harsha'ah 2:3

63. The essential holiness of the Jewish person is in Eretz Yisrael — where every one of Israel has a portion. And according to how much one sanctifies and purifies oneself — so one draws upon oneself the holiness of Eretz Yisrael, and so one merits to hold and conquer a portion of Eretz Yisrael. And conversely, G-d forbid — according to one's sins and blemishes one blemishes the holiness of Eretz Yisrael and is distanced from there, as it is written: "and because of our sins we were exiled from our land." And the essential revelation of His blessed kingship — that will be revealed through the kingship of Moshiach who will come speedily in our days — is in Eretz Yisrael and Jerusalem. And from there all the revelation of His Divinity in the world — as it is written: "from Zion, the perfection of beauty, G-d appeared" [Psalms 50:2]. But to conquer Eretz Yisrael it is impossible except through genuine Tzadikim, as it is written: "the righteous shall inherit the land." And the essential is faith in the Sages: to believe in the genuine Tzadikim — that all their words and deeds contain mysteries, as explained there. Hil. Chazakas Metaltelim 5:11

64. Even though we have been pleading for so many years to return to Eretz Yisrael and we are still distant from there — nonetheless no prayer or cry is ever lost: even of the lowest of the low. For with every cry and prayer one conquers some portion and point of Eretz Yisrael — until all the points we have conquered through our prayers are gathered, and then we will return to our land soon. And even one who is very blemished and has no power in his cry and prayer to conquer any point or portion of Eretz Yisrael — nonetheless his cry accomplishes much. For he is the aspect of a legal protest (מְחָאָה) as explained in the law of presumptive ownership of land (חֶזְקַת קַרְקָעוֹת) : as long as one protests, the presumptive claim of the holder avails nothing. Therefore even though they stole from us Eretz Yisrael — our land and inheritance — and we have no power to extract it from them because of the blemishes of our deeds — nonetheless we pray and cry each time that Eretz Yisrael is ours, for it is our inheritance. And in this we make a legal protest against the Other Side — so that they know that their presumptive claim is no claim at all. For Eretz Yisrael is ours from our Patriarchs, and in the end we will extract it from them with G-d's help. ibid. §12

65. Every one of Israel has a portion in Eretz Yisrael — even now in exile when we are distant from Eretz Yisrael. Nonetheless in every place where Israel dwells, even in the lands outside Eretz Yisrael — it is also the aspect of Eretz Yisrael, as mentioned elsewhere. But to expel the challengers to Eretz Yisrael — which are the aspect of the kelipah of Esav and Yishmael that now cover Eretz Yisrael — this depends on the holiness of the covenant (קְדֻשַּׁת הַבְּרִית) . And the essential guarding of the covenant is through the holiness of thought — to rebuke all evil thoughts, which are themselves the aspect of the kelipah of Esav and Yishmael. And to clear the brain of them — which is the aspect of the prohibition of chametz and the commandment of eating matzah on Passover — when we left Egypt in order to enter the holiness of Eretz Yisrael, as explained there. Hil. Chazakas Karka'os 3:23

66. The virtue of the charity of Eretz Yisrael — and that through this one draws more complete Providence and all the overflows — see "Tzedakah" [Charity] §92. cross-reference

67. Eretz Yisrael is the aspect of prayer, Emunah, and so forth — and there the light of Emes shines more greatly. And when Emes shines and nullifies the darkness — then one is drawn to holiness doubly. For not only does the person himself emerge from the darkness of his obscurity through the light of Emes — he also opens a path for others to bring them out from darkness to light and to bring them to teshuvah. And this is the aspect of "therefore in their land they shall inherit doubly" — for when one merits to come to Eretz Yisrael, it is the aspect of "inherit doubly": the aspect of double — for one merits to illuminate for oneself and also for others — to illuminate for them the path of truth toward teshuvah as above. Hil. Geneivah 5:2

68. The essential rectification of teshuvah is through the drawing of the holiness of Eretz Yisrael, as explained there. And the essential drawing of the holiness of Eretz Yisrael is through the holy Torah — through which the claim of the nations "you are robbers" is nullified, as our Rabbis said. And therefore the genuine Tzadikim must be careful to draw their Torah innovations only through compassion and supplication — not through the way of compulsion and force, which would be the aspect of robbery as it were. For through such Torah innovations they cannot draw the holiness of Eretz Yisrael in completeness — for the claim of "you are robbers" returns to its place, since their own Torah innovations were themselves drawn through the aspect of robbery and compulsion, G-d forbid. And therefore the essential revelation of the holiness of Eretz Yisrael and the essential completeness of the rectifications of teshuvah is through the genuine Tzadikim who draw their Torah innovations only through compassion and supplication as above. Hil. Gezeilah 5:3

69. Even when Israel dwells upon its soil in Eretz Yisrael — they must constantly uproot and nullify the slanderers of the land (מוֹצִיאֵי דִבַּת הָאָרֶץ רָעָה) who prevent the holiness of Eretz Yisrael. For through them came all the spoilages and blemishes when Israel was in Eretz Yisrael — until Israel was expelled through this from Eretz Yisrael. For they constantly lie in ambush for Israel to expel them from Eretz Yisrael — from becoming joined to Hashem's inheritance. And therefore in Eretz Yisrael we must sanctify the bread through many commandments dependent upon the land — in order to clarify the bread from the filth of the serpent. For from there come all the obstacles from Eretz Yisrael, as explained there: this is the aspect of what the First Man — when he blemished through eating the Tree of Knowledge — was expelled from the Garden of Eden which he inhabited, and from the holiness of Eretz Yisrael from which he was created, as our Rabbis said. Therefore even when coming to Eretz Yisrael, great clarifications and rectifications are needed to clarify the obstacles from the holiness of Eretz Yisrael — which is the totality of the holiness of the Jewish person, as explained there. ibid. §§22, 29

70. The essential path and way one travels in every place — physically and spiritually — all of it is to come to Eretz Yisrael. For there is the essential rest and inheritance. And the essential rectification for returning to Eretz Yisrael is through great patience (מְתִינוּת) — not forcing the moment at all. See there and you will understand. ibid. in the gloss

71. Through prostrating oneself upon the graves of the Tzadikim (הִשְׁתַּטְּחוּת עַל קִבְרֵי הַצַּדִּיקִים) one merits to be included in the glory of Hashem (כְּבוֹד ה') with great holiness — in the aspect of "the glory of Hashem will gather you" [Isaiah 58:8], which is said of the gathering of the Tzadikim. And therefore the glory of Hashem rests there. And through this one merits to be saved from the blemish of holy honor — which is the aspect of the blemish of the holiness of Eretz Yisrael, where the essential resting of His Shechinah and glory is. And therefore Calev went and prostrated himself upon the graves of the Patriarchs in order to be saved from the counsel of the spies — not to blemish the holiness of Eretz Yisrael. And when one merits to be included in the holiness of Eretz Yisrael — which is the aspect of the glory of Hashem — one then merits to receive a new soul and new vitality through the honor, which is the aspect of "the mother of all life" (em kol chai) . For it is the root of all souls. And this is the aspect of "and Yehoshua and Calev lived from among the men…" [Numbers 14:38] — see there. Hil. Chovel b'Chaveiro 3:11–12

72. The mention of the names of the Tzadikim is a very wondrous and awesome thing indeed and benefits the service of Hashem greatly, as explained elsewhere. It is also propitious for meriting Eretz Yisrael through this — for it is impossible to come to Eretz Yisrael except through the power of the genuine Tzadikim, in the aspect of "the righteous shall inherit the land." See there in the Yemay Moharnas (יְמֵי מוֹהַרְנַ"תְּ — The Days of Our Teacher, Rav Nosson) , his travel journal to Eretz Yisrael. see also Likutay Halachos, Hil. Netilas Yadayim liS'udah 4:6; Hil. Devarim HaNohagim biS'udah 4:6

73. It is impossible to come to Eretz Yisrael except through suffering. And many very great and awesome Tzadikim did not come to Eretz Yisrael until many sufferings and enormous dangers passed over them — and they shattered upon this many very great obstacles. And all the more so simple and upright people — certainly they must give themselves over a thousandfold more to come to Eretz Yisrael. For the above-mentioned Tzadikim — even before they came to Eretz Yisrael, their holiness and separation and greatness and righteousness were very, very high and sublime. And they traveled to Eretz Yisrael only in order to attain ever more lofty attainments, as explained elsewhere. And even so they gave themselves over so greatly for this. All the more so how must we — orphans of orphans — grovel in the mud and clay and crawl upon the earth even among serpents and scorpions until we merit to kiss the dust of Eretz Yisrael and draw from her holy and awesome air — even though we do not know or attain at all what Eretz Yisrael is. For us it is sufficient with what the holy Written and Oral Torah has informed us — hinting to us in many places, beyond counting, the greatness of the virtue of the holiness of Eretz Yisrael. And that all the holiness of the Jewish person depends on this. And one who merits to establish his dwelling there — certainly happy is he. But even one who merits only to walk four cubits in Eretz Yisrael — this too is very good and beautiful, as our Rabbis said. ibid.

74. Usually those who travel to Eretz Yisrael — Hashem arranges with them that they must take a very circuitous route before coming there. And they must travel through places where seemingly there was no such great necessity to travel through there — for there is a straighter and closer path. And all of this is in the aspect of "and G-d did not lead them by the way of the Philistines — for it was close" [Exodus 13:17]. And all of this is so that the holy desire for Eretz Yisrael should intensify more and more through the greatness of the obstacles of the distance and buffeting of the journey — through which one afterward merits even more to receive and benefit from her enormous holiness. ibid.

75. Holy joy (שִׂמְחָה דִּקְדֻשָּׁה) is especially propitious for the journey to Eretz Yisrael. ibid.