אֶרֶץ יִשְׂרָאֵל

The main faith, the aspect of prayer, the aspect of miracles, is only in the Land of Israel, and there, is the main ascent of prayers. [And] One can accomplish through his prayer what is needed and perform true miracles and wonders in the world (7, 1).

When one defects the Land of Israel, which is the aspect of faith, the aspect of prayer, then one descends to exile, and mainly, that the prayer descends into exile, and it is impossible to pray and perform miracles in the world (ibid.).

One who wants to be a true Israelite man, that is, that he goes from level to level, it is impossible except through the holiness of the Land of Israel, for all ascents needed to rise to holiness are only through the Land of Israel, and likewise, all ascents of prayer are only in the Land of Israel (20). Through the merit of the Torah that one draws, one merits the Land of Israel.

Likewise, through being present by the righteous one in the hour that he draws Torah and lectures publicly, then one also has a share in the Torah that the righteous one draws, and through this, one also merits to come to the Land of Israel (ibid., 6). It is impossible to come to the Land of Israel except through sufferings. [And] The main sufferings are the obstacles of the wicked who spread evil reports about the Land [Numbers 13:32], and through drawing the Torah, as mentioned above, one merits to subdue all obstacles and sufferings.

[And] According to the perfection of the Torah that one merits to draw with greater rectification, so too does one merits to subdue the preventers, and come to the Land of Israel (ibid.). When one comes to the aspect of the Land of Israel, then he is called a mighty warrior, for before he comes to the aspect of the Land of Israel, “let not the one who girds on his armor boast like the one who unfastens (-upon successful return)” [I Kings 20:11]. But afterward, when he prevails, then he is called a man of war (ibid., 10).

Through giving charity to the Land of Israel, one is included in the atmosphere of the Land of Israel, which is the aspect of the holy breath that has no sin. [And] Through this, one nullifies judgment and darkness, etc., from the world. Also, through this, one is saved from foreign thoughts during prayer, and his mind and thought are purified, and this is the aspect of the rectification of the bris (-covenant) (37, 4).

The Land of Israel is a segula for children, and saves from fights and strife. Also, through the holiness of the Land of Israel, one merits to know of the true rabbi of the generation, and the truth is revealed in the world, and all return to Hashem, may He be blessed, even the nations of the world, to serve Him with one accord [Zephaniah 3:9] (48). Through prayer prayed with strength, one merits to come to the Land of Israel, and likewise through the mitzva of Sukkah.

For Sukkah, prayer prayed with strength, and the Land of Israel are one aspect and are dependent on one another (ibid.). To see the downfall of the wicked is impossible except through the aspect of the Land of Israel (55, 1).

Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed.

Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers.

יא. עַל־יְדֵי תְּפִלָּה כְּתִקּוּנוֹ כַּמְבֹאָר בִּתְפִלָּה (מִן אוֹת נ"א עַד אוֹת נ"ו) מִתְנוֹצֵץ אוֹר זְכוּת אָבוֹת וְעַל־יְדֵי זֶה מַמְשִׁיכִין בְּחִינַת קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל גַּם עַכְשָׁו בַּגָּלוּת, שֶׁהִיא תַּחַת יָד הַסִּטְרָא אַחֲרָא וְאֵין יְכֹלֶת בִּקְדֻשָּׁתָהּ לְהִתְגַּלּוֹת, אַף עַל פִּי כֵן יְכוֹלִין לְגַלּוֹת וּלְהַמְשִׁיךְ קְדֻשָּׁתָהּ אֲפִלּוּ בַּגָּלוּת הַמָּר הַזֶּה עַל־יְדֵי הִתְנוֹצְצוּת אוֹר זְכוּת אָבוֹת. וְעַל־יְדֵי שֶׁנִּתְגַּלֶּה קְדֻשַּׁת אֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה זוֹכִין לִרְאוֹת בְּמַפַּלְתָּן שֶׁל רְשָׁעִים, וְלֹא דַּי שֶׁהָאָדָם נִצּוֹל מֵהָרָשָׁע, אַף גַּם רוֹאֶה בְּהָרָשָׁע מַה שֶּׁהָרָשָׁע רוֹצֶה לִרְאוֹת בּוֹ. וְכָל זֶה נַעֲשֶׂה עַל־יְדֵי לִמּוּד זְכוּת שֶׁמְּלַמְּדִין עַל הָרָשָׁע, גַּם עַל־יְדֵי זֶה הַצַּדִּיקִים שֶׁהֵם עוֹשֵׂי טוֹב זוֹכִין לִפְנֵי ה' (שָׁם ב' ג'). Through proper prayer, as explained in the section on prayer (from item 51 to item 56), the light of the merit of the forefathers sparkles, and through this, one draws the aspect of the holiness of the Land of Israel even now in exile, when it is under the hand of the Other Side and its holiness cannot be revealed. Nevertheless, one can reveal and draw its holiness even in this bitter exile through the sparkling of the light of the merit of the forefathers. [And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3). Chapter Thirty-Seven: Ratzon

יג. מִי שֶׁכַּוָּנָתוֹ לַשָּׁמַיִם בֶּאֱמֶת, שֶׁנּוֹסֵעַ לְאֶרֶץ יִשְׂרָאֵל כְּדֵי לָשׁוּב עַל־יְדֵי זֶה לְהַשֵּׁם יִתְבָּרַךְ, בְּוַדַּאי תּוֹעִיל לוֹ אֶרֶץ יִשְׂרָאֵל מְאֹד, כִּי עַל־יְדֵי זֶה שֶׁנִּכְנָס לְאֶרֶץ יִשְׂרָאֵל עַל יְדֵי זֶה לְבַד נִכְלָל אֶצְלָהּ וְנִתְהַפֵּךְ לְמַהוּתָהּ הַקָּדוֹשׁ, וְעַל־כֵּן אֲפִלּוּ הַמְהַלֵּךְ אַרְבַּע אַמּוֹת בְּאֶרֶץ יִשְׂרָאֵל וְכוּ'. אֲבָל אִם אֵין רְצוֹנוֹ כְּלָל בִּשְׁבִיל עֲבוֹדַת ה' לְכַלּוֹת הָרָע שֶׁלּוֹ, מַה יּוֹעִיל לוֹ יְשִׁיבוֹת אֶרֶץ יִשְׂרָאֵל, כִּי הִיא מְקִיאָה אוֹתוֹ בִּבְחִינַת כַּאֲשֶׁר קָאָה וְכוֹ' (קכט). One whose intention is truly for Heaven, who travels to the Land of Israel in order to return through this to Hashem, may He be blessed, certainly the Land of Israel will greatly benefit him. For through entering the Land of Israel, through this alone, he is included in it and transformed into its holy essence, and therefore, even one who walks four amos (-cubits) in the Land of Israel [Berachot 54b]… But if his desire is not at all for the service of the Lord to eradicate his evil, what will dwelling in the Land of Israel avail him, for it vomits him out in the aspect of “as it vomited out…” [Leviticus 18:28] (129). [And] Through the revelation of the holiness of the Land of Israel, through this one merits to see the downfall of the wicked, and not only is a person saved from the wicked, but he also sees by the wicked what the wicked wants to see by him. [And] All this is achieved through the learning merit (-judging favorably) of the wicked, and also through this, the righteous who do good merit before the Lord (ibid., 2-3). The mitzva of challah (-separating a small piece of dough for a priest or burned) is the aspect of the inheritance of the Land of Israel, for through challah, one merits to draw the light of the merit of the forefathers, through which one merits to reveal the holiness of the Land of Israel and all the above (ibid., 8). One whose intention is truly for Heaven, who travels to the Land of Israel in order to return through this to Hashem, may He be blessed, certainly the Land of Israel will greatly benefit him.

טו. וְצָרִיךְ לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה לוֹ כִּסּוּפִים וְגַעְגּוּעִים לְאֶרֶץ יִשְׂרָאֵל עַד שֶׁיִּזְכֶּה לָבוֹא לְשָׁם, וְגַם שֶׁיִּהְיֶה גַּעְגּוּעִים לְכָל הַצַּדִּיקִים לְאֶרֶץ יִשְׂרָאֵל, וְהִיא סְגֻלָּה לְבַטֵּל הַכַּעַס וְהָעַצְבוּת וְכַנִּזְכָּר לְעֵיל (שָׁם). [And] One must request from Hashem, may He be blessed, to have yearning and longing for the Land of Israel until he merits to come there, and also that all the righteous have longing for the Land of Israel, and this is a segula to nullify anger and sadness, as already mentioned above (ibid.). Chapter Thirty-Eight: Refuah

יז. אֶרֶץ יִשְׂרָאֵל הִיא כְּלָלִיּוּת הַקְּדֻשָּׁה שֶׁבְּכָל הַקְּדֻשּׁוֹת, וְשָׁם זוֹכִין לָצֵאת מִטִּבְעִיּוּת וְלֵידַע וּלְהַאֲמִין שֶׁהַכֹּל בְּהַשְׁגָּחָה לְבַד, שֶׁזֶּה כְּלָלִיּוּת הַקְּדֻשָּׁה, וְעַל־יְדֵי זֶה יְכוֹלִין לְהִדָּמוֹת אֵלָיו יִתְבָּרַךְ וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, וְאָז יְכוֹלִין לְסַפֵּר סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת, כִּי יוֹדְעִין לְהַבְחִין בֵּין מַעֲשִׂיּוֹת שֶׁל צַדִּיקֵי אֱמֶת לְהַהֶפֶךְ. וְאָז זוֹכִין לְטַהֵר הַמַּחֲשָׁבָה עַל־יְדֵי סִפּוּרֵי מַעֲשִׂיּוֹת שֶׁל צַדִּיקִים וּלְהַמְתִּיק הַדִּינִים, וְעַל־יְדֵי זֶה נִצּוֹלִין מִכָּל הַצָּרוֹת (רלד). The Land of Israel is the generality/aggregation of the holiness of all holinesses, and there one merits to transcend naturalism and to know and believe that everything is by providence alone, which is the totality of holiness. [And] Through this, one can become likened to Him, may He be blessed, and distinguish between light and darkness [Genesis 1:4], and then one can tell stories of true righteous ones, for they know how to distinguish between stories of true righteous ones and of the opposite. [And] Then one merits to purify thought through stories of righteous ones and to sweeten judgments, and through this, one is saved from all troubles (234). For through entering the Land of Israel, through this alone, he is included in it and transformed into its holy essence, and therefore, even one who walks four amos (-cubits) in the Land of Israel [Berachot 54b]… But if his desire is not at all for the service of the Lord to eradicate his evil, what will dwelling in the Land of Israel avail him, for it vomits him out in the aspect of “as it vomited out…” [Leviticus 18:28] (129).

יט. מֹחִין שֶׁל אֶרֶץ יִשְׂרָאֵל הֵם בְּחִינַת נֹעַם בְּחִינַת נְעִימוּת הַתּוֹרָה בְּחִינַת שָׁלוֹם. וְעַל־יְדֵי צְדָקָה, בִּפְרָט צְדָקָה לְאֶרֶץ יִשְׂרָאֵל, עַל־יְדֵי זֶה נַעֲשֶׂה כְּלִי לְקַבֵּל הַשְׁפָּעוֹת הַנֹּעַם הַזֶּה, וְאָז יְכוֹלִים לְתַקֵּן גַּם הַמֹּחִין שֶׁל חוּץ לָאָרֶץ הַנַּ"ל. אֲבָל כְּשֶׁחַס וְשָׁלוֹם, הַמֹּחִין שֶׁל חוּץ־לָאָרֶץ פְּגוּמִים הַרְבֵּה עַל־יְדֵי שֶׁפָּגְמוּ הַרְבֵּה בִּכְבוֹדוֹ יִתְבָּרַךְ אֲזַי אֵין יְכוֹלִין לְהִתְתַּקֵּן, אַדְּרַבָּא, אֵלּוּ הַמֹּחִין שֶׁל חוּץ לָאָרֶץ פּוֹגְמִין גַּם הַמֹּחִין שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁהֵם בְּחִינַת שָׁלוֹם, וַאֲזַי נַעֲשֶׂה מַחֲלוֹקוֹת בְּאֶרֶץ יִשְׂרָאֵל גַּם כֵּן. וְזֶהוּ עִנְיַן הַמַּחֲלוֹקוֹת שֶׁיֵּשׁ עַכְשָׁו בְּאֶרֶץ יִשְׂרָאֵל וּבְחוּץ לָאָרֶץ (שָׁם). The minds of the Land of Israel are the aspect of pleasantness, the aspect of the pleasantness of the Torah, the aspect of peace. [And] Through charity, especially charity to the Land of Israel, through this, a vessel is made (in the paths of the heart) to receive the bounties of this pleasantness, and then one can rectify even the minds of the diaspora mentioned above. But when, G-d forbid, the minds of the diaspora are greatly defected through their greatly defecting His honor, may He be blessed, then it cannot be rectified. On the contrary, these minds of the diaspora defect even the minds of the Land of Israel, which are the aspect of peace, and then strife develops in the Land of Israel as well. This is the matter of the strife that exists now in the Land of Israel and in the diaspora (ibid.). Eight teachings on joy — only one carries a source citation (§7). The chapter reveals joy as a spiritual technology with precise cosmic effects, not merely a feeling.

א. עַל־יְדֵי שְׁמִירַת הַבְּרִית זוֹכִין לִתְפִלָּה (ב,ב). Through guarding the bris (-covenant, referring to sexual purity), one merits to prayer (2, 2). Through the holiness of the Land of Israel, one merits faith, and through this, one merits patience (-long-suffering), that is, to break the anger, and the sadness, and the heaviness, and he just hastens himself greatly in the service of the Lord, and no obstacle or hindrance can confound him, for he extends his patience to bear all (see Emunah, item 35) (145). And] One must request from Hashem, may He be blessed, to have yearning and longing for the Land of Israel until he merits to come there, and also that all the righteous have longing for the Land of Israel, and this is a segula to nullify anger and sadness, as already mentioned above (ibid.).

ג. מִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁפָּגַם בְּטִפֵּי מֹחוֹ, צָרִיךְ לָחוּס עַל עַצְמוֹ שֶׁלֹּא יִכָּנֵס בְּלִבּוֹ כְּלָל הַמַּחֲלוֹקוֹת וְהַמְּרִיבָה שֶׁבֵּין הַצַּדִּיקִים, רַק יַאֲמִין בְּכֻלָּם. כִּי כָּל הַקֻּשְׁיוֹת וְהָעַקְמִימֻיּוֹת שֶׁנּוֹפְלִים בְּדַעְתּוֹ עַל הַצַּדִּיקִים מֵחֲמַת הַמַּחֲלוֹקוֹת שֶׁבֵּינֵיהֶם הוּא הַכֹּל מֵחֲמַת שֶׁפָּגַם בְּטִפֵּי מֹחוֹ. כִּי אִם לֹא הָיָה נִפְגַּם מֹחוֹ לֹא הָיָה קָשֶׁה לוֹ עֲלֵיהֶם כְּלָל, וְהַמַּחֲלֹקֶת הִיא רַק בִּשְׁבִילוֹ (עַיֵּן צַדִּיק אוֹת ח (ה, ד'). One who knows of himself that he has defected the drops of his mind, must take pity on himself that there shouldn’t enter in his heart whatsoever the disputes and quarrels among the righteous, but rather believe in all of them. For all the questions and distortions that fall into his mind about the righteous due to the disputes between them, are entirely because he has defected the drops of his mind. For if his mind was not defected, he would not have any problem with them at all, and the dispute is only for his sake (see Tzaddik, item 8) (5, 4). The stature of joy (§5): Joy is a complete body — 248 limbs, 365 sinews, one for each mitzvah. Walking through this stature when joyful causes one to stumble precisely at the limb corresponding to a sin one has committed — thereby discovering forgotten sins organically, through joy rather than through suffering.

ה. עִקַּר הַנִּאוּף תָּלוּי בָּעֵינַיִם, וּמִצְוַת צִיצִית הִיא שְׁמִירָה לָזֶה. וְעַל־יְדֵי זֶה נִצּוֹלִין מֵעֵצוֹת רָעוֹת הַנַּ"ל וְזוֹכִין לְקַבֵּל עֵצוֹת אֲמִתִּיּוֹת שֶׁל הַצַּדִּיקֵי אֱמֶת. עַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד בְּמִצְוַת צִיצִית, וּלְכַוֵּן בִּשְׁעַת עֲטִיפַת הַצִּיצִית הַקְּדוֹשִׁים וּבְבִרְכָתָן, שֶׁיִּזְכֶּה עַל־יְדֵי זֶה לִשְׁמִירַת הַבְּרִית וּלְעֵצוֹת טוֹבוֹת וַאֲמִתִּיּוֹת, וְעַל־יְדֵי זֶה יִזְכֶּה לֶאֱמוּנָה וּלְאֶרֶץ יִשְׂרָאֵל וּלְקָרֵב אֶת הַגְּאֻלָּה, וְיִזְכֶּה לִתְפִלָּה וְלַעֲשׂוֹת נִסִּים וּמוֹפְתִים בָּעוֹלָם וְיִזְכֶּה לְפַרְנָסָה, כִּי עִקַּר הַפַּרְנָסָה תָּלוּי בְּתִקּוּן הַבְּרִית, וְעַל־יְדֵי זֶה יִזְכֶּה לְהָבִין בְּכָל מָקוֹם שֶׁיִּלְמַד וְיִתְגַּלּוּ לוֹ כָּל הַחָכְמוֹת כְּשֻׁלְחָן עָרוּךְ (שָׁם ד'). The main licentiousness lies in the eyes, and the commandment of tzitzis is a safeguard for this. [And] Through this, one is saved from the evil counsels mentioned above, and merits to receive true counsels of the true righteous ones. Therefore, one must be very careful with the commandment of tzitzis and intend, during the wrapping of the holy tzitzis and their blessing, to merit through this to guard the bris and to (receive) good and true counsels. [And] Through this, one merits to faith, the Land of Israel, and to bring the redemption closer, and merits to prayer and to make miracles and wonders in the world, and merits livelihood, for the essence of livelihood depends on the rectification of the bris. And through this, one merits to understand wherever he studies, and all wisdoms are revealed to him as a set table (ibid., 4). That Hashem, may He be blessed, repays a person measure for measure is a great kindness, so that through this, he understands to examine his deeds, and the essence of this matter is in the Land of Israel (187). The Land of Israel is the generality/aggregation of the holiness of all holinesses, and there one merits to transcend naturalism and to know and believe that everything is by providence alone, which is the totality of holiness.

ז. עִקַּר מְרִירוּת טִרְדוֹת הַפַּרְנָסָה וִיגִיעָתוֹ הוּא עַל־יְדֵי פְּגַם הַבְּרִית, כִּי מִי שֶׁשּׁוֹמֵר אֶת בְּרִיתוֹ, אַף עַל פִּי שֶׁעוֹשֶׂה מְלָאכוֹת וּמַשָּׂא וּמַתָּן - הֵם בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן וְהֵם בִּבְחִינַת ל"ט אוֹרוֹת. אֲבָל הַפּוֹגֵם בִּבְרִיתוֹ - עֲנִיּוּת רוֹדֵף אַחֲרָיו וּמַמְשִׁיךְ עַל עַצְמוֹ עֹל הַפַּרְנָסָה בִּיגִיעָה וּבִמְרִירוּת גָּדוֹל בִּבְחִינַת ל"ט מַלְקוֹת רַחֲמָנָא לִצְלָן (שָׁם ד'). The main bitterness of the preoccupying tasks and toil of livelihood is due to the defect of the bris, for one who guards his bris, even though he engages in work and commerce, they are in the aspect of the work of the Tabernacle, and they are the aspect of the thirty-nine lights. But one who defects his bris—poverty pursues him, and he brings upon himself the yoke of livelihood with toil and great bitterness, in the aspect of thirty-nine lashes, may the Merciful One save us (ibid., 4). Seven teachings on peace. Only §5 carries a source citation; the rest appear to be terse oral traditions.

[And] Through this, one can become likened to Him, may He be blessed, and distinguish between light and darkness [Genesis 1:4], and then one can tell stories of true righteous ones, for they know how to distinguish between stories of true righteous ones and of the opposite. [And] Then one merits to purify thought through stories of righteous ones and to sweeten judgments, and through this, one is saved from all troubles (234). Unity and Divine oneness (§5): The most theologically profound teaching: when many people of differing views unite in love and arrive together at one true holy view — this reveals in the world how all the multiplicity of creation flows from One. This is the deepest reason why unity is precious to G-d. The main intellect and wisdom is only in the Land of Israel, and even Israel in the diaspora, they receive and suckle all their intellect and wisdom from the Land of Israel. [And] Every one of Israel has a portion in the Land of Israel, and according to his portion in the Land of Israel, so does he suckle and receive his wisdom from the Land of Israel. Thirty-four teachings on Torah study — among the richest chapters in the book. Nearly all lack source citations. Several major themes: But when one defects the honor of Hashem, may He be blessed, G-d forbid, through this, one falls from the minds of the Land of Israel to the minds of the diaspora, and through this, strife and quarrels arise, for the minds of the diaspora is the aspect of strife (Part II, 71). The minds of the Land of Israel are the aspect of pleasantness, the aspect of the pleasantness of the Torah, the aspect of peace. [And] Through charity, especially charity to the Land of Israel, through this, a vessel is made (in the paths of the heart) to receive the bounties of this pleasantness, and then one can rectify even the minds of the diaspora mentioned above. But when, G-d forbid, the minds of the diaspora are greatly defected through their greatly defecting His honor, may He be blessed, then it cannot be rectified. The chambers of Torah (§12): Innovation in Torah is a journey through inner chambers. But the greatest danger is mistaking one's location — believing one has reached the innermost sanctuary when one stands entirely outside. The greatest Tzaddik does not make this mistake: his every attainment seems to him as nothing. On the contrary, these minds of the diaspora defect even the minds of the Land of Israel, which are the aspect of peace, and then strife develops in the Land of Israel as well. This is the matter of the strife that exists now in the Land of Israel and in the diaspora (ibid.). The graves of true righteous ones are holy with the actual holiness of the Land of Israel, as it is written: “The righteous shall inherit the land” [Psalms 37:29]. [And] The Land of Israel is a great rectification for the defect of the bris (-covenant), therefore, one must strive to come to their graves, for the place of their graves is holy, as mentioned above, and it is a great Kabbalah — a double warning (§34): Two opposite dangers: studying Kabbalah prematurely destroys the heart's feeling in prayer; but for many people it is a great obligation. One must pray to be shown the right path. rectification for the defect of the bris (-covenant) (109). Chapter Thirty-Nine: Simchah