Rabbi Yochanan said, "Whoever walks four cubits in Eretz Yisrael is guaranteed entrance to the World to Come." (Babylonian Talmud, *Ketubot* 111a)

The **first** aspect of the above concept is as follows: According to the Arizal, Eretz Yisrael is called "*Rachel*" and "*Leah*". Therefore the intentions one should have when walking in Eretz Yisrael have two aspects: one *Rachel* and one *Leah*.

For *Rachel* one should concentrate that the legs doing the walking parallel *netzach* and *hod* of *Zeir* *Anpin*, for they draw down consciousness [known as "*mochin*"] for *Rachel*, as is known. This is because the *partzuf* of *Rachel* has two *mochin*, which are [represented by two] names *Y-ah* [spelled out, equaling 35 each]. Together, their numerical value equals 70, which is the value of the word "*halicha*" [Hebrew for "walking"]. The *partzuf* of *Leah* is located behind that of *Yisrael*, none of her being parallel to *Yaakov*…

For *Leah*, meditate on the statement above, "Whoever walks four cubits in Eretz Yisrael is guaranteed entrance to the World to Come". The idea behind this is as follows: The *partzuf* of *Leah* is located behind that of *Yisrael*, none of her being parallel to *Yaakov*. Hence she is called more appropriately "Eretz *Yisrael*" as opposed to *Rachel*. One should concentrate that the *mochin* that enter *Zeir Anpin*, are the *mochin* of *Abba* and *Imma*. Once inside *Leah* there are four divisions: 1) the *yesod* of *chochma*, 2) is the *yesod* of *bina*, 3) from within *Zeir Anpin* and 4) from outside *Zeir* *Anpin*. Two of them are from the illumination of *chochma* and the other two are from the illumination of *bina*. They are organized as *Abba* and *Imma*, *Abba* and *Imma*. These four *mochin* are from the aspect of *chochma* and *bina*, with *chesed* and *gevura*.

In reality, the highest level of *Leah*, which is at the same level of the *yesod* of *chochma*, there, she has all four levels of the illuminations of *chochma*. On the next level down, one of the illuminations goes up and she remains with three. At the third level she is left with two. At the fourth level (the outermost) she remains with only one from *chochma*.

The four "*ammot*" [the Hebrew word for "cubits" in the above quote] shouldn't be pronounced "*ammot*", rather "*immaot*", from the term "*Imma*". Behold all four of them are *mochin* that stem from *chochma*. For those *mochin* that stem from *bina*, we have no concept of them. The walking through *Leah* is not the same as through *Rachel*…

We already know that the general revelation of G‑d through *chochma*, is the name of *Ab* [72], the *milui* of which equals 46, which is the numerical value of "*amma*" ["cubit"]. They are the secret of the "Four Cubits". For from them, are the formations of the four "Mothers". This is all fine and well, even though they stem from *chochma*, *bina*, *chesed*, and *gevura*, they are still from the aspect of *chochma*, whose *milui* is 46, equaling "*Imma*".

Being that all the *mochin* are in *Zeir Anpin* when they leave towards the *Nukva*, all that leaves is the *milui*. For the word "*milui*" itself [*mem* - 40, *lamed* - 30, *vav* - 6, *yud* - 10 = 86] has the numerical value of 86, which is the value of * Elokim*, i.e. judgment. Therefore the

*Nukva*is related to judgment.

Behold the walking through *Leah* is not the same as through *Rachel*. For *Rachel* is at the level of *netzach* and *hod* of *Zeir Anpin*, whereas *Leah* is at the level of *netzach* and *hod* of *Bina*'s top two segments! When walking in Eretz Yisrael one should have intention towards the *netzach* and *hod* of *Bina*…

Therefore when walking in Eretz Yisrael one should have intention towards the *netzach* and *hod* of *Bina*.

Yet there is another distinction which should be made, being that the four cubits are each a counter to the four *mochin* of *chochma*, yet upon their descent they are the four *mochin* of *bina*! To understand this, we must recall that the illuminations that depart from *chochma* are only able to travel due to *bina*! That's why it is called "traveling" [i.e. "walking"]. That is the mitzvah of walking four cubits in Eretz Yisrael, for the numerical value of "*mehalech*" [Hebrew for "walker"] equals 95, which is the *milui* of *achorayim* of *Sag* which is *bina*, which represents *Sag* and whose numerical value equals 63. When you remove the *Av* [72] which are the *achorayim* from the 166, you have a remainder of 95 which equals "*mehalech*".

The **second** aspect is according to the writings of the Arizal, in the *Sefer Hadrushim*. Eretz Yisrael begins at the top of the lower half of *Bina*…

Know that the size of the stature of *Malchut*, which is known as "Eretz Yisrael", is ten *sefirot*. That is also the measure of the stature of *Zeir* *Anpin*. We already know that from the half of the *tiferet* of the Upper *Bina*, is the place where the head of *Zeir Anpin* starts. When she [*Malchut*] is in a state of *gadlut*, then her head reaches up to the same point as the head of *Zeir Anpin*. From this we see that Eretz Yisrael begins at the top of the lower half of *Bina*. There remains above Eretz Yisrael two and a half *sefirot*, namely *Keter*, *Chochma*, and the upper half of *Bina*. In a strikingly similar fashion we have the same pattern down beneath its starting place, for her measurement is ten *sefirot*. She starts at the halfway point of the *tiferet* of *Zeir Anpin*, as is written in the *Idra*. If we were to split the ten *sefirot* from that point downwards, we would find that the ten personal *sefirot* of *Malchut* extend down until half of the *netzach* of *Beriya*. For she [*Malchut*] has a place in *Zeir Anpin*, the height of which is three and a half *sefirot*, from half of the *tiferet* until the *yesod* [of *Zeir Anpin* of *Atzilut*]. Then to complete her ten *sefirot*, she takes another six and a half *sefirot* from *Beriya*. They are the *keter*, *chochma*, *bina*, *chesed*, *gevura*, *tiferet*, and half of *netzach*. In that fashion she has completed her ten *sefirot*, for her real place is from half of the *tiferet* of *Zeir Anpin* until half of the *netzach* of *Beriya*. There are three and a half *sefirot* left in *Beriya* [that have no counterpart]. Yet we know that the *Malchut* of *Beriya* is constantly at the seventh palatial chamber of *Yetzira*. This is also the case with each *Malchut* of *Beriya*, *Yetzira*, and *Asiya* (i.e. they are rooted in the World above them.). That leaves us with two and a half still unconnected to the boundaries of Eretz Yisrael (which is ultimately the *Malchut* of *Atzilut*). Therefore, corresponding to those two and a half, were the two and a half tribes that remained outside the borders of the Land.

Thus far the words of the Arizal. He who walks four cubits in Eretz Yisrael…has merited *bina* of *Beriya*, which is called the *World to Come*…

It appears to me, that from the above we can get a better understanding of the statement of the Sages "He who walks four cubits in Eretz Yisrael…". The four cubits mentioned really correspond to the following: the upper half of the *netzach*, all of the *tiferet*, *gevura*, and *chesed*, and half of the *bina* of ten *sefirot* of *Beriya*. [This person is] guaranteed a portion in the World to Come, for he has merited *bina* of *Beriya*, which is called the "World to Come".

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