The Land and The Covenant

Behold, G‑d reveals his presence to us in two ways:

First, when G‑d enclothes Himself in an attribute, such as the Shechina resting in our midst in disguise in 'gentile' clothing. In other words, as the ministering angels of the External Forces by means of their spreading out in the realm of the 'Ofanim' [Asiya]. Therefore one residing in Chutz LaAretz perceives the Creator's Godliness in that fashion [i.e. disguised]. Yet that form of perception of G‑d is called, "serving foreign gods", for he is receiving sustenance and perception of G‑d through those ministering angels. On this is written, for they have driven me away this day from attaching myself to the heritage of G‑d saying, "go worship the gods of others." (Samuel A 26:19). That refers to the Jews living in Chutz LaAretz who "serve idolatry [i.e. foreign gods] in purity". They don't receive the divine countenance properly, for they cause the divine influence to be diverted to the External Forces.

The second fashion of revelation is through the extension of the "Gentile" garments. In other words, for the Jews living in Eretz Yisrael, they would perceive the Shechina without any partitions, descending through the holy levels starting at the portal of "Livnas HaSapir" all the way down to the land itself. In this fashion the Shechina is not enclothed by any of the ministering angels, rather she could unfold and descend through the airspace of Eretz Yisrael. There she can dwell in the pure airspace of Eretz Yisrael that makes wise those who inhabit her with the wisdom of King Solomon. That is the reason that Eretz Yisrael is malchut, for her airspace is the abode of the Shechina. For the Shechina can not dwell amongst the uncircumcised. That is because she can not unite with the External Forces (represented by the orla - foreskin). Therefore it is incumbent upon all those dwelling in the land to remove their foreskin in order not to defile the land.

We see that receiving G‑d's countenance is directly related to living in Eretz Yisrael, yet living in Eretz Yisrael is directly dependent upon the mitzva of Brit Mila (circumcision). This codependence is seen from the following Midrash:

The verse of: "For the land unto which you are arriving there to inherit" (Deut. 11:10), is juxtaposed with the verse: "And I shall remember My covenant" (Lev. 26:42). From these we derive two lessons. First, that the mitzva of Eretz Yisrael is equal to the mitzva of Brit Mila. That is seen by the last verse ending with: "…and I shall remember the land" (ibid.). From that we deduce that just like the performance of a Brit Mila pushes aside the various pertinent prohibitions of Shabbat, so too the mitzva of conquering Eretz Yisrael pushes aside those pertinent prohibitions of Shabbat. Second, that Eretz Yisrael is equal to all that G‑d created during the six days of Creation.

A hint to this can be derived from the last letters of the various names of Eretz Yisrael spelling "Mila" [circumcision]. Namely:

"Eretz HaChaim" "Eretz HaTzvi" "Eretz Yisrael" "Eretz Hakedosha" "Behold a righteous person is completed in the land"

This concept is also hinted at in the following verse: "Behold a righteous person is completed in the land" (Proverbs 11:31, "Hen tzadik b'aretz y'shulam…"). For he who guards and keeps his Brit sanctified is called a tzadik. For he stands up to temptations, as did Joseph the tzadik. Yet nonetheless that tzadik is not complete until he reaches Eretz Yisrael and settles there. That is the mystery of "the tzadik in the land" (ibid.), meaning when the tzadik is dwelling in the land, then he will be complete. That is why the first letters of those words spell "HaTzvi", to indicate to us that it is only in the Land of HaZvi (literally "the land of loveliness") - Eretz Yisrael, that he can become complete. For one is dependent on the other. Also perceiving G‑d is dependent upon the guarding of the Brit Mila and keeping it holy, even when living in Eretz Yisrael. Yet that perception is incomplete, for there are many garments veiling Him there. The reason why the Shechina went into exile with the Jews is in the merit of the Brit Mila. As is hinted to in the verses:

I will ratify my covenant between Me and you and between your offspring after you, throughout their generations, as an everlasting covenant, to be a God for you and your offspring after you. And I shall give to you and your offspring after you the land of your sojourns - the whole of the land of Canaan— as an everlasting possession, and I shall be a God for them. G‑d said to Abraham, "And as for you, you shall keep my covenant, you and your offspring throughout the generations. This is My covenant which you shall keep between Me and you and your offspring after you; Every male among you shall be circumcised. (Gen. 17:8)

End of Chapter Three.