[The following is a continuation of the previous section, which discusses the various ways in which the act of a Jew walking in the Land of Israel is a tremendous tikun for both the individual and all of Creation.] After Adam was created on the fifth hour and onwards, the worlds were ascending…

The sixth aspect is derived from the Sages. It appears to me that the Eretz Yisrael referred to in the Talmud hints at the status it had prior to the sin the Adam. For then the four highest sefirot of Yetzira were at the place which is now the Nukva of Atzilut. That is opposite the four sefirot of tiferet netzach hod yesod of Zeir Anpin. The six lower sefirot of Yetzira were in the place that is now the upper six of Beriya. And this is what the Sages meant by "He who walks four cubits in Eretz Yisrael…": that they are the upper four sefirot of Yetzira; that he merited to rectify all the levels until he reached the four Upper ones of Eretz Yisrael, that are now the Nukva of Atzilut. "…He is guaranteed entrance to the World to Come", for once he has attained the level of Nefesh of Atzilut he is guaranteed never to fall into sin. About this is written, "No iniquities shall befall a tzadik". That is for a person who has attained the level of the Nefesh of Atzilut.

The seventh aspect of this is from the Sefer Hagilgulim, at the end of chapter 17:

After Adam was created on the fifth hour and onwards, the worlds were ascending. Zeir Anpin had gone up to the place of Arich Anpin, the Nukva of Zeir Anpin had gone to the place of chochma, the ten sefirot of Beriya had gone up to the place of bina of Atzilut. The ten sefirot of Yetzira had gone up to the place of the Zeir Anpin of Atzilut. The first four sefirot of Asiya had gone up to the place of the Nukva of Atzilut. The only parts that were not in Atzilut were the lower six sefirot of Asiya. They are like the aspect of the 'Ibbura Shel Ir' [' extension of the city'].

Zeir Anpin of Atzilut is called Eretz Yisrael…

We now know that Zeir Anpin of Atzilut is called "Eretz Yisrael". This is attained each Shabbat afternoon. Yet because of the sin of Adam there is no higher level to which they can ascend. Therefore we must conclude that the four mochin of Zeir Anpin are called "the four cubits of Eretz Yisrael". That is why it is said that "He who walks four cubits in Eretz Yisrael…" - meaning he who causes the entrance of the four mochin into the aspect of Zeir Anpin in the state of Gadlut - "is guaranteed entrance to the World to Come", for he has the Neshama of chochma and bina of Atzilut. Meaning that he has the capacity to draw forth the mochin into Zeir Anpin. Behold the mochin are the four names Havayah and the four Eh-yehs, the combination of which equals "amma" as explained above.

The eighth aspect of this is based on the well-known verse: "G‑d founded the land in wisdom [chochma]" (Proverbs 3:19). Behold, within chochma there exist ten sefirot. Each one is correlated to the name of Ab [72]. Those ten multiplied by their individual 72 have the same numerical value as the term "arba ammot [meaning 'four cubits']" (= 720). This is why the statement of "He who walks arba ammot in Eretz Yisrael (the Nukva of Zeir Anpin) is guaranteed entrance to the World to Come", for just as Zeir Anpin is called "A son of the World to Come" - for he rectifies the malchut through drawing forth the ten Ab's of chochma into her [Nukva], which is called "Eretz Yisrael" which is Zeir Anpin. For her only way of rectification is through the chochma.

The ninth aspect of this, is in accordance to the writings of the Arizal: The netzach-hod-yesod
of Zeir Anpin
…are the builders of the partzuf of Nukva…

'The entire structure of the Nukva of Zeir Anpin, is made up of the netzach hod yesod of Zeir Anpin, who are called "bonim" [Hebrew for "builders"]. As the verse says, "And all your children [in Hebrew, 'bnaich'] will be students of G‑d". Don't pronounce it "bnaich" ["your children"] rather "bonayich" [meaning "your builders"] (Talmud Berachot 64a). They are the builders of the partzuf of Nukva.

The first three joints of netzach hod yesod of Zeir Anpin make the chochma bina and daat of Nukva. The three middle joints of netzach hod yesod of Zeir Anpin make the chesed gevura and tiferet of Nukva. The three lower joints of netzach hod yesod of Zeir Anpin make the netzach hod yesod of Nukva. The lower third of the tiferet of Zeir Anpin makes the keter of Nukva. A person causes, through his observance of the mitzvot performed in Israel, the illumination of the light
…to shine in Eretz Yisrael, who is the Malchut…

The idea is that the illumination of the tiferet netzach hod yesod of Zeir Anpin leaves its place to rectify and create the partzuf of Nukva, who is called "Eretz Yisrael". These four sefirot, tiferet netzach hod yesod of Zeir Anpin, are called the "four cubits". That is similar to that which the Sages teach us: "Since the day of the destruction of the Temple, all G‑d has in This World is the four cubits of 'halacha' [literally meaning 'Jewish law', but also referring to the word for 'walking']" (Talmud Berachot 8a). The intention here is that her partzuf was reduced, leaving her stature to reach only opposite the four sefirot - tiferet netzach hod yesod of his. Therefore the essential rectification that we do for her in our exile is to illuminate those four "ammot" [cubits] in the Malchut, which is called "Eretz Yisrael".

That is what the statement of the Sages, "He who walks four 'ammot' (cubits)…" means: A person causes, through his observance of the mitzvot performed in Israel [especially those that are dependent upon the Land of Israel], the illumination of the light of the "four cubits", namely tiferet netzach hod yesod of Zeir Anpin, to shine in Eretz Yisrael, who is the Malchut. He "…is guaranteed entrance to the World to Come" - in other words, he has elevated himself to the level of one who is called a "son of the World to Come", which is the level of Zeir Anpin, the son of bina, whose realm is called "the World to Come". For just as Zeir Anpin is constantly observing her and illuminating her, so too he who causes the walking of the "four cubits" in her, is similar to the husband of the Matron, who is called the "son of the World to Come".