Dr. Laitman's summary of
Rabash's article "The Matter of Branch and Root"
The Land of Israel - a branch from the Sefira of Malchut. Malchut - a vessel for receiving the abundance, for the Emanator wants to bring delight to His creatures.
Previously, the vessel of reception was in order to receive. Afterwards, correction was made with the intent of receiving only in order to bestow. This correction was made so there would not be shame, for the aim is solely for the benefit of the Creator. Then the abundance would be drawn from Ein Sof. For if it is received for his own needs, as a result of self-love, it is limited as a result of shame. For that reason the correction called "restriction" was made, to receive in Malchut only when one can receive in order to bestow.
The order in spirituality is that first there is the desire to receive and afterwards the correction in order to bestow. Thus, in the Holy Land, first there are the nations of the world and afterwards Israel arrives. In a person's heart, the evil inclination comes first, and then the good inclination comes later.
However, there is a difference between a person's heart, which extends from Malchut, and the Land of Israel, which extends from Malchut, since we should distinguish between internality and externality. In externality, we should be specifically in the place where the branch corresponds to the root, but in internality it does not necessarily have to be in the corresponding place.
The Land of Israel is aimed toward a person's heart, extending from the root of Malchut. One does not specifically need to be in the Land of Israel in order to merit the kingdom of heaven, which is called "the Land of Israel," rather in other parts of the world as well. Furthermore, those who live in the Land of Israel could be complete evil-doers. The Land of Israel, "the Holy Land," does not require they keep Torah and Mitzvot, because the externality does not necessitate internality. Internality is work of the heart and it is not related to externality.
In the "Introduction to The Book of Zohar," 55, the practical part of the Mitzvot of the first ones was fulfilled more than in the later years, since deeds stem from the vessels of the Sefirot. The secrets of the Torah and the reasons for the Mitzvot stem from the Lights of the Sefirot. It is found that the revealed action, the externality, are things that can only be carried out in the Land of Israel. However, the internality, as it concerns one's heart, does not require being in the Land of Israel.
There is the Yechud of AShaN (abbreviation for World - Year - Soul), for there must specifically be these three conditions: the place of the Holy of Holies, the time of Yom HaKippurim, and by the Great Priest.
One's internality of the heart where the work of the Creator begins, emerging from self-love, is called "the land of the nations." To insert "the nation of Israel" into it, for his entire purpose to be the love of the Creator, and then there is "day" and "night." "Day" - there are high spirits, with no need for correction. "Night" - the time for corrections, in order for illumination to come to him. That is the time for him to see his state, that he is distant from spirituality and immersed in self-love, with no chance of emerging with his own power, rather only with the help of the Creator.
It should be known that the Creator created the darkness and the night with the purpose of benefiting His creatures, as it is written "And there was evening and there was morning, one day," for by both there would be "one day." He intentionally created the night first, which does not shine without corrections, in order to make corrections. For a person reveals the feeling of darkness, that he will need the Creator to help him. Otherwise there is no need for the salvation of the Creator, there is no need for the Torah with "Its Reforming Light."
That is the reason for the corrections "Torah and Mitzvot." Torah - what is revealed - laws and stories - the revealed Torah, which teaches us to keep Mitzvot and tells stories of our ancestors. However, the Torah has a concealed part, for the entire Torah is the Names of the Creator, the Divine revelation, called "secrets of the Torah," which one attains after meriting Torah for Her name. It is found that the revealed part of the Torah is for the purpose of bringing us to "for Her name" through Its remedy, for us to be able to aim the thought, speech and action, in order to bestow. After meriting "for Her name," he begins with the concealed Torah and the purpose of the Mitzvot, for by carrying them out, the Upper abundance is drawn, for then the 613 Mitzvot are called 613 Pikudin (Instructions).
In the "Introduction to The Zohar," page 232, it is written that the Mitzvot are called "Pikudin." Indeed the concealed part is called "Panim" (Face) which is merited after meriting "for Her name."
Does a person have to be in the Land of Israel in order to merit the kingdom of heaven?