English translation — משיחות ש״פ נח, ערב ז׳ מרחשון ה׳תש״ג

The Shabbos of Parshas Noach is always the first Shabbos in the month of Marcheshvan — the first Shabbos in the individual months of the year,

Therefore,

On this Shabbos, one must establish the order of service for the Shabbosos of the entire year.

And to all for a head - regarding the conduct of the Shabbat day, which is explained in the Torah in the manner of "a great deed"² - "Vayakhel Nishey"¹:

It is stated in the Midrash⁴: "From the beginning of the Torah to its end, there is no portion that begins with 'Vayakhel' except this one alone.

The Holy One, blessed be He, said:

Make for yourself great assemblies and expound before them in public the laws of Shabbat,

so that future generations may learn from you to assemble congregations every Shabbat and to gather in synagogues and study halls to teach and instruct Israel words of Torah, etc.'".

That is,

from the time of Moses our teacher, the Shabbat day was established for assembling congregations and expounding the Torah,

as Moses our teacher himself practiced - "And Moses assembled the entire congregation of the children of Israel,"

the men, the women, and the children⁵,

"And he said to them, 'These are the words that the Lord commanded, etc.'"⁸,

general commandments

and fundamental in the Torah⁷,

and since then it has been established in all places and in all times until the end of all generations,

that on the Sabbath day the children of Israel gather in synagogues and study halls and engage in Torah,

starting with matters that are time-bound,

such as "the laws of Shabbat"

the weekly Torah portion,

the matters of the festivals of this week,

and so forth,

and in the language of our Rebbe, the Alter Rebbe, in his Shulchan Aruch: "to establish a study session to make known to the people the laws of G-d and to expound upon matters of Aggadah to instill fear of Heaven in their hearts."

Therefore,

as we stand on the first Shabbat of the particular months of the year,

this is the appropriate time to arouse and to urge

("One urges only those who are already motivated")

In everything related to the fulfillment of the ordinance that was established by Moses our teacher,

That in every place where Bnei Yisrael are found in all corners of the earth,

They should endeavor and increase in gathering congregations every Shabbat and Shabbat to engage in Torah,

And to arouse and strengthen each one his brother in all matters of Judaism,

Torah and its commandments.

Moshe Goy said to them, 'These are the things,'

The meaning of gathering the congregation and teaching of the Torah that Hashem commanded to do them.

Shabbos Parshas Noach,

Eve of the 7th of MarCheshvan

And one should add in explaining the connection of "Vayakhel Moshe" to the Sabbath day,

starting from Shabbat Parshat Noach,

the first Shabbat of the months of the year,

from which are blessed all the days of the first week, which belongs entirely to the service of the individual months of the year,

and especially in the establishment of this year that Shabbat Parshat Noach is the eve of the seventh of MarCheshvan.

And as an introduction:

The seventh of MarCheshvan is the day on which we begin to ask for rain - after the last person in Israel who made the pilgrimage has arrived at his home on the Euphrates River, which is the farthest settled place from Jerusalem, and the rain will not delay him,

That is,

that he arrives at his home on the sixth of MarCheshvan,

and immediately afterwards

(on the night of the seventh of MarCheshvan)

we begin to ask for rain.

That is to say: “until the sixth of MarCheshvan” the status and situation of the pilgrimage on the festival of Sukkos continues,

“It is as if they are still in Eretz Yisrael occupied with the matters of the festival”; and on the seventh of MarCheshvan begins the main work in worldly matters,

Plowing and sowing, etc.,

starting with the request for rain,

through which the growth of grain and trees will be.

And from this it is understood that on Shabbos⁵׳ which falls on the sixth

of Marcheshvan,

the eve of the seventh thereof,

the connection of the festivals of the month of Tishrei is emphasized

(that their continuation and conclusion is on the sixth of Marcheshvan)

with the service of the entire year

(which begins on the seventh of Marcheshvan)

Therefore,

More emphasized is also the establishment of the order of the service of the day of Shabbos and its effect on all the weekdays throughout the entire year.

And the point of the matter - that just as the general distinction between the month of Tishrei and the month of Marcheshvan and the other months of the year,

there is also the distinction between Shabbos and the weekdays in every week,

and with extra emphasis on this Shabbos,

On the sixth of MarCheshvan,

which is the conclusion of the continuation of the matters of the festival,

and from it we enter into the beginning of the service of the weekdays throughout the entire year,

as follows.

And the explanation of this:

The difference between Tishrei and the other months of the year,

is that in the month of Tishrei, the primary occupation is with matters of holiness,

Because it is "abundant in festivals",

that there are in them a multitude of special mitzvot,

such as: shofar,

sukkah and lulav,

unlike in the month of MarCheshvan

(and similarly in the rest of the months of the year*⁷)

that the main involvement is in worldly matters.

And this is also the difference between the day of Shabbos and weekdays - that the day of Shabbos is "Shabbos to Hashem",

That is,

that the service of a Jew is solely in the "work of Heaven",

in matters of holiness,

Torah

Sefer HaSichos - 5750

and prayer, etc.,

but not so during the weekdays when the main service is in worldly matters,

mundane activities,

Six days you shall work and do all your work²⁰.

And in both of them

(in the entirety of the year,

and in each week)

There must be the action, influence, and connection between work in matters of holiness and work in matters of the world,

that is,

that the month of Tishrei provides empowerment for the work of the other months of the year,

and the day of Shabbat provides empowerment for the work of all the days of the week,

That the work in worldly matters should be permeated with matters of holiness,

to make for Him, blessed be He, a dwelling place in the lower realms.

And among the matters in which this giving of power is evident and emphasized

(both regarding the entirety of the year and regarding each week)

- the gathering and assembly of many Jews together:

The dispersion of the Children of Israel who are each in his place is connected with their work in worldly matters - "each man under his vine and under his fig tree"²,

in his private portion of the world; whereas the gathering and assembly of many Jews together is connected with their work in matters of holiness,

Torah and its mitzvos — "one Torah,"

which was given from "the One G‑d,"

and through it, they become "one nation"²².

Therefore,

when from time to time so many Jews assemble and gather together,

this causes unity to be drawn down even after each individual returns to his place,

that is,

in his service in his portion of the world,

"Under his vine and under his fig tree,"

the purpose and goal that unites all of Israel will be clearly revealed — to bring about and reveal His unity in the world.

And this matter is emphasized in the month of Tishrei — the pilgrimage on the festival of Sukkos,

"When all of Israel comes to appear before the face of the L-rd your G-d in the place which He will choose"²²,

and likewise during the time of exile,

as our master, the Alter Rebbe, writes in the Shulchan Aruch that "even after the destruction, they would also gather from all the surroundings to Jerusalem for the festival, as is done even today"²⁰,

up to the gathering and assembly of the children of Israel in all their dwelling places, in synagogues and study halls, which takes place during the month of Tishrei, "which is abundant in festivals" more than any other month of the year. And this is the source of strength to continue and effect the matter of unity during the rest of the months of the year,

when each person is in his place²⁵.

Shabbos Parshas Noach,

Erev 7 MarCheshvan

And based on this we can also explain the content of the matter of “Vayakhel Moshe” on Shabbos – that in addition to the elevation of studying Torah in public,

there is in the matter of “Vayakhel” also a giving of strength regarding the effect of unity during the days of the week

(in the manner and similar to the giving of strength from the month of Tishrei for the service of the rest of the months of the year)

that the individual service of each and every Jew in his weekday activities,

will be permeated with the content of “Vayakhel Moshe”

The unity of Israel

That there should be evident in it the purpose and goal that unites all of Bnei Yisrael — to continue and reveal His oneness, blessed be He, in the worlds².

And this matter is emphasized particularly on the first Shabbos of the month of MarCheshvan,

And especially on the fixed day of the sixth of MarCheshvan,

Erev of the seventh of it — that the continuation and connection of the festivals of the month of Tishrei

(their continuation and conclusion on the sixth of MarCheshvan)

with the service of the entire year

(which began on the seventh of MarCheshvan)

Comes together with the continuation and connection of the day of Shabbos with the days of the week¹⁵.

The unity of Israel, even after the 7th of MarCheshvan,

that although the halachah is that there is a distinction between the residents of Chutz LaAretz and the residents of Eretz Yisrael regarding the question of rain,

nevertheless,

there is a strong reasoning mentioned in Shulchan Aruch that the residents of Chutz LaAretz should conduct themselves like the residents of Eretz Yisrael [in this matter],

and even that 'one can rely on this reasoning'* if one erred, etc.

(See the sichah of the night of the 7th of MarCheshvan 5746)

For further explanation and more in depth:

Even though the virtue of the community

(the congregation and unity)

is greater than the virtue of the individual by itself,

nevertheless,

since the work of making a dwelling for Him, blessed be He, in the lower worlds in actual practice, is accomplished through the work of each and every individual in his mundane labor in his portion of the world.

(During the weekdays throughout the months of the year)

This has an advantage over the situation of the convocation and unity of the entire public.

Therefore,

Even the unification with the public

(In the month of Tishrei,

and also on the Shabbats throughout all the months of the year / since its purpose and object is to give strength to his primary work and mission as an individual in his part of the world,

it is in a manner that emphasizes the virtue of each and every individual.

That is,

The unification with the public is not in a manner that the virtue of the public is apparent,

while the existence of the individual is "lost" in the collective of the public,

But on the contrary — the unification with the public emphasizes and highlights even more the virtue of each individual,

who is also a part of the entire public.

For example: In prayer with a minyan — there is also the prayer of each individual as a private person,

who requests his private and specific needs — and in the specific — this is a fulfillment of a biblical commandment —

Cheshvan during the days of the week is on those days on which Shemini Atzeret and Simchat Torah occur,

For,

Shmini Atzeres, its essence is the absorption of all the festivals,

And its parallel is on the sixth of Marcheshvan, until then they are occupied with matters of the festival,

Whereas on Simchas Torah, the emphasis already begins on the drawing down into the world

(which is called.

Bereishis bara Elokim es hashamayim v’es ha’aretz•)

And its parallel is on the seventh of Marcheshvan, when the work in the actual affairs of the world begins in actuality.

And this year - the 27th* and six of Marcheshvan on the day of praise

(service in matters of holiness)

and the joy of the seventh of Marcheshvan as the first day,

the beginning of the weekdays in mundane matters,

but,

in a manner that,

one day*,

that it is evident that "the Holy One, blessed be He, is unique in His world•

(see above p. 50)

Sefer HaSichos - 5750

In whatever version and at whatever time it may be²; but in this is added the virtue and power of the community,

since the individual is not by himself,

but rather also part of the entire community.

And as hinted also in the initials of "Yis-rael\",

"There are 600,000 letters in the Torah"/ that all Bnei Yisrael are like one Torah scroll - in which is emphasized the strength of the existence of each individual,

that he is like a letter in a Sefer Torah which must be written on its own,

surrounded by parchment■⁵,

and until the completeness of the kashrus of the entire Sefer Torah depends on it.

And it could be said,

that emphasizing the virtue of the individual through unification with the community is connected with the aspect of "yechidah":

True unification is achieved by ascending to their true root and source where they all truly exist,

That is to say, this is the aspect of yechidah—"yechidah to unite You"⁵²,

which is equal among all of Israel,

and therefore,

the unification with the public in its truth and completeness highlights the virtue of each individual,

from the aspect of the yechidah within him.

And this matter is emphasized in the month of Tishrei — on Yom Kippur,

"once a year"⁵⁵,

in which is the revelation of the aspect of yechidah in the soul,

And particularly in the Neilah prayer,

the fifth prayer,

corresponding to the fifth level of the five names

(shin)

called by Him⁵⁴,

the aspect of Yechidah,

And as known²⁵, the explanation of "Neilah" means that all the gates are locked

and only Israel and the Holy One, blessed be He, remain alone⁵⁴ — that the intention in this is not only for the entire Jewish people as a community,

But to each and every individual,

that he and the Holy One, blessed be He, are alone together⁵.

And similarly every Shabbat,

which is reminiscent and similar to Yom Kippur, which is called "Shabbat Shabbaton"⁵,

And especially on Shabbat day after midday,

"Ratzon d'Ratzon³ - that then the gathering of 'Vayakhel'⁴ Moshe⁴ assembled all the congregation of the children of Israel' is accomplished especially,

The true unity of the entire Jewish people,

in a way that the virtue of each and every individual is felt,

From the aspect of the bechinas hayechida in the soul⁴².

And since the intention is that the revelation of the bechinas hayechida will influence and illuminate the service of each and every individual in his portion of the world

(on weekdays throughout all the months of the year)

that is,

that the bechinas

Shabbos Parshas Gach,

Erev Zayin MarCheshvan

The yechidah within the soul will penetrate and illuminate even the bounds of the world,

"time and place" — understood,

that through the service of the individual in his place, there is added an elevation in regard to the aspect of yechidah as it is in the state of assembly and unity with the public*⁴.

According to what was said, that the unity with the public

("Vayakhel")

emphasizes the virtue of the individual

(the aspect of yechidah)

- It must be said,

that this matter also applies at a time and situation when a Jew is alone

(for whatever reason / and he has no possibility to be together with a congregation:

since the intent of assembling communities is to emphasize the virtue of each and every individual,

to reveal the aspect of <i>yechidah</i> that is within him

(as an empowerment for his private service in his portion of the world as an individual)

- It is understood,

that when he is alone in a place where there is no possibility to gather and assemble with a congregation,

One must and can effect the intent of "and he assembled"

(revelation of the aspect of the yechidah)

In the individual,

by means of assembling the congregation within his soul,

the ten faculties of the soul⁵,

and reveals the inner and essential point that is above them and unites them - the aspect of the yechidah.

And on the contrary: in a certain respect, there is an advantage to the state of "the individual" - that it is easier to reveal his faculties and virtues as an individual,

up to the aspect of the yechidah,

more than when he is together with the community

(and all the more so [in] "in a multitude of people")

since the presence of additional people can confuse him,

unlike when he is in yechidus; and since Divine Providence brought him to a situation where he is alone,

certainly the intention in this is

(also)

to take advantage of the fact that he is alone to reveal his strengths and qualities as an individual

(But when he has the opportunity to gather with the public,

then the way to do so is by uniting with the public)

And based on this, we can explain the Sages' statement: "Therefore, man was created singly" - that this includes not only the distinction from "all species⁷* that were created male and female"*,

but also the negation of the creation of a multitude of creations ad infinitum – precisely to emphasize the virtue of each individual by itself,

until the level of the yechidah.

And we should add and connect the above explanation regarding the content of the Shabbos day in all months of the year

"And Moshe assembled,"

"Make for yourself large assemblies,"

and in a manner that reveals the virtue of the individual,

that this is the empowerment for his private service during the weekdays)

starting from the first Shabbat of the private months of the year,

and especially when it falls on the 6th of Marcheshvan,

the eve of the 7th thereof - with the weekly portion*,

Parshat Noach,

and the continuation in parshas Lech Lecha"⁵ that is read at Minchah:

“Noach” - “he is serenity of spirit,

which is the aspect of rest, like a person who rests from his work,

and as it is written⁵ 'and He rested on the seventh day' and its Targum

Sefer HaSichos - 5703

and Noach rested on the seventh day etc.

and what is said 'Noach, Noach' twice,

They are the rest of the upper and the rest of the lower⁵²,

which is the aspect of the lower Shabbat and the upper Shabbat that will be in the future, which is called a day⁵³ that is entirely Shabbat, 'Vayashbot' - in which the connection and relation of the name Noach with the concept of Shabbat is emphasized.

Furthermore: In the word Noach there was the standing and condition of 'And he assembled'

(not only of human beings,

but also)

in relation to all creatures in the world

(that remained from the flood)

That they all gathered in one place.

And in particular, according to what is explained in the discourses of Chassidus⁵⁵ that “in the ark of Noach there was a likeness and source for the future,”

For in Noach’s ark there were all the wild animals and all the domesticated animals together,

And nevertheless they did not harm each other at all, nor destroy each other,

That also now in this world there exists a wolf dwelling with a lamb.

Everything together in the ark.

a foretaste of the future when⁵⁶ "they shall not hurt nor destroy in all My holy mountain",

and the perfection of the future to come is connected with the revelation of the aspect of the general yechidah,

the soul of Moshiach Tzidkeinu,⁵

through which the revelation of "the Only One of the world" is made throughout the entire world,

and it could be said

that this foretaste was also in Noah's ark — that all the creatures of the world•⁵ could be found in one place,

due to the revelation of "the Only One of the world"•⁵.

However,

The state of "the congregation" in Noah's ark was only for a time,

And as a <...> to the main service - "Go out of the ark, you and your wife, and your sons and your sons' wives with you; all the living things etc. come out with you etc. and be fruitful and multiply on the earth""•,

"Be fruitful and multiply and fill the earth"'•,

Through this that each individual fulfills his role and mission in his portion of the world in all ends of the earth⁶².

And following this we come to parshas⁴² Lech Lecha

(that one is accustomed to read at Minchah)

- in which the superiority of the service of the individual is specifically emphasized:

The command "Go for yourself from your land and from your birthplace and from your father's house to the land which I will show you" was said to Avram in the singular

(Even though his wife's ministers were with him,

his brother's son Lot,

and the souls they had made in Haran)

³• - And it can be said that this is to emphasize the greatness of the individual, that through his action as an individual he turns the land of Canaan into "the Land of Israel",

as related later in the parshah, "Arise, walk through the land, etc."••,

that through this he acquired the entire land⁵•

(Even

i.e.,

Shem, Noach,

A new world he saw• it stands

(not only on the,

new world* after the flood,

but)

also on the state of the world during the flood, as a likeness and example for the world to come*,

A "new world" in truth

(Not only the novelty of the previous world, akin to and an example of,

the new heavens and the new earth that are to come in the future.

Shabbos Parshas Noach,

Erev 7 MarCheshvan

That the conquest of the land actually _was carried out by many of Israel)

And its example in the command: "Lech Lecha from your land and from your birthplace and from your father's house to the land that I will show you" in the service of each and every Jew—that one must go out from one's land, birthplace, and father's house, where one finds oneself in a state of community with many Jews,

And to go about his service as an individual in his portion of the world,

to reveal there the unity of the Holy One, blessed be He,

in the manner of the work of our father Abraham⁶⁷ to reveal G‑dliness in the world**.

And one should connect the above also with the matter of the seventh of MarCheshvan — when we begin to ask for rain in the land of Israel*:

The matter of rain is connected with the entirety of man’s service

(from below to above)

— as is known•⁷ the difference between rain

(rain)

to dew,

That dew is in a manner of arousal from above,

Whereas rain is specifically in a manner of arousal from below,

as it is written⁷ "for Hashem God had not caused it to rain etc. upon the earth" because

that "there was no man to work the ground",

and "when man came and knew that they are necessary for the world, he prayed for them and they descended",

And that the actual descent of rain is specifically through "a mist ascended from the earth"⁷².

[And therefore,

the prayer for rain is on Shemini Atzeret,

at the end of the month of Tishrei,

which is about the service of the baalei teshuvah,

an elevation from below to above; whereas the prayer for dew is on Chag HaPesach,

in the month of Nissan,

which is about the service of the tzaddikim,

a drawing down from above to below]

And furthermore, this too is essential — that the blessing for rain is "the greatest of blessings" because it brings about goodness, abundance, and blessing in all matters of the world*⁷.

And thus,

that in the request for rain, the superiority of Israel over the entire world is emphasized,

for through them the flow of rain is drawn into the world.

And it should be added,

that the sovereignty of a Jew over the world is also emphasized in the name 'Shemini Atzeret' — as is known⁷⁵ that one of the interpretations of 'Atzeret' is from the term for royalty

(as it is written*⁷ 'This one will restrain my people' / which alludes to the sovereignty of the Holy One, blessed be He, over the world, as is also expressed in that each and every Jew becomes a master and king over the world⁷⁷.

And in this matter there is a difference between Shemini Atzeret and the 7th of MarCheshvan,

that on Shemini Atzeret we begin to mention rain•⁷,

while the request for rain

(that immediately afterwards the rains actually come,

therefore

Sefer HaSichos - 5703

the request for rain is delayed until the last Jew reaches his home at the Euphrates River and the rain, which will certainly fall immediately after the request, will not delay him)

is on the 7th of MarCheshvan - because,

The essence of man's service and his activity in the world

(The content of the matter of rains/ is,

Not when in a state of community with so many of Israel,

as on Shemini Atzeret,

But rather when he is in his place, in his portion of the world, to do his service as an individual,

starting from the 7th of Marcheshvan,

And on it actually begins the blessing of the rains,

"The greatest of blessings""•.

That is,

The empowerment for all this

(through the mention of rains')

It is in the state of the assembly on Shemini Atzeret,

But the actual fulfillment is done on the 7th of Marcheshvan,

When the work begins to reveal the kingship of the Holy One, blessed be He, throughout the world, by each and every individual according to their being scattered in all ends of the earth,

That specifically through this, the intent to make for Him, may He be exalted, a dwelling place in the lower worlds is completed.

[And to note,

That this matter is also expressed in the difference between the prayer for rain on Shemini Atzeret and the request for rain on the 7th of Marcheshvan - that the prayer for rain on Shemini Atzeret is recited specifically in a congregation,

with special piyyutim and melodies, etc.,

whereas the request for dew and rain on the night of the 7th of Marcheshvan is in the individual prayer,

and without special matters]

The lesson from the above in actual practice - "the deed is the main thing"⁵•:

As we stand on the first Shabbat of the personal months of the year,

And in particular that its fixing is on the sixth of Mar-Cheshvan,

the eve of the seventh of MarCheshvan,

the beginning of the actual practical work of the particular months of the year

(After finishing dealing with matters of habit/ one must make good resolutions to increase in the matters of the work of the day of Shabbos in connection and relation to their influence on the weekdays,

And first and foremost - "Vayakhel Moshe,"

"to assemble congregations every Shabbos and Shabbos.

to teach and instruct Israel etc.

Therefore,

It is necessary to awaken and publicize in every place where Jews are found, regarding the effort 'to gather congregations every Shabbat and praise,'

And 'in a multitude of people is the king's glory,'

to engage in the study of Torah,

the revealed aspect of Torah and the inner dimension of Torah,

the year of

elevation,

therefore it was said at the conclusion of all the blessings,

After the individual blessings of each tribe individually.

And to note,

That this blessing is read on Shemini Atzeres,

in which begins the emphasis on the drawing down into the world

(as opposed to Shmini Atzeres, whose main aspect is absorption in spirituality)

until the main actual work - on 7 Marcheshvan

(whose date is on the same day of the week as Shemini Atzeres,

as above, note 28)

Shabbos Parshas Noach,

Erev 7 Cheshvan

It was revealed in Chassidus⁷

And particularly in matters of Torah that relate to this time,

And to strengthen in making good resolutions regarding Torah study sessions during the days of the week,

And likewise regarding the performance of mitzvos in a beautified manner,

In all matters of Torah, prayer/service, and Gemach (charitable funds),

And the main point - not to be satisfied with arousal regarding accepting good resolutions,

But rather to examine the actual fulfillment of the resolutions during the days of the week.

And a main point in this - that together with emphasizing the virtue of the community,

"to assemble congregations,"

"with a multitude of people is the king's glory,"

There must be special emphasis regarding each and every individual of the "congregation",

the men, women, and children,

In everything related to his individual service as a private person*,

whether regarding the 'assembler of the congregation'

("And Moshe assembled")

the city rabbi and the like,

that in addition to his efforts in 'public needs'

("they supervise public needs on Shabbat"⁵⁶")

Interested and endeavors also in the private welfare of each individual,

and these

(and so on and so forth)

regarding the "assembly",

that the general awakening in the public gathering continues and comes into pri- vate matters in the private service of each individual by himself.

And in all this there is also the instruction and empowerment from the weekly Torah portion,

Parshas Noach - that this matter is done in a manner of "nachas",

"nachas to the upper realms and nachas to the lower realms",

Rest and tranquility in spiritual and material matters,

Including also regarding the arousal concerning matters of divine service

(“Vayakhel Moshe”x that is done in pleasant ways and peaceful ways,

Out of drawing near

the hearts,

And particularly through a farbrengen - “Great is a drink that brings close””⁵⁷,

And in the language of the verse: “When the king’s heart was merry”

(Who is the king? The sages”)

Between",

That through this there is added even more in all these matters through the joy that breaks boundaries⁵⁸.

And an instruction and additional empowerment from the portion that we begin to read at Minchah,

Parshat Lech Lecha — that all these matters need to be in a manner of going,

"Going and journeying"⁴,

as it is written*⁶⁰ "They go from strength to strength".

And furthermore, and this is the main point — that through this we come immediately to what is stated at the end of the verse"⁶¹ "[He] will appear before G‑d in Zion"*⁶²,

since it is fulfilled [the command] "Go for yourself etc. to the land that I will show you"⁷,

the Land of Israel in its entirety,

as it is written in the continuation of the parshah regarding the promise of the Holy One, blessed be He, to Avram: 'To your descendants I have given this land'⁶⁴,

'There are ten nations here,'

including also 'the Kenite, the Kenizzite, and the Kadmonite

(which)

'are destined to be an inheritance in the future'⁶⁵,

and in the Land of Israel itself — to Jerusalem, the holy city, and to the Holy Temple and the Holy of Holies,

and there, 'God will be seen in Zion'⁶⁶,

And immediately, right away.

Sefer HaSichos - 5703