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

Shabbos Parshas Noach is always the first Shabbos of the month of MarCheshvan - the first Shabbos of the individual months of the year,

And therefore,

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

And first of all - regarding the conduct of the Shabbos day that is explained in the Torah in the manner of "Maaseh Rav"² - "Vayakhel Moshe":

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

Said the Holy One, blessed be He,

'Make for yourself large congregations and expound before them in public the laws of Shabbos,

so that future generations will learn from you to congregate congregations every Shabbos and to gather in study halls to teach and instruct Israel words of Torah, etc.'"

That is,

From the time of Moshe Rabbeinu, the day of Shabbos was established to assemble congregations and to expound on the Torah,

As Moshe Rabbeinu himself practiced — "And Moshe assembled all the congregation of the children of Israel",

the men, the women, and the children⁵,

"And he said to them: These are the things that the L‑rd commanded etc."⁸,

General commandments

and fundamental in the Torah⁷,

And from then on it was established in all places and all times until the end of all generations,

On the day of Shabbat, Bnei Yisrael gather in synagogues and study halls and engage in Torah study,

starting with matters that are time-dependent,

such as "the laws of Shabbat,"

the weekly Torah portion,

the matters of the festivals of this week,

and the like,

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

Therefore,

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

this is the appropriate time to arouse and urge

("We only urge those who are already urged.""׳)

In everything related to the fulfillment of the ordinance that was instituted by Moshe Rabbeinu,

that in every place where Bnei Yisrael are found in all corners of the world,

they shall endeavor and increase in gathering congregations every Shabbat to engage in Torah,

and to arouse and strengthen each person his fellow in all matters of Yiddishkeit,

Torah and its mitzvos.

Moshe Goy and he said to them, 'These are the words,'

Interpretation: The congregation of the assembly and the study of the Torah which the L-rd commanded to do them.

Shabbat Parshat Noach,

Eve of the 7th of MarCheshvan

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

beginning from Shabbat Parshat Noach,

the first Sabbath 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 particular months of the year,

and specifically in the determination of this year, that Shabbat Parshas 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 went up to the Temple on the pilgrimage has arrived at his home, at the Perat River, which is the most distant inhabited place from Jerusalem, and the rain will not detain him,

that is,

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 ascent to the Festival during Sukkos still continues,

"It is considered for them as if they are still in Eretz Yisrael occupied with the matters of the Festival"; and on the seventh of MarCheshvan begins the main service in worldly matters,

plowing and sowing, etc.,

beginning with the request for rain,

so that through this there will be growth of grain and trees.

And from this it is understood that on Shabbos⁵ that occurs on the sixth

of MarCheshvan,

Erev of the seventh of it,

The connection between the holidays of the month of Tishrei is emphasized

(which last and conclude on the sixth of Marcheshvan)

with the service of the entire year

(which begins on the seventh of Marcheshvan)

And therefore,

The determination of the order of service of the Shabbat day and its effect on all the days of the week throughout the entire year is emphasized even more.

And the point of the matter - that is, and the example of the general distinction between the month of Tishrei and the month of Marcheshvan and the rest of the months of the year,

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

And with extra emphasis on this Shabbos,

on the sixth of Mar-Cheshvan,

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

and from it one enters 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 main occupation is with matters of holiness,

since it is "abundant in festivals",

which contain a multitude of special mitzvos,

such as: shofar,

sukkah and lulav,

unlike in the month of MarCheshvan

(And so too in the other months of the year*⁷)

that the main involvement is in worldly matters.

And this is also the difference between the Sabbath day and the weekdays — that the Sabbath day is "a Sabbath to G‑d,"

namely,

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

in matters of holiness,

Torah

Sefer HaSichos — 5750

and prayer, etc.,

meaning that on weekdays the main service is in worldly matters,

mundane labors,

"Six days you shall labor and do all your work²⁰.

And in both

(in the generality of the year,

and in each week)

there must be the action and influence and connection between the service in matters of holiness and the service in matters of the world,

That is,

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

and the day of Shabbos provides empowerment for the service of all the days of the week,

so that the service in worldly matters be permeated with matters of holiness,

to make for Him a dwelling place in the lower realms.

And from the matters in which this empowerment is evident and emphasized

(both regarding the entire year and regarding every week)

- The gathering and assembly of several Jews together:

The dispersion of B'nei Yisrael, each person in his place, is connected to their service 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 several Jews together is connected to their service in holy matters,

Torah and its mitzvos - "one Torah",

which was given from "one G-d",

And through it they become "one nation"²².

And therefore,

When from time to time, several Jews gather and assemble together,

This brings about that the unity continues even after each one returns to his place,

That is,

that in his service in his portion of the world,

"under his vine and under his fig tree,"

it will be openly apparent that the purpose and goal unites all of Israel - to bring about and reveal His unity in the world.

And this concept is emphasized in the month of Tishrei - the pilgrimage on the festival of Sukkot,

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

And likewise in the time of exile,

As our master the Alter Rebbe wrote in the Shulchan Aruch: 'Even after the destruction, they would gather from all the surroundings in Jerusalem for the pilgrimage, as they still do today.'²⁰,

And regarding the gathering and congregation of Bnei Yisrael in all their dwelling places in synagogues and houses of study, which takes place during the month of Tishrei, which is 'abundant in festivals' more than all other months of the year: and this is the source of power to continue and affect the matter of unity during the rest of the months of the year,

when each person is in his place.²⁵

Shabbos Parshas Noach,

Erev 7 Marcheshvan

And accordingly, we can also explain the content of the matter of 'Vayakhel Moshe' on Shabbos - that in addition to the superiority of learning Torah in public,

the matter of 'Vayakhel' also provides power regarding the effect of unity during the weekdays

(in the manner and example of the power given from the month of Tishrei for the service of the rest of the months of the year)

That his individual service of each and every one of Israel in his mundane matters,

should be penetrated with the content of "Vayakhel Moshe"

(the unity of Israel)

that the purpose and goal that unites all of Bnei Yisrael should be evident in it—to draw down and reveal His unity in the worlds².

And this matter is emphasized even more on the first Shabbat of the month of MarCheshvan,

and particularly in its establishment on the sixth of MarCheshvan,

Erev Shevii Bo - that the continuation and connection of the festivals of the month of Tishrei

(that their continuation and conclusion on the sixth of MarCheshvan)

with the service of the entire year

(that its beginning on the seventh of MarCheshvan)

comes together with the continuation and connection of Shabbos with the weekdays².

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

that even though the halacha is that there is a distinction between the residents of the Diaspora and the residents of Eretz Yisrael regarding the question of rain,

Nevertheless,

There is a strong logical reasoning that the fraud in Shulchan Aruch that residents of chutz la'aretz must act like residents of Eretz Yisrael,

And until he "can rely on this logical reasoning"* if he erred etc.

(See sicha of the night of 7 MarCheshvan 5746)

For further explanation and more deeply:

Although the merit of the congregation

(the community and unity)

Greater than the virtue of the individual by himself,

Nevertheless,

Since the work of making a dwelling for Him, blessed be He, in the lower realms actually and literally is done through the work of each and every individual in his weekday labor in his portion of the world

(during the weekdays of the months of the year)

There is in this an elevation relative to the state of the assembly and unity of the entire community.

Therefore,

also the unification with the community

(In the month of Tishrei,

and similarly on Shabbosos throughout all months of the year/ since its purpose and goal is to give strength to his primary service and mission as an individual in his portion of the world,

it is in a manner that the quality of each and every individual is emphasized in it.

That is,

the unification with the public is not in a way that the public's virtue 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 more the virtue of each and every individual,

who is also part of the entire public.

For example: In communal prayer - there is also the prayer of each individual as a private person,

who requests his private and specific needs - and in specific matters - this is a fulfillment of a mitzvah from the Torah -

Cheshvan on the days of the week is on those days when Shmini Atzeret and Simchat Torah occur,

because,

Shmini Atzeret is about the absorption of all the festivals,

And its parallel on the sixth of Marcheshvan, until then they were occupied with the matters of the holiday,

whereas on Simchat Torah the emphasis on the drawing down into the world already begins

(which is called.

In the beginning God created the heavens and the earth•)

And its parallel in the seventh of Marcheshvan, when the work in worldly matters begins in actual practice.

And in this year - Shem*Atz and the sixth of Marcheshvan, on the day of Shabbos

(work in holy matters)

and Simchas Torah and the seventh of Marcheshvan as the first day,

the beginning of the weekdays in secular work,

But,

in the manner that,

one day*,

in which it is evident that "The Holy One, blessed be He, is alone in His world•"

(see above p. 50)

Sefer HaSichos - 5750

in whatever wording and at whatever time it may be²; rather, there is added in this the advantage and power of the congregation,

Since the individual is not by himself,

but rather also a part of the entire community.

And as hinted also in the acronym of "Yisrael",

"There are sixty myriad letters in the Torah""/ that all Bnei Yisrael are like one Torah scroll - by which the intensity of the existence of each and every individual is emphasized,

that he is like a letter in a Sefer Torah which must be written by itself,

surrounded by parchment■⁵,

to the extent that the kashrus of the entire Sefer Torah depends on its completion.

And it can be said,

that emphasizing the virtue of the individual through unification with the community is related to the aspect of 'yechidah':

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

this is the aspect of yechidah - 'yechidah to unite with You'⁵²,

which is common to all Jews equally,

and thus,

the unification with the community in its truth and completeness emphasizes 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,

when the revelation of the aspect of yechidah in the soul takes place,

and particularly in the Neilah prayer,

the fifth prayer,

corresponding to the fifth level of the five names

(that)

are called by them"⁵⁴,

In the aspect of yechidah,

And as is known,²⁵ the interpretation of 'Neilah' is that all gates are locked

And only Israel and the Holy One, blessed be He, remain alone⁵⁴ — that the intention therein is not only for the community of Israel as a whole,

but for each and every individual,

that he and the Holy One, blessed be He, are alone.⁵

And so it is with every Shabbat,

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

and particularly on the day of Shabbat after midday,

"Ratzo d'Ratzoin"³ - that then the humble one of "Vayakhel"⁴ Moshe⁴ gathered the entire congregation of Bnei Yisrael" in particular,

the true unity of all of Israel,

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

from the aspect of the yechidah of the soul⁴².

And since the intent is that the revelation of the aspect of yechidah should influence and illuminate the service of each and every individual in his portion in the world

(during the weekdays throughout all the months of the year)

that is,

His praises

Shabbos Parshas Gach,

Erev 7 Marcheshvan

The yechidah of the soul will penetrate and illuminate also the boundaries of the world,

time and place" - understood,

That through the work of the individual in his place, an elevation is added regarding the aspect of yechidah as it is in the state of community and unity with the public*⁴.

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

("Vayakhel")

Emphasizes the virtue of the individual

(in the aspect of the yechidah)

- One must say,

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

(for whatever reason / and he does not have the ability to be together with the community:

Since the intention of assembling communities is to emphasize the virtue of each and every individual,

to reveal the aspect of the yechidah within him

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

- It is understood,

that when he is alone in a place where it is impossible to gather and assemble with the public,

he must and can effect the content intended by "Vayakhel"

(the revelation of the level of Yechidah)

in the individual,

by means of gathering the public 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 yechidah.

Moreover: in a certain sense, there is an advantage in the state of "yechidi" - that it is easier to reveal his talents and virtues as an individual,

until the aspect of yechidah,

more than when he is together with the public

(and especially in "be'rov am")

because the presence of additional people can confuse him,

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

Certainly, the intention in this is

(also)

in order to utilize the fact that he is alone to reveal his powers and virtues as an individual

(unlike when he has the possibility to gather with the public,

for then the way to this is by uniting with the public)

And accordingly, we must explain the statement of our Sages, of blessed memory: “Therefore man was created alone” — which includes not only the difference from “all species⁷* that were created male and female”**,

but also the negation of creating a multitude of creations ad infinitum — precisely to emphasize the virtue of each individual in and of himself,

To the level of yechidah.

And one should add and connect what was explained above regarding the content of the day of Shabbat in all months of the year

("Vayakhel Moshe",

"Make for yourself great assemblies",

And in a manner that reveals the superiority of the individual,

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

Starting from the first Shabbat of the personal months of the year,

and especially when it falls on the sixth of MarCheshvan,

the eve of the seventh of it - with the weekly portion*,

the portion of Noach,

and its continuation in the portion ⁵ Lech Lecha which is read at Minchah:

"Noach" - "he is rest of spirit,

which is a level of rest like a person who refrains from his work,

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

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 lower Shabbos and upper Shabbos that will be in the future, which is called a day⁵³ that is entirely Shabbos, etc. - for in this is emphasized the connection and relevance of Moshe Noach with the matter of Shabbos.

Moreover: In the word Noach there was the state and condition of "Vayakhel"

(not only of human beings,

but also)

In relation to all the creatures in the world

(that remained from the flood)

that they all assembled in one place.

And in particular, according to what is explained in Chassidic discourses⁵⁵ that in Noah's ark there was a pattern and source for the future,

for in Noah's ark were all the wild animals and all the domesticated animals together,

and despite this they did not harm each other at all nor corrupt each other,

so that even now in this world a wolf dwells with a lamb.

All together in the ark.

Similar to the future that⁵⁶ 'they will not hurt nor destroy in all My holy mountain,'

And the completeness of the future to come is connected with the revelation of the aspect of the general unique (yechida),

the soul of Moshiach Tzidkeinu⁵,

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

And it can be said,

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

from the revelation of the "Unique One of the world"•⁵.

However,

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

and as a preparation for the main task — "Go out of the ark, you and your wife, and your sons and your sons' wives with you, all the animals etc. that came out with you etc., and be fruitful and multiply upon the earth"•,

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

through this, each individual fulfills his role and mission in his part of the world in all ends of the earth⁶².

And following this, we come to Lech⁴² Lecha

(exert effort to read Minchah)

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

The command "Go forth from your land, from your birthplace, and from your father's house to the land that I will show you" was said to Avram in the singular language

(even though his wife Sarai was with him,

Lot his nephew,

and the souls they had made in Charan)

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

as related later in the Torah portion: "Arise, walk through the land, etc."••

That through this he acquired the entire land⁵•

(Even

PEL,

Shenach,

saw a new world • applies

(Not only about the,

new world* after the flood,

אלא)

Also regarding the state of the world during the flood, a semblance and example of the future eternal world,

a new world in truth

(not only the innovation of the previous world, a semblance and example,

the new heavens and the new earth of the future to come.)

Shabbos Parshas Noach,

Erev Zayin MarCheshvan

That the conquest of the land actually took place via many of Israel)

And its parallel in the command "Go forth 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 leave his land, his birthplace, and his father's house where he is in a state of community with many Jews,

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

to reveal there the oneness 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 rains is connected with the entirety of man's service

(from below to above)

- As is known•⁷ the difference between rain

(rain)

and dew,

that dew is in the manner of an arousal from above,

whereas rain is specifically in the manner of an arousal from below,

as it is written•⁷ "for the Lord God had not caused it to rain etc. upon the earth" because

ש״אדם איו לעבוד את האדמה",

ו״כשבא אדם וידע שהם צורך לעולם התפלל עליהם וירדו",

ועד שירידת הגשמים בפועל היא עי״ז ש״אד יעלה מן הארץ"⁷² דוקא.

[ולכן,

תפלת גשם היא בשמע״צ,

בסיומו של חודש תשרי,

שענינו עבודת הבעלי תשובה,

העלאה מלמטה למעלה: ואילו תפלת טל היא בחגה״פ,

In the month of Nissan,

which is the service of the tzaddikim,

drawing from above to below"]

And furthermore, and this is the main point — that the blessing of rain is the "greatest of blessings" because it brings about benefit, abundance, and blessing in all worldly matters*⁷.

Thus,

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 one should add,

that a Jew's ownership of the world is emphasized also in the name "Shmini Atzeret" - as is known⁷⁵ that one of the interpretations of "Atzeret" is from the language of royalty

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

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

for on Shmini Atzeret we begin to mention rain•⁷,

whereas the request for rain

(which immediately afterward the rains actually come,

for that reason

Sefer HaSichos - 5703

We delay the prayer for rain until the last Jew reaches his home at the Euphrates River, and the rain that will certainly fall immediately after the prayer should not delay him.)

It is on the 7th of Cheshvan - because,

The main purpose of man's service and his work in the world

(The content of the matter of rains) is,

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

as on Shemini Atzeret,

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

Starting from the 7th of MarCheshvan,

and then actually begins in practice the blessing of rain,

"the greatest of blessings"•.

That is,

the empowerment for all this

(through the mention of rain•)

is in the state of assembly on Shemini Atzeret•,

but the actual practice takes place on the 7th of MarCheshvan,

When the work begins to reveal the sovereignty of the Holy One, blessed be He, in the world through each and every individual as they are scattered throughout the ends of the earth,

For specifically through this, the intention to make for Him, blessed be He, a dwelling place in the lower realms is completed.

[To note,

that this matter is also expressed in the distinction 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 the congregation,

with special piyutim 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 — “deed is the main thing”⁵:

As we stand on the first Shabbos of the individual months of the year,

and especially since it falls on the sixth of MarCheshvan,

the eve of the seventh of MarCheshvan,

the beginning of the actual work of the individual months of the year

(after finishing involvement in the matters of the holiday), one must make good resolutions to increase in matters of the work of the Shabbos day, in connection and relevance to their influence on the weekdays,

and first of all — “Vayakhel Moshe” ("And Moshe assembled"),

to assemble congregations each and every Shabbat.

to teach and instruct Israel, etc.

And therefore,

it is necessary to awaken and publicize in every place where Jews are found regarding the effort “to assemble congregations each and every Shabbat,”

and “in a multitude of people is the glory of a king,”

to engage in the study of Torah,

the revealed Torah and the inner Torah,

year‑

exalted,

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

after the individual blessings of each tribe separately.

And to note,

that this blessing is read on Shmini Atzeres,

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

(as opposed to Shemini Atzeres, whose essence is absorption in spirituality)

to the essence of actual work in practice - on the 7th of Cheshvan

(that its fixed day is the same day of the week as Simchas Torah,

as mentioned in footnote 28)

Shabbos Parshas Noach,

Erev of the 7th of Cheshvan

revealed in Chassidus⁷"

And in particular, concerning matters of Torah that are relevant to this time,

and to strengthen oneself in accepting good resolutions regarding Torah study sessions during the days of the week,

and likewise regarding the observance of the mitzvos in a beautified manner,

in all matters of Torah, avodah, and gemilas chassadim,

and the main point - not to be satisfied with arousal by way of accepting good resolutions,

but to examine the fulfillment of the resolutions in actual deed during the days of the week.

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

“to assemble congregations,”

"In a multitude of people is the glory of the King",

There should be special emphasis regarding each individual of the congregation",

the men, women, and children,

in all matters related to his private service as an individual*,

both regarding the "convenor"

("And Moses gathered")

the rabbi of the city and the like,

that in addition to his efforts in "needs of the public"

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

he takes interest and endeavors also for the private welfare of each individual,

and they are

(and especially)

regarding the "assemblies",

that the general arousal in the public gathering continues and comes into private matters in the private service of each individual by himself.

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

Parshat Noach - that this matter is done in a manner of "nachat",

"Nachat for the upper realms and nachat for the lower realms",

rest and satisfaction in spirituality and in physicality,

including also regarding the arousal concerning matters of divine service

("And Moshe assembled"x which is done in pleasant ways and ways of peace,

through closeness

of 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 is merry'

(Who are kings? The sages")

with wine,

through which there is added even more in all these matters by the joy that breaks down barriers⁵⁸.

And an additional lesson and empowerment from the Torah portion that begins to be read at Minchah,

the portion of Lech Lecha - that all these matters need to be in a manner of going,

"going and journeying"⁴,

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

And furthermore, and this is the main point - that through this they come immediately to that which is written in the conclusion of the verse"⁶¹ "He will appear in Zion before G-d"*⁶²,

since it is fulfilled "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 portion regarding the promise of the Holy One, blessed be He, to Avram: "To your offspring I have given this land"⁶⁴,

"There are ten nations here,"

including also "the Kenites, Kenizzites, and Kadmonites

(ש)

are destined to be an inheritance for the future"⁶⁵,

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

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

and immediately, instantly.

Sefer HaSichos — 5703