Likutei Moharan 155:3/ליקוטי מוהר"ן קנ״ה:ג׳

13. And know! “slow to anger” is dependent upon the Land of Israel. There, one merits to the aspect of “slow to anger.” For the Land of Israel corresponds to faith, as it is written (Psalms 37:3), “Dwell in the Land and cultivate faith”; and as our Sages teach: Whoever lives in the Land of Israel is likened to one who has God (Ketuvot 110b). Hence, the Land of Israel corresponds to faith, and, as mentioned, through faith one merits to the aspect of patience. In other words, as mentioned, there is no obstacle or confusion than can confound him from his service.

2We find therefore that the essential service of a Jew is achieved by means of the Land of Israel, which corresponds to faith/”slow to anger”/growing power and sprouting power. Through this one merits to strengthen his service and to take no notice of any obstruction or obstacle or confusion. For it is not possible to truly merit to the service of God except through this, as explained.

3Thus, essentially, Moshe Rabbeinu’s exceptional yearning and fervor, that he felt such enthusiasm for the Land of Israel, was only for the sake of this trait of patience; because he saw that there, in the Land of Israel, one merits to the aspect of “slow to anger.”

4This is what our Sages teach: “Moshe quickly bowed to the ground and prostrated himself” (Exodus 34:8). What did he see? He saw “slow to anger” (Sanhedrin 111a). This is as mentioned above. Because he saw the aspect of “slow to anger,” which is dependent upon the Land of Israel, he therefore “bowed to the ground.” His heart burned for the Land of Israel in order that he might merit to “slow to anger,” as above.

5They [the Sages] said there: “And another opinion holds: He [Moshe] saw truth.” One maintains this and one maintains that, yet there is no disagreement. This is because truth corresponds to the Land of Israel, as explained elsewhere. The Talmud concludes there: From this we can assume that he saw “slow to anger” (ibid.). For, as mentioned, the aspect of patience is paramount.

6And each person has to request of God that he yearn and long for the Land of Israel, and that all the tzaddikim have great longing for the Land of Israel. This is also a propitious method for [overcoming] anger and sadness, for “whoever gets angry, it is as if he served idolatry” (Shabbat 105b). But the Land of Israel corresponds to faith/”slow to anger”; the reverse <of the Diaspora, which is idolatry/Divine wrath>.

7This is why prior to the Kriat Shema, which is [an expression of] faith in God’s unity, we request: “May He lead us with uprightness to our Land.” That is, we plead and long for the Land of Israel. Through this we merit to faith, namely Kriat Shema, which is faith.