# קא
קא
Source: https://ajew.org/reader/alim-litrufa/2/101
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ יוֹם א' בְּשַׁלַּח תקצ"ג.
To: My beloved son —
the delight of my eyes
[מַחְמַד עֵינַי — Yechezkel 24:16 and 24:21: Hashem says to Yechezkel: "behold I am taking from you the delight of your eyes" — referring to both his wife and to the Temple.
## Segment 2
אֲהוּבִי בְּנִי מַחְמַד עֵינַי, נִצְמָד בְּקִירוֹת לְבָבִי. שָׁלוֹם לְךָ אַל תִּירָא חֲזַק וֶאֱמַץ!
Machmad einayim is the prophetic term for the thing most precious, whose loss constitutes the deepest grief. Reb Nussun applies it as his highest term of endearment for Yitzchok]
## Segment 3
דַּע בְּנִי חֲבִיבִי, כִּי עֲדַיִן לֹא קִבַּלְתִּי מִכְתָּבְךָ הַיּוֹם, וְגַם הַיּוֹם יוֹם רִאשׁוֹן בְּשַׁבָּת אֲשֶׁר אַתָּה יָדַעְתָּ כִּי אֲנִי חָלוּשׁ, וְאֵין דַּעְתִּי צְלוּלָה כַּיָּדוּעַ לְךָ, אַךְ אַהֲבָתְךָ אִלְּצַנִי לִכְתֹּב לְךָ עַתָּה קֹדֶם הַסְּעֻדָּה, כִּי מֵאֵת ה' הָיְתָה כִּי עָסַקְתִּי בִּכְתִיבַת תּוֹרָה בְּעִנְיָן הַלִּמּוּד הַקָּדוֹשׁ שֶׁל "אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי", אֲשֶׁר דִּבַּרְתִּי מִזֶּה אֶתְמוֹל בִּסְעֻדָּה שְׁלִישִׁית, שֶׁהוּא בְּחִינַת קִימַת חֲצוֹת לַיְלָה, שֶׁבָּזֶה תְּלוּיָה הַגְּאֻלָּה, בְּחִינַת "כַּחֲצוֹת לַיְלָה אֲנִי יוֹצֵא" וְכוּ'. וּמִדֵּי כָּתְבִי נִזְכַּרְתִּי בְּאַהֲבָתְךָ, כִּי יָדַעְתִּי שֶׁאַתָּה צָרִיךְ מְאֹד לְדִבּוּרִים אֵלּוּ, בִּפְרָט שֶׁכָּל הַחִדּוּשִׁים שֶׁחִדַּשְׁתִּי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בָּעִתִּים הַלָּלוּ, חִדּוּשִׁים נִפְלָאִים בִּישׁוּעָתוֹ הַגְּדוֹלָה הַכֹּל נִתְגַּלְגֵּל עַל יָדְךָ, עַל יְדֵי הַמִּכְתָּב שֶׁהִגִּיעַ לִי מֵאִתְּךָ בְּעֶרֶב שַׁבַּת קֹדֶשׁ סָמוּךְ לָעֶרֶב עַל יְדֵי יְדִידִי רַבִּי נַחְמָן הַיְיסִינֶיר, כַּאֲשֶׁר סִפַּרְתִּי לְךָ קְצָת מִזֶּה בִּהְיוֹתְךָ פֹּה. עַל כֵּן אָמַרְתִּי וִיהִי מָה אָרוּצָה דְּבָרַי אֵלֶּה אֵלֶיךָ. אוּלַי אֶזְכֶּה לְעוֹרֶרְךָ מִשְּׁנָתְךָ, לְהַחֲיוֹתְךָ וּלְחַזֶּקְךָ. הָקִיצָה בְּנִי הָקִיצָה, אַל יְבַהֲלוּךָ רַעְיוֹנְךָ מִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, דַּע וְהַאֲמֵן שֶׁכָּל הַנְּקֻדּוֹת טוֹבוֹת שֶׁלְּךָ יְקָרִים מְאֹד מְאֹד אֶצְלוֹ יִתְבָּרַךְ, וְאַתָּה יָכוֹל לְהַחֲיוֹת אֶת עַצְמְךָ בָּהֶם תָּמִיד. וְלִכְנֹס לְכַף זְכוּת בֶּאֱמֶת, בִּבְחִינַת "וְעוֹד מְעַט וְאֵין רָשָׁע" וְכוּ'. זְכֹר זְכֹר הֵיטֵב דִּבּוּרִים נוֹרָאִים אֵלּוּ, וְאַל יִהְיוּ יְשָׁנִים אֶצְלְךָ חַס וְשָׁלוֹם, רַק חֲזֹר חֲזֹר אוֹתָם הֵיטֵב הֵיטֵב, וּבְכָל יוֹם יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים. וְנִכְסַפְתִּי מְאֹד לִכְתֹּב וּלְהַעְתִּיק לְךָ קְצָת מִמָּה שֶׁכָּתַבְתִּי בָּזֶה, אַךְ הוּא מֵהַנִּמְנָע, כִּי אֵין הַזְּמַן מַסְפִּיק. אַךְ קִוִּיתִי לַה', כְּשֶׁתִּהְיֶה פֹּה עַל שַׁבַּת־קֹדֶשׁ, הַבָּא עָלֵינוּ לְטוֹבָה, נְדַבֵּר מִזֶּה, בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, בְּתוֹסֶפֶת שְׁאָר שִׂיחוֹת קְדוֹשׁוֹת, שֶׁיַּזְמִין הַשֵּׁם יִתְבָּרַךְ לְתוֹךְ פִּינוּ, הַנּוֹבְעִים מִמְּקוֹר חָכְמָה הַקָּדוֹשׁ וְהַנּוֹרָא מְאֹד מְאֹד. וְתוֹדִיעֵנִי מִיָּד אִם תִּהְיֶה פֹּה עַל שַׁבַּת קֹדֶשׁ, כִּי נִכְסַפְתִּי מְאֹד שֶׁתִּהְיֶה פֹּה עַל שַׁבָּת זֶה, רַק אִם יֵשׁ לְךָ עִכּוּב מֵחֲמַת הַחֲתֻנָּה שֶׁל גִּיסְךָ, בְּוַדַּאי אִי אֶפְשָׁר לְךָ לָבוֹא, וְאֹנֶס רַחֲמָנָא פַּטְרֵיהּ וְתָבוֹא אִם יִרְצֶה הַשֵּׁם בְּאֵיזֶה שַׁבָּת אַחֵר, אַךְ אִם לֹא תִּהְיֶה הַחֲתֻנָּה מִיָּד, מֵהָרָאוּי שֶׁתָּבוֹא לְשָׁלוֹם כַּנַּ"ל. וְתִכְתֹּב לִי דַּעְתְּךָ בָּזֶה.
—
bound to the walls of my heart
[נִצְמָד בְּקִירוֹת לְבָבִי — the root nitzmed appears in Bamidbar 25:3 for the illicit attachment of Israel to Baal Pe'or — a deeply negative Talmudic association. Here Reb Nussun uses the same root for its radical redemption: the holy bond of a father to his son, written into the very walls of the heart. The language of dangerous attachment becomes the language of sacred love].
Peace to you — do not fear — be strong and resolute!
Know, my beloved son — that I have still not received your letter today. And
today is Sunday — which you know that I am weak — and my mind is not clear as
is known to you. But my love for you compelled me to write to you now before
the meal — for it was from Hashem that I was engaged in writing Torah about the
holy study of I will sing to my G-d while I yet exist — which I
spoke of yesterday at the third Shabbos meal — which is in the aspect of
the rising at midnight
[בְּחִינַת קִימַת חֲצוֹת לַיְלָה — the Tikun Chatzos
midnight vigil for the Shechinah in exile. The Talmudic teaching (Brochos 3b)
that Hashem mourns at the first watch of the night is the spiritual ground of
the midnight rising. The new dimension of the azamra Torah: it is from
the midnight of one's lowest point that the going-out of redemption begins]
— upon which redemption depends — in the aspect of
at about midnight I will go out
[כַּחֲצוֹת לַיְלָה אֲנִי יוֹצֵא — Sh'mos 11:4: Moshe's
declaration to Pharaoh before the plague of the firstborn. The word
kachatzos — at about midnight — connects the midnight moment to the
act of going out, of exodus, of redemption]
and so forth. And as I was writing — I was reminded of my love for you — for
I knew that you are very much in need of these words. Especially since
all the new teachings I developed with the help of Hashem
Yisborach at these times — wondrous new teachings in His great salvation — all
of it came about through you — through the letter that reached me from
you on Erev Shabbos Kodesh close to evening through my friend Rabbi Nachman
HaYisiner — as I told you a little of this when you were here.
Therefore I said —
whatever the outcome — I will run these words to you
[וִיהִי מָה אָרוּצָה דְּבָרַי אֵלֶּה אֵלֶיךָ — an
echo of Sh'muel II 18:19-23: Achima'atz son of Tzadok said to Yoav: "let me
now run and bring the king tidings" — Yoav refused — but Achima'atz pressed:
viy'hi mah aruzah — "and whatever it will be — let me run." And
then: "so Achima'atz ran." The image is of the messenger who cannot be
stopped, who must run with the news regardless of the outcome. Reb Nussun
casts himself as Achima'atz — unable to withhold these words from Yitzchok
even in his weakness — viy'hi mah — and whatever comes of it —
he runs].
Perhaps I will merit to awaken you from your sleep — to revive you and
strengthen you. Awaken, my son — awaken! Do not let your
thoughts frighten you from whatever passes over you. Know and believe
that all your good points are very, very precious in His eyes — and you can
revive yourself through them always. And to enter into genuine merit — in the
aspect of
and yet a little while and there is no wicked one
[וְעוֹד מְעַט וְאֵין רָשָׁע — Tehillim 37:10: even
the *rasha* aspect dissolves with a small additional turning toward the good
point]
and so forth. Remember — remember well these awesome words — and do not let
them seem old — rather return to them and return — well, well — and each day
let them be in your eyes as new. And I longed greatly to copy for you a
little of what I wrote about this — but it is impossible — for there is
insufficient time. But I hoped in Hashem — when you will be here for the
coming Shabbos Kodesh — we will speak of this — with the help of Hashem
Yisborach — together with additional holy conversations — flowing from the
holy and very awesome source of wisdom. And inform me immediately if you will
be here for Shabbos Kodesh — for I longed greatly that you be here for this
## Segment 4
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה רַבָּה.
Shabbos — only if there is a delay because of your brother-in-law's wedding
— certainly you cannot come — and
## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.
## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. גַּם אֲלֵיהֶם נֶאֶמְרוּ כָּל הַדְּבָרִים הַנַּ"ל, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'.
one who is under compulsion — the Merciful One exempts him
## Segment 7
וְהִנֵּה עַתָּה כְּבָר קִבַּלְתִּי מִכְתָּבְךָ, וְהָיָה לִי לְנַחַת. וּכְפִי הַנִּרְאֶה מִמִּכְתָּבְךָ לֹא תּוּכַל לִהְיוֹת פֹּה עַל שַׁבַּת קֹדֶשׁ הַבָּא עָלֵינוּ לְטוֹבָה. וּבְוַדַּאי הַכֹּל לְטוֹבָה, הַשֵּׁם יִתְבָּרַךְ יַעַזְרְךָ שֶׁתִּשְׂמַח שָׁם בְּבֵיתְךָ וְעַל הַחֲתֻנָּה, כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם. וְכָל כַּוָּנָתִי בְּמִכְתָּב זֶה כְּדֵי לְשַׂמֵּחַ נַפְשְׁכֶם בִּישׁוּעָתוֹ הַגְּדוֹלָה אֲשֶׁר הוּא עוֹזֵר לָנוּ בְּכָל עֵת, כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים נד) "הִנֵּה אֱלֹקִים עוֹזֵר לִי" וְכוּ'. וִיבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ וְיִבְטַח בּוֹ, שֶׁכַּאֲשֶׁר הֵחֵל הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת חַסְדּוֹ עִמּוֹ, כֵּן יִגְמֹר בַּעֲדוֹ, כִּי הָיָה לוֹ נֵס גָּדוֹל וִישׁוּעָה נִפְלָאָה. הַשֵּׁם יִתְבָּרַךְ יְזַכֵּהוּ שֶׁיָּבִין עַל יְדֵי זֶה רְמָזִים גְּדוֹלִים לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בְּכָל עֵת, מִכָּל מָקוֹם שֶׁהוּא. וּמֵחֲמַת אִישׁוֹן לַיְלָה אֵין לְהַאֲרִיךְ יוֹתֵר. וְהַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח נַפְשְׁכֶם לָנֶצַח.
[אֹנֶס רַחֲמָנָא פַּטְרֵיהּ — Bava Kamma 28b: the
Talmudic principle that the Merciful One exempts under unavoidable compulsion.
Applied with characteristic lightness: if the wedding is unavoidable, Hashem
exempts the son from coming to his father on this particular Shabbos]
— and come, if Hashem wills, on some other Shabbos.
The words of your father — who seeks your welfare with great love.
Nussun of Breslov.
[Translator's Note: Overview: Parshas B'shalach, Sunday. *Machmad einai*: the
prophetic term from Yechezkel 24 for the thing most precious — applied as the
highest endearment. *Nitzmed b'kirot levavi*: the root of Baal Pe'or's illicit
attachment radically redeemed as the language of holy paternal love. *Viy'hi
mah aruzah*: Achima'atz of Sh'muel II 18 — the messenger who cannot be stopped,
who runs whatever the outcome. *Kimat chatsos layla* — the midnight dimension
of *azamra* — redemption hangs on the midnight rising. *V'od me'at v'ein rasha*
(Tehillim 37:10). *Anuss Rachmana patrei*. Postscript: *chedvas Hashem hi
ma'uzchem* (Nechemiah 8:10). *Hinei Elokim ozer li* (Tehillim 54:6) — the
present-tense divine help.
Key Themes
Machmad Einai / Nitzmed — Yechezkel 24 / Bamidbar 25
*Machmad einayim*: Yechezkel's term for the thing most precious (wife and
Temple) — applied as highest endearment.
*Nitzmed*: the root of Baal Pe'or's
dangerous attachment radically redeemed — the same word for the holy bond
of a father's love written into the walls of the heart.]
## Segment 8
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]