# קג
קג
Source: https://ajew.org/reader/alim-litrufa/2/103
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' פְּקוּדֵי תקצ"ג.
To: My beloved son, my dear one. [Yitzchok]
Your letter I received on the night of Shabbos Kodesh before the Kiddush —
## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one.
## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּלֵיל שַׁבַּת קֹדֶשׁ קֹדֶם הַקִּדוּשׁ, גַּם הָאִגֶּרֶת מִידִידִי רַבִּי הֶערָא נֵרוֹ יָאִיר, וְהָיָה לִי לְנַחַת, וְעַתָּה אֵין לְחַדֵּשׁ דָּבָר וְכוּ'. וְהִנֵּה לְהַחֲיוֹת אוֹתְךָ בְּדִבְרֵי אֱמֶת אֵין הַפְּנַאי מַסְכִּים עַתָּה, וּכְבָר שָׁמַעְתָּ הַרְבֵּה שֶׁיֵּשׁ בָּהֶם דַּי לְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת, אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא. כִּי כָּל מַה שֶּׁדִּבַּרְנוּ הַרְבֵּה שֶׁצְּרִיכִין לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל נְקֻדָּה וּנְקֻדָּה טוֹבָה, וּבְיוֹתֵר בַּמֶּה וְכוּ' וְשֶׁהִצִּילָנוּ מֵהִתְנַגְּדוּת עַל עֶצֶם הָאֱמֶת וְכוּ', הַכֹּל אֵינָם דְּבָרִים בְּעָלְמָא חַס וְשָׁלוֹם, רַק הָעִקָּר לֵילֵךְ בָּהֶם וּלְקַיְּמָם. וְהָעִקָּר בְּעֵת שֶׁצַּר לְהָאָדָם בְּדַעְתּוֹ בֶּאֱמֶת מֵחֲמַת קִלְקוּלָיו חַס וְשָׁלוֹם וְכַיּוֹצֵא, אָז צָרִיךְ בְּיוֹתֵר לְהַחֲיוֹת אֶת עַצְמוֹ בְּכָל זֶה, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה לְשִׂמְחָה, שֶׁכָּל מַה שֶּׁמִּתְגַּבֵּר עָלָיו בְּיוֹתֵר הַיָּגוֹן וַאֲנָחָה, וְרוֹצֶה לְהַפִּיל עָלָיו עַצְבוּת וּמָרָה שְׁחוֹרָה מֵחֲמַת שֶׁעָשָׂה מַה שֶּׁעָשָׂה, יַהֲפֹךְ הַכֹּל לְשִׂמְחָה. וְיֹאמַר בְּלִבּוֹ, אַדְּרַבָּא הֲלֹא אַף עַל פִּי כֵן זָכִיתִי וְאַף עַל פִּי כֵן אֵינִי מִתְנַגֵּד כְּלָל, וְאִם שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי, נָאוָה אֲנִי בְּמַעֲשֵׂי רַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק וְקָדוֹשׁ לִבְרָכָה, וְגַם בְּמַעֲשַׂי יֵשׁ בָּהֶם נָאִים. וּכְעֵין שֶׁפֵּרֵשׁ רַשִּׁ"י שָׁם בִּמְקוֹמוֹ עַל פָּסוּק זֶה (שִׁיר הַשִּׁירִים א), וּכְבָר דִּבַּרְתִּי תְּהִלָּה לָאֵל הַרְבֵּה בְּעִנְיָן זֶה, בַּשַּׁבָּתִים הַסְּמוּכִים שֶׁעָבְרוּ. נָא בְּנִי חֲבִיבִי, לֵךְ בְּדֶרֶךְ זֶה לְהַחֲיוֹת וּלְשַׂמֵּחַ נַפְשְׁךָ בְּכָל עֵת, וְלַהֲפֹךְ הַיָּגוֹן וַאֲנָחָה דַּיְקָא לְשִׂמְחָה, וְעַל יְדֵי זֶה תּוּכַל עֲדַיִן לְחַזֵּק עַצְמְךָ לַעֲסֹק בְּתוֹרָה וּתְפִלָּה בְּשִׂמְחָה, וְלַה' הַיְשׁוּעָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְכָל הָעֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת, הַכֹּל בִּזְכוּתוֹ וְכֹחוֹ הַגָּדוֹל וְהַנּוֹרָא מְאֹד, כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ בְּפֵרוּשׁ. וְדַי בָּזֶה כָּעֵת.
as well as the letter from my friend Rabbi Hera — may his light shine — and
## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה וּמְחַכֶּה לְהַחֲיוֹתְךָ וּלְשַׂמֶּחֲךָ בִּישׁוּעַת ה', אֲשֶׁר זָכִינוּ לִשְׁאֹב מַיִם חַיִּים כָּאֵלֶּה מִמַּעְיְנֵי הַיְשׁוּעָה.
it was a comfort to me. And now there is nothing new to add. And behold — to
revive you with true words — the time does not now permit it. And you have
already heard much that suffices to revive and gladden your soul at every time
— however it is, however it is. For all that we spoke much about — that one
must revive oneself through every good point — and especially in the matter of
what we merited and that we were saved from opposition to the very truth itself
— all of it is not mere empty words — but the essential thing is to walk by
them and fulfil them. And the essential thing —
at the time when a person is truly distressed because of
his failings — precisely then he needs more to revive himself through all of
this — and to turn the grief and sighing into joy — for all that grows
stronger upon him — the grief and sighing — and seeks to cast upon him sadness
and melancholy because of what he has done — he should turn all of it into joy.
And let him say in his heart: on the contrary — even so I merited and even
so I do not oppose at all. And
even if I am dark in my deeds — I am comely through the
deeds of our awesome Rebbe — of blessed and holy memory — and also in my
own deeds there are comely ones
[אִם שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי נָאוָה אֲנִי
בְּמַעֲשֵׂי רַבֵּנוּ — from Shir HaShirim 1:5: Shechorah ani v'navah
— "I am dark but comely." The verse of the beloved who acknowledges her
darkness — tanned by the sun, dark as the tents of Kedar — while asserting
her comeliness: "yet comely as the curtains of Shlomo." Rashi explains: the
dark tents are the deeds that are flawed; the comely curtains are the
holiness of the Shechinah's dwelling. Reb Nussun applies it as a daily
spiritual practice: even one whose own deeds are dark may say — I am comely
through the holy deeds and teachings of the Rebbe, and even in my own deeds
there is some comeliness. Darkness and beauty coexist in a single breath —
the verse does not demand perfection as the condition of beauty]
[Shir HaShirim 1:5 — see Rashi there].
And I have already spoken — praise be to G-d — much about this matter on
the nearby Shabbosos that have passed. Please, my beloved son — go in this
path to revive and gladden your soul at every time — and to turn the grief
and sighing precisely into joy — and through this you will still be able to
strengthen yourself to engage in Torah and prayer with joy. And to Hashem
is salvation — that everything will be turned for good.
And all the sins will be turned to merits — all of it
through his merit and his great and very awesome power
[וְכָל הָעֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת —
all sins transformed into merits through the Rebbe's merit and power. The
weight of direct transmission: kasher shamati mipihu hakadosh b'ferush
— as I heard from his holy mouth explicitly. Not deduction but a direct
statement the Rebbe made in Reb Nussun's personal hearing, preserved here]
— as I heard from his holy mouth explicitly. And this suffices for now.
The words of your father — who waits and hopes to revive you and gladden
## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.
## Segment 6
וְשָׁלוֹם לְכָל אַנְשֵׁי־שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה, וּבִפְרָט לִידִידִי בֶּן אֲחוֹתִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק אַיְיזִיק נֵרוֹ יָאִיר. חֲזַק וֶאֱמַץ, וּבְטַח בַּה' שֶׁיִּשְׁלַח לְךָ רְפוּאָה שְׁלֵמָה מְהֵרָה, וְאַל תַּעֲסֹק בִּרְפוּאוֹת, אַף גַּם לְהַעֲמִיד עֲלוּקוֹת, תְּצַוֶּה לְהַעֲמִידָם לְשׂוֹנְאֶיךָ וּלְאוֹיְבֶיךָ, וְאַתָּה תְּקַבֵּל רְפוּאָה מֵאֵת ה' מִן הַשָּׁמַיִם. וּתְחַזֵּק עַצְמְךָ מֵעַתָּה לַעֲסֹק בַּתּוֹרָה בְּכָל יוֹם מְעַט אוֹ הַרְבֵּה, עַל כָּל פָּנִים לֹא יַעֲבֹר עָלֶיךָ יוֹם כָּל יְמֵי חַיֶּיךָ בְּלִי עֵסֶק הַתּוֹרָה חַס וְשָׁלוֹם. וְהָעִקָּר לִלְמֹד פּוֹסֵק בְּכָל יוֹם וָיוֹם, חֹק וְלֹא יַעֲבֹר, כָּל יְמֵי חַיֶּיךָ, וְגַם לְרַבּוֹת לַעֲסֹק בִּתְפִלּוֹת וּתְחִנּוֹת וּבַקָּשׁוֹת בְּכָל יוֹם וָיוֹם, וְלִתֵּן צְדָקָה כְּפִי כֹּחֲךָ, וּמְעַט יוֹתֵר מִכֹּחֲךָ, וְאָז טוֹב לְךָ בָּזֶה וּבַבָּא לָנֶצַח. כִּי יְמֵי חַיֵּינוּ הֶבֶל כְּצֵל עוֹבֵר וְכוּ', וְלֹא יִשָּׁאֵר מֵאִתָּנוּ כִּי אִם מְעַט הַטּוֹב שֶׁנַּחֲטֹף בִּימֵי הֶבֶל הָאֵלֶּה, וְיִהְיֶה לָנוּ לְשָׁלָל גָּדוֹל אַחַר כָּךְ כִּי יָבוֹא קִצֵּנוּ. טוֹב לְגֶבֶר לָשִׂים כָּל מְגַמָּתוֹ רַק עַל זֶה וּלְשַׂמֵּחַ נַפְשׁוֹ בָּזֶה כָּל יָמָיו, וְאָז יִהְיֶה אַחֲרִיתוֹ טוֹב לָנֶצַח.
you in the salvation of Hashem — who merited
to draw living waters such as these from the springs of
salvation
[אֲשֶׁר זָכִינוּ לִשְׁאֹב מַיִם חַיִּים כָּאֵלֶּה
מִמַּעְיְנֵי הַיְשׁוּעָה — a direct quotation of Yeshayahu 12:3:
u'sh'avtem mayim b'sasson mima'ayanei ha'yeshuah — "and you shall
draw water in joy from the springs of salvation." This verse is the central
verse of the great water-drawing ceremony — Simchas Beis HaSho'evah
— on Sukkos, perhaps the single most joyful moment in the entire Temple
calendar. The Mishnah (Sukkah 5:1) declares: "whoever has not seen the
Simchas Beis HaSho'evah has never seen joy in his life." Reb Nussun's closing
signature — "who merited to draw living waters from the springs of salvation"
— places the entire act of letter-writing within the framework of Yeshayahu's
Messianic vision of supreme joy: the letters themselves are drawn from these
very springs].
Nussun of Breslov.
[Translator's Note: Overview: Parshas Pekudei, Monday. *Shechorah ani v'navah*
(Shir HaShirim 1:5) with Rashi — darkness and beauty in one breath. *Kol
ha'avonos yithapchu lizchuyos* — heard from the Rebbe's holy mouth explicitly.
The closing signature is now identified as Yeshayahu 12:3 — *ushavtem mayim
b'sasson mima'ayanei ha'yeshuah* — the verse of *Simchas Beis HaSho'evah*,
the most joyful moment in the Temple calendar. Letter-writing itself placed
within the framework of Messianic joy. *Tov lagever* (Eichah 3:27-28) with its
fuller context: *yeshev badad v'yiddom* — bear the yoke, sit in stillness —
the counsel of Eichah transformed into the counsel of focused aspiration
toward Torah and prayer.
Key Themes
Shechorah Ani V'navah — Shir HaShirim 1:5 / Rashi
"I am dark but comely." Dark in my own deeds, comely through the Rebbe's
deeds — and even in my own deeds there is comeliness.
Darkness and beauty
held together in one breath: the verse that does not demand perfection as
the condition of beauty.]
## Segment 7
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]