קו

To: My beloved son, my dear one. [Yitzchok] Your letter I received on Wednesday at evening — and it was to me a sorrow and a gladness — and I longed immediately to reply — but I was not presented with a traveller until now. And even now I am very hurried — and at this very hour

My beloved son, my dear one.

I arose from the table of the third Shabbos meal — and I rushed to fulfil your

wish to reply — even though you will be here soon with the help of Hashem Yisborach. And behold — now I have no words for I am greatly occupied [כִּי טָרִידְנָא טוּבָא — Talmudic Aramaic: literally "for I am greatly occupied/pressed" — a phrase found across the Babylonian Talmud (Bava Basra and elsewhere) for the state of being heavily burdened with matters. The natural slip into Aramaic — the language of the Talmud and of the Zohar — flows spontaneously into the intimate correspondence without ceremony, as when the Zoharic phrases enter. The scholar's tongue reaches for the scholarly register in a moment of genuine press] with the matter of the wedding and other affairs — and especially with the matter of the building of the Kloyz in Uman [בִּנְיַן הַקְּלוֹיז בְּאוּמַאן — the holy house of study at the Rebbe's resting place in Uman, whose construction has been a recurring preoccupation throughout the collection. Reb Nussun is very, very longing and yearning that they merit at least to pray in it on the coming Rosh Hashana] — which I am very, very longing and yearning that we merit at least to pray in it on the coming Rosh Hashana. And how very great are His wonders, Yisborach — that precisely now amid the abundance of my burdens — I see the budding of a horn of salvation [צְמִיחַת קֶרֶן יְשׁוּעָה — from the Sh'moneh Esray: the thirteenth blessing — es tzemach David avd'cha m'heirah tatzmia'ach v'karno tarum bishuasecha — "the shoot of David Your servant speedily cause to sprout — and raise his horn through Your salvation." The image of the horn sprouting — new growth emerging from what appeared barren — as the sign of imminent salvation. The pressure of burdens is itself the soil of the sprouting] — that there is hope with the help of Hashem Yisborach regarding this — and I am strong now in the will and the yearning — and I hoped in Hashem that in the great power of His wonders He will help us for the sake of His Name — to bring it from potential to actual speedily. The upright shall see and rejoice — and the devout shall exult in song [יִרְאוּ יְשָׁרִים וְיִשְׂמָחוּ, וַחֲסִידִים בְּרִנָּה יָגִילוּ — Tehillim 107:42 and the High Holy Day liturgy. The verse of the righteous who see Hashem's salvation and exult. Reb Nussun already sees the budding and already anticipates the communal joy of the upright who will witness the completion]. And in my estimation — through this very thing it is fitting for you to gladden your soul now — for it is not a small thing what I have written you now — for it is wondrous matters — perfect in knowledge [נוֹרְאוֹת נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: miflaos temim dei'im — "the wondrous works of the One who is perfect in knowledge." Elihu's declaration about Hashem's wonders: the One who knows all perfectly is the One who performs them. Applied to the unfolding of the Uman Kloyz story: the budding of salvation in the midst of burdens is the hallmark of divine perfect knowledge] [Iyov 37:16]. And if Hashem wills — when you are here — I will tell you a little of the wonders of Hashem in this matter. And when Hashem executes all His work [וְהָיָה כִּי יְבַצַּע ה' אֶת כָּל מַעֲשֵׂהוּ — Yeshayahu 10:12: v'hayah ki y'vatzea Hashem es kol ma'aseihu al Har Tziyon v'al Yerushalayim — "and it shall come to pass when the Lord has completed all His work on Mount Zion and on Yerushalayim." The verse of divine completion: when Hashem finishes all He is doing for Zion and Yerushalayim — the vindication of Israel and the punishment of her enemies — then His glory will be made known. Reb Nussun applies it to the Uman Kloyz: when Hashem completes His work — when the building stands — then we will tell His praises] — we will recount the praises of Hashem and His might and His wonders that He performed with us — to give us life forever — not for our sake but for His sake [לֹא לְמַעֲנֵנוּ כִּי אִם לְמַעֲנוֹ — Tehillim 115:1: lo lanu Hashem lo lanu ki l'shimcha ten kavod — "not to us, Hashem, not to us — but to Your Name give glory." All Hashem's actions are for His Name's honour, not for our merit. The entire Uman building project and all its wonders are framed within this ultimate declaration: it is His Name He acts for]. And behold — my eyes now wait at every moment to see you speedily in life and in peace — and face to face I will speak with you [פֶּה אֶל פֶּה אֲדַבֵּר בְּךָ — Bamidbar 12:8: Hashem's declaration about Moshe — "face to face I speak with him." The language of the most intimate divine communication applied to the longing of a father for his son: Reb Nussun yearns for the direct, face-to-face transmission that letters cannot replace]. If it is possible that you come immediately — how good. Beyond this it is impossible now to extend. Be strong and resolute — and gladden your soul at every time — and trust in Hashem — for He will not abandon you — for everything is for your good — with the help of Hashem Yisborach. Nussun of Breslov. [Translator's Note: Overview: Motzoei Shabbos, the 31st day of the Omer. *Taridan tuba*: now identified as Talmudic Aramaic — the scholar's tongue reaching naturally for the language of the Talmud under genuine pressure. The Uman Kloyz burning preoccupation. *Tzmichas keren yeshuah* (the Sh'moneh Esray). *Yiru y'sharim v'yismachu* (Tehillim 107:42). *Niflaos temim dei'im* (Iyov 37:16). *V'hayah ki y'vatzea Hashem*: now identified as Yeshayahu 10:12 — the promise of divine completion when Hashem finishes all His work for Zion and Yerushalayim. *Lo l'ma'aneinu ki im l'ma'ano* (Tehillim 115:1). *Peh el peh adaber* (Bamidbar 12:8). Key Themes Taridan Tuba — Talmudic Aramaic "I am greatly occupied" — a phrase from the Babylonian Talmud (Bava Basra and elsewhere). The scholar's tongue reaches naturally for the register of Talmudic Aramaic under genuine pressure — the same spontaneous crossing as when Zoharic phrases enter the personal correspondence without ceremony.]

Nussun of Breslov.