# קח
קח
Source: https://ajew.org/reader/alim-litrufa/2/108
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בְּהַעֲלֹתְךָ תקצ"ג.
To: Peace to my beloved son, my dear one — may his light shine. [Yitzchok]
Your letter I received now — and it was a comfort to me — seeing that words of
## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר.
truth have entered your heart. And all that you write about the bitterness of
your heart is nothing new in my eyes — for I already know and have heard very,
## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי עַתָּה, וְהָיָה לִי לְנַחַת, בִּרְאוֹתִי שֶׁנִּכְנְסוּ דִּבְרֵי אֱמֶת בְּלִבְּךָ. וְכָל מַה שֶּׁאַתָּה כּוֹתֵב מִמְּרִירוּת לִבְּךָ אֵין כָּל זֶה חָדָשׁ בְּעֵינַי, כִּי כְּבָר אֲנִי יוֹדֵעַ וְשָׁמַעְתִּי הַרְבֵּה הַרְבֵּה בְּפֵרוּשׁ וּבְרֶמֶז מִפִּיו הַקָּדוֹשׁ, אֲשֶׁר כָּאֵלֶּה וְכָאֵלֶּה הַהֶכְרֵחַ שֶׁיַּעֲבֹר עַל כָּל מִי שֶׁרוֹצֶה לִגַּע וּלְהָרִיחַ בְּרֵיחַ יִרְאַת ה', כַּמְבֹאָר מִזֶּה הַרְבֵּה בִּסְפָרָיו הַקְּדוֹשִׁים, וּבִפְרָט בְּהַשִּׂיחָה הַנִּדְפֶּסֶת בְּלִקּוּטֵי תִּנְיָנָא סִימָן (נ"א) [מ"ח] הַמַּתְחִיל כְּשֶׁאָדָם נִכְנָס בַּעֲבוֹדַת ה' וְכוּ', עַיֵּן שָׁם הֵיטֵב כָּל דִּבּוּר וְדִבּוּר וּבַסִּימָנִים הַסְּמוּכִים נ"ב נ"ג נ"ד וְכוּ', גַם בְּלִקּוּטֵי א' בְּסִימָן ע"ב וּבִשְׁאָרֵי מְקוֹמוֹת וּבִפְרָט בַּמֶּה שֶׁעֲזָרַנִי ה' לְחַדֵּשׁ בְּהַסְּפָרִים הַנִּכְתָּבִים וּבְכָל הָאִגְּרוֹת שֶׁכָּתַבְתִּי לְךָ עַד הֵנָּה, וְכָל מַה שֶּׁשָּׁמַעְתָּ מִפִּי. מִכֻּלָּם תּוּכַל לְהָבִין, שֶׁהוּא מַעֲשֶׂה גְּדוֹלָה עֲמֻקָּה וְנוֹרָאָה מְאֹד מְאֹד, מַה שֶּׁנַּעֲשֶׂה עִם הָאָדָם בְּזֶה הָעוֹלָם, וְעִם כָּל אֶחָד נַעֲשֶׂה מַה שֶּׁנַּעֲשֶׂה, אֲשֶׁר אֲפִלּוּ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לֹא הָיָה יָכוֹל לַעֲמֹד עַל הַדְּבָרִים מַה שֶּׁנַּעֲשֶׂה עִם הָאָדָם בְּזֶה הָעוֹלָם כְּמוֹ שֶׁכָּתוּב (קֹהֶלֶת ג) "מִבְּלִי אֲשֶׁר יִמְצָא אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹֹקִים" וְכוּ'. וּכְתִיב (שָׁם ח) "בִּשְׁבִיל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא, וְגַם אִם יֹאמַר הֶחָכָם לָדַעַת לֹא יוּכַל לִמְצֹא". וְכָל זֶה כָּלוּל וּמְרֻמָּז בַּמֶּה שֶׁהִזְכַּרְנוּ בְּשָׁבוּעוֹת הַקָּדוֹשׁ הֶעָבַר בְּעִנְיַן דַּרְכֵי הַמִּשְׁפָּט שֶׁל הַשֵּׁם יִתְבָּרַךְ שֶׁאִי אֶפְשָׁר לְהַשִּׂיגָם, כִּי אִם מִי שֶׁהִשְׁלִיךְ עַצְמוֹ לְעַבְדוּת גָּמוּר, בִּתְמִימוּת וּפְשִׁיטוּת וְכוּ' שֶׁהִשִּׂיג דַּרְכֵי ה' וְכוּ'. וְיוֹתֵר עֲזָרָנוּ הַשֵּׁם יִתְבָּרַךְ לְדַבֵּר בִּסְעֻדָּה שְׁלִישִׁית שֶׁל אֶתְמוֹל דְּבָרִים נִפְלָאִים עֲמֻקִּים וּתְמִימִים מְאֹד, כַּאֲשֶׁר יְסַפֵּר לְךָ מְעַט דִּמְעַט מֵהֶם מוֹסֵר כְּתָב זֶה רַבִּי נַחְמָן מֵהַיְיסִין, וּמְאֹד הָמוּ מֵעַי לִי אֲשֶׁר לֹא זָכִינוּ שֶׁתִּשְׁמַע בְּעַצְמְךָ הַדְּבָרִים הָאֵלֶּה, אַךְ זֹאת נֶחָמָתֵנוּ כָּל מַה שֶּׁשָּׁמַעְתָּ עַד הֵנָּה בִּפְרָט בְּשָׁבוּעוֹת הָעָבַר. עַד הֵנָּה עֲזָרָנוּ רַחֲמָיו יִתְבָּרַךְ, וְאָנוּ מְחַכִּים שֶׁיּוֹסִיף נִפְלְאוֹתָיו וַחֲסָדָיו עִמָּנוּ בְּיֶתֶר שְׂאֵת עַד שֶׁנִּזְכֶּה לְאַחֲרִית טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי חַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם. וְהִנֵּה מַה מְּאֹד הֶחֱיֵיתִי נַפְשִׁי בְּעֵת שֶׁהָיָה יְדִידִי ר"ש נֵרוֹ יָאִיר בְּבֵיתִי, וְסִפֵּר שֶׁשָּׁמַע מֵאִתְּךָ כַּמָּה דִּבּוּרֵי תּוֹרָה מֵחַג הַשָּׁבוּעוֹת הֶעָבַר. כְּמוֹ חֵלֶב וָדֶשֶׁן שָׂבְעָה נַפְשִׁי מִזֶּה, כִּי בְּאֵלֶּה חָפַצְתִּי שֶׁתִּזְכֹּר וְתָשִׂיחַ בְּדִבְרֵי תּוֹרַת אֱמֶת, שֶׁאַתָּה שׁוֹמֵעַ מֵאִתִּי, תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים. וּתְהִלָּה לָאֵל עָשׂוּ רֹשֶׁם גָּדוֹל בְּלֵב ר"ש הַנַּ"ל. וּכְבָר סִפֵּר מֵהֶם עִם אֲחֵרִים, וְכָל זֶה הוּא רְצוֹנוֹ הַקָּדוֹשׁ זַ"ל לְהוֹדִיעַ לִבְנֵי הָאָדָם וְכוּ', לְכָל מִי שֶׁחָפֵץ לִשְׁמֹעַ בֶּאֱמֶת. וְתִרְאֶה לִשְׁלֹחַ לִי מִיָּד מְעוֹת נִדְבַת לִבְּךָ הַטּוֹב עַל הַבִּנְיָן הַקָּדוֹשׁ, גַּם אִם אֶפְשָׁר שֶׁתְּקַבֵּל מֵאַנְשֵׁי שְׁלוֹמֵנוּ רַב אוֹ מְעַט עַל הַבִּנְיָן מַה טּוֹב, כִּי אֲנִי צָרִיךְ עַתָּה הוֹצָאוֹת רַבּוֹת לִגְמֹר הַבִּנְיָן הַקָּדוֹשׁ וְלַה' הַיְשׁוּעָה.
very much — explicitly and by allusion — from his holy mouth — that such and
such things must inevitably pass over every person who wishes
to touch and smell the fragrance of the fear of Hashem
[לִגַּע וּלְהָרִיחַ בְּרֵיחַ יִרְאַת ה' — a specific
and precise technical term from the Rebbe's teachings (Likutay Moharan II:48
and related). It is a deliberately modest formulation: not to attain fear of
Hashem, not even to taste it fully — but simply to touch it and
smell its fragrance. Even this minimally expressed aspiration —
to reach only as far as the scent of divine awe — is sufficient to bring down
the trials and struggles that inevitably accompany anyone who sets foot on the
path. The humility of the aspiration makes the severity of the accompanying
difficulties all the more striking: even one who wants only to smell the
fragrance must pass through all of this]
— as is explained much about this in his holy books. And especially in the
conversation printed in Likutay Tinyana section 48 — beginning "when a person
enters into divine service" — look there well, every single word — and at the
adjacent sections 52, 53, 54 — and also in Likutay Aleph section 72 and other
places — and especially in what Hashem Yisborach helped me to develop — and in
all the letters I have written you until now — and all that you have heard from
my mouth. From all of these you can understand that it is a very great, deep,
and awesome matter — what is done with a person in this world.
And with each one what is done, is done — such that even King Shlomo, peace
be upon him, was not able to grasp the things of what is done with a person
in this world — as it is written:
without his being able to find the deed that G-d has done
[מִבְּלִי אֲשֶׁר יִמְצָא אֶת הַמַּעֲשֶׂה אֲשֶׁר
עָשָׂה הָאֱלֹקִים — Koheles 3:11: "He has made everything beautiful in its
time — He has also placed eternity in their hearts — yet without their being
able to find the deed that G-d has done from beginning to end." Even with
eternity in the heart, the full scope of divine action remains beyond human
grasp]
[Koheles 3:11]
and so forth. And it is written:
even though a person toils to seek and does not find — and even if the
wise man says he knows — he will not be able to find
[בִּשְׁבִיל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא
יִמְצָא — Koheles 8:17. Even the wise man who declares he knows cannot find
the full depth of divine action. Together these two verses establish that even
Shlomo could not plumb what is done with a person in this world. The comfort
for Yitzchok: his confusion is not failure but depth]
[Koheles 8:17].
And all of this is included and hinted in what we mentioned on the past holy
Shavuos — regarding the ways of Hashem Yisborach's judgment that cannot be
grasped — except by one who has cast himself into complete servitude — in
sincerity and simplicity — who attained the ways of Hashem and so forth. And
further — Hashem Yisborach helped us to speak at the third Shabbos meal of
yesterday — wondrous, deep, and very sincere things — as the bearer of this
letter Rabbi Nachman from Hayisin will tell you a little from them. And
my innards greatly yearned
[וּמְאֹד הָמוּ מֵעַי לִי — a direct echo of Yirmiyahu
31:20: ki mi'dei davriy bo zachor ezkerenu, al kein hamu me'ai lo
— "for whenever I speak of him I remember him still — therefore my innards
are moved for him." The verse of Hashem's tender compassion for Efraim —
the child sent away whose memory moves Hashem's innards. Reb Nussun draws
on this most intimate expression of divine parental longing — hamu
me'ai — to describe his own yearning that Yitzchok had been present
to hear the Shabbos teachings. The father's longing for the absent son echoes
the divine Father's longing for the absent child Efraim]
— that you did not merit to hear these things yourself. But this is our
consolation — all that you have heard until now — and especially on the past
Shavuos.
Until now His mercies, Yisborach, have helped us — and we await that He will
add His wonders and kindnesses with us in yet greater measure — until we merit
a good end — for
the kindnesses of Hashem have not ended — and His mercies
never cease
[חַסְדֵי ה' לֹא תָמוּ וְלֹא כָלוּ רַחֲמָיו לְעוֹלָם
— Eichah 3:22: "the kindnesses of Hashem — truly they are not ended — truly
His mercies never fail." Yirmiyahu's sustaining faith amid destruction.
The ground of ongoing hope].
And behold — how greatly I revived my soul when my friend R'Sh — may his
light shine — was at my home — and told me that he heard from you several
Torah discourses from the past festival of Shavuos.
My soul was satisfied as with fat and richness
[כְּמוֹ חֵלֶב וָדֶשֶׁן שָׂבְעָה נַפְשִׁי — Tehillim
63:6: "as with fat and richness my soul shall be satisfied — and with lips
of jubilation shall my mouth praise." The Psalm of David in the wilderness
thirsting for Hashem — but finding the divine Presence. Applied to the news
of Yitzchok's Torah discourses: like the richest food satisfying the deepest
hunger]
[Tehillim 63:6]
— for in these I desired — that you remember and converse in the words of
true Torah that you hear from me —
my reins exulted when your lips spoke uprightly
[תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים
— Mishlai 23:16: "and my reins shall exult when your lips speak uprightly."
The verse of a father's joy at his son's righteous public speech — the
*kilyos* as the seat of deepest paternal feeling]
[Mishlai 23:16].
And praised be G-d — they made a great impression on the heart of R'Sh — and
he has already told of them to others. And all of this is his holy will — of
blessed memory — to make known to human beings — to all who desire to hear
in truth. And see to send me immediately the donation of your good heart for
the holy building — and also if it is possible that you collect from our
community a great deal or a little for the building — how good — for I need
now many expenses to complete the holy building — and to Hashem is salvation.
The words of your father — who awaits salvation and intercedes on your behalf.
Nussun of Breslov.
[Translator's Note: Overview: Parshas B'ha'aloscha. *Laga'a u'lehariach b'rei'ach
yiras Hashem*: now identified as a specific technical term from the Rebbe's
teachings — the deliberately modest aspiration of one who wishes only to
touch and smell the fragrance of divine awe. Even this minimally expressed
desire brings down the inevitable trials. *Hamu me'ai*: now identified as
Yirmiyahu 31:20 — the divine Father's parental longing for Efraim applied
to Reb Nussun's own longing for the absent son. Koheles 3:11 and 8:17. The
Shavuos teaching on the unknowable ways of judgment. *Chelev vadeshen* (Tehillim
63:6). *Ta'alozenah chilyosai* (Mishlai 23:16). *Chasday Hashem lo samu*
(Eichah 3:22). *Ma'atir ba'adchem*.
Key Themes
Laga'a U'lehariach — The Modest Aspiration
Not to attain fear of Hashem — not even to taste it — but merely to touch
it and smell its fragrance.
## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה וּמַעְתִּיר בַּעַדְכֶם.
This deliberately minimal aspiration is
sufficient to bring down the inevitable trials. The humility of the desire
makes the severity of the accompanying struggles all the more striking.]
## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.