# קיד
קיד
Source: https://ajew.org/reader/alim-litrufa/2/114
## Segment 1
קיד
Nussun of Breslov.
## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם א' רְאֵה תקצ"ג.
Overview: Parshas Va'eschanan, Sunday after midday. *Malko shel olam*: now identified as the precise rabbinic formula for divine kingship, with the *kal vachomer* logic: from what one observes in one's small local province, extrapolate to all the other provinces of the King of the Universe. *D'varim hamu'atim hamachazikim harbeh*: now identified as the Talmudic aesthetic of the pithy utterance with great weight — few words, great holding-power — and Reb Nussun marvels that this quality came to him as a divine gift, writing what had not entered his mind. The *tzaddikim shochnei afar*. The *harpatka'os* as divine hints. The *nisayon* of each person. *Hakosei minkudah shebalev*.
## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה, הַמּוֹסֵר כְּתָב זֶה נָחוּץ מְאֹד, וְגַם אֲנִי טָרוּד עַתָּה בְּכַמָּה דְּבָרִים וְאֵין בִּלְשׁוֹנִי מִלָּה לִכְתֹּב לְךָ, אִם אָמְנָם יֵשׁ לִי צַעַר הַרְבֵּה מִצַּעֲקַת מַכְאוֹבֶיךָ בְּמִכְתָּבְךָ, אַךְ זֹאת נֶחָמָתִי שֶׁתְּהִלָּה לָאֵל עוֹשִׂים רֹשֶׁם דְּבָרָיו הַקְּדוֹשִׁים זַ"ל שֶׁשְּׁמַעְתֶּם מִפִּי עַד שֶׁגַּם הַנִּגּוּן תָּקוּעַ בְּלִבְּךָ. וְכָךְ יָפֶה לְךָ, כִּי בֶּאֱמֶת לֹא דָּבָר רֵיק הוּא לְהִתְחַזֵּק אֵיךְ שֶׁהוּא אֵיךְ שֶׁהוּא כִּי זֶה הָעִקָּר, וּבָזֶה תָּלוּי כָּל הַיַּהֲדוּת; כִּי הַרְבֵּה נְפָשׁוֹת מְאֹד שָׁקְעוּ רַחֲמָנָא לִצְלַן עַל יְדֵי הַיֵּאוּשׁ שֶׁלָּהֶם, אֲשֶׁר לְכָל אֶחָד נִדְמֶה שֶׁיְּרִידָתוֹ גָּרוּעַ מִכָּל הָעוֹלָם וְכַיּוֹצֵא בְּמַחֲשָׁבוֹת אֵלּוּ, וְאַף עַל פִּי שֶׁהָיוּ חֲכָמִים קְצָת לֹא הוֹעִיל לָהֶם חָכְמָתָם אַדְּרַבָּא חָכְמָתָם קִלְקְלָה לָהֶם בְּיוֹתֵר רַחֲמָנָא לִצְלַן, וְהִנֵּה מֵאַחַר שֶׁתְּהִלָּה לָאֵל בְּחַסְדּוֹ הַגָּדוֹל יִתְבָּרַךְ דְּבָרָיו הַקְּדוֹשִׁים עָשׂוּ פֵּרוֹת בְּלִבְּךָ עַל כֵּן חֲזַק בְּנִי וַחֲזַק יוֹתֵר וְיוֹתֵר, וְתַאֲמִין שֶׁכָּךְ הוּא הָאֱמֶת לַאֲמִתּוֹ כְּמוֹ שֶׁכָּתַבְתָּ שֶׁכַּוָּנָתוֹ זִכְרוֹנוֹ לִבְרָכָה הָיָה עָלֶיךָ דַּיְקָא, וַאֲפִלּוּ עַל הַגְּרוּעִים הַרְבֵּה יוֹתֵר רַחֲמָנָא לִצְלַן. וּלְמַעַן הַשֵּׁם תְּקַיֵּם בְּכָל עֵת "מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי" וְכוּ', כַּאֲשֶׁר שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ שֶׁאָמַר שֶׁזֶּה הָעִקָּר (שִׂיחוֹת הָרַ"ן שב), וּבְיוֹתֵר תִּתְחַזֵּק בְּכָל כֹּחֲךָ בְּכָל מִינֵי עֵצוֹת לְשַׂמֵּחַ נַפְשְׁךָ בְּכָל מַה דְּאֶפְשָׁר, וּבִפְרָט בְּמִלֵּי דִּשְׁטוּתָא; וְתִסְמֹךְ עַל כֹּחוֹ שֶׁל זָקֵן דִּקְדֻשָּׁה, שֶׁהַכֹּל יִתְהַפֵּךְ לְטוֹבָה, כִּי עֲווֹנוֹת יִתְהַפְּכוּ לִזְכֻיּוֹת, כִּי ה' גָּדוֹל מְאֹד וְכוּ', שֶׁאִי אֶפְשָׁר לְדַבֵּר בָּזֶה כְּלָל, יָתֵר מִזֶּה אֵין לְהַאֲרִיךְ, וְדַי בָּזֶה כָּעֵת.
To: My beloved son, my dear one — may he live. [Yitzchok]
The bearer of this letter is in urgent need — and I too am preoccupied now
## Segment 4
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה בְּכָל עֵת.
with several matters — and I have no word on my tongue to write you. Although
I have great sorrow from the cry of your pain in your letter — but this is my
consolation — that praised be G-d in His great kindness, Yisborach,
his holy words — of blessed memory — have borne fruit in
your heart
[דְּבָרָיו הַקְּדוֹשִׁים זַ\"ל עָשׂוּ פֵּרוֹת
בְּלִבְּךָ — organic spiritual growth: the teachings have taken root and
produced fruit. The standard of genuine reception: not merely heard but grown
into the person, transforming the interior life from within]
— to the point that even the melody is fixed in your heart. And so it is
fitting for you — for in truth it is not an empty thing to strengthen oneself
— however one is, however one is — for this is the essential thing — and upon
this all of Judaism depends.
For very many souls have sunk — may the Merciful One
protect — through their own despair — for each one imagines that their
descent is worse than all the world's — and similar thoughts — and although
they were somewhat wise — their wisdom did not help them — on the contrary
their wisdom made things worse for them — may the Merciful One protect. And
behold — since praised be G-d His holy words have borne fruit in your heart
— therefore be strong, my son — be stronger and stronger. And believe that
this is the absolute truth — as you wrote —
that his intention — of blessed memory — was specifically
upon you
[שֶׁכַּוָּנָתוֹ זִכְרוֹנוֹ לִבְרָכָה הָיָה עָלֶיךָ
דַּיְקָא — the living Breslov principle of the universally personal address:
the Rebbe's teachings were given with a kavvanah that each individual should
feel the teaching is addressed to them specifically — dayka, precisely,
not generally. Yitzchok has experienced this: the teaching feels as though
it was written for him. Reb Nussun confirms: it was. The word dayka
— specifically — is the key: the Rebbe's intention was not a broadcast to
the crowd but a targeted address to each individual soul, however low they
have fallen. This is not comfort but metaphysical fact about how the Rebbe
taught]
— and even upon those far worse — may the Merciful One protect. And for the
sake of Hashem — fulfil at every time:
from the belly of the underworld I cried out
[מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי — Yona 2:3: Jonah's
prayer from the belly of the great fish. Cited in Sihos HaRaN 302 as the
essential practice, spoken explicitly from the Rebbe's holy mouth: this —
the cry from the lowest possible place — is the essential thing. The depth
of the place is itself the power of the cry]
[Yona 2:3 / Sihos HaRaN 302]
and so forth — as I heard from his holy mouth — that he said this is the
essential thing. And strengthen yourself more with all your strength through
all kinds of counsels to gladden your soul — and especially through words of
foolishness — and rely upon the strength of the Elder of Holiness — that
everything will be turned for good — for
sins will be turned to merits
— for
Hashem is very great
[כִּי ה' גָּדוֹל מְאֹד — echoing Tehillim 147:5:
gadol Adoneinu v'rav ko'ach — "great is our Lord and mighty in
power" — already applied to the Rebbe in Letter 104, now applied to Hashem
Himself. His greatness is precisely what makes the transformation of sins into
merits genuinely possible. And then the gesture of silence: she'i efshar
l'daber b'zeh klal — it is impossible to speak of this at all. Before
divine infinity, language must stop. The greatness of Hashem that enables
avonos yithapchu liz'chuyos is itself beyond all speech]
and so forth — which is impossible to speak of at all. Beyond this there is
no more to extend — and this suffices for now.
The words of your father — who waits for salvation at every time.
Nussun of Breslov.
[Translator's Note: Overview: Parshas Re'eh, Sunday. *Kavvanaso dayka*: now
identified as the living Breslov principle that the Rebbe's teachings were
addressed to each individual specifically — not a broadcast but a targeted
address to each individual soul. *Ki Hashem gadol me'od*: now identified as
echoing Tehillim 147:5, applied to Hashem Himself — His greatness is precisely
what enables the transformation of sins into merits — and then the gesture of
silence: it is impossible to speak of this at all. *Mibetin she'ol shivasi*
(Yona 2:3 / Sihos HaRaN 302). *Avonos yithapchu liz'chuyos*.
Key Themes
Kavvanaso Dayka — Personal Universal Address
The Rebbe's intention was *dayka* — specifically — upon each individual,
however low. Not a general broadcast but a targeted address to each soul.
Yitzchok's feeling that the teaching was written for him is confirmed as
metaphysical fact about how the Rebbe taught.]
## Segment 5
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...]