# קלב
קלב
Source: https://ajew.org/reader/alim-litrufa/2/132
## Segment 1
קלב
And praised be G-d — I brought a Torah scroll — valid and very carefully proofread — the like of which is not commonly found within a hundred parasangs — and its script is wondrous [סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת — a Torah scroll of exceptional rarity for the Breslov community at Uman — beautifully written, carefully proofread, not findable within a hundred parasangs (c. 400 km)] . I also brought a Torah crown with other wondrous sacred vessels — also a Shas and Ayin Yaakov [עֵין יַעֲקֹב — the compendium of Aggadic teachings from the Talmud compiled by Rabbi Yaakov ibn Chaviv (c.1460–1516), especially beloved in Breslov circles] — and all of it through the salvation of Hashem and His awesome wonders. This poor man cried — and Hashem heard [זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7: "this poor man cried — and Hashem heard — and saved him from all his distresses." The procurement of the Torah scroll and sacred vessels was achieved through prayer alone — and Hashem heard] [Tehillim 34:7]. Until now His mercies helped us — and may He not forsake us forever. Were our mouths full of song as the sea [אִלּוּ פִינוּ מָלֵא שִׁירָה — the opening of the *Nishmas* prayer: "were our mouths full of song as the sea — and our tongues of joyous praise as the multitude of its waves... we could not sufficiently give thanks." The most expansive liturgical expression of the inadequacy of all human praise before divine kindness] — we cannot sufficiently give thanks — and so forth.
## Segment 2
בָּרוּךְ הַשֵּׁם, אוֹר לְיוֹם ה' שְׁמִינִי תקצ"ד לפ"ק.
The words of your father — who awaits seeing you with joy — and to recite the blessing of shehechianu with a full mouth — with the help of Hashem Yisborach.
## Segment 3
שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי וְכוּ', מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
To: Peace to my beloved son, my dear one — the scholarly one — our Teacher the
## Segment 4
מָה אֹמַר לְךָ בְּנִי חֲבִיבִי מַמָּשׁ כָּלְתָה נַפְשִׁי מִגֹּדֶל הַצַּעַר שֶׁהָיָה לִי כָּל יְמֵי הֱיוֹתִי בַּדֶּרֶךְ מֵחֲמַת שֶׁלֹּא הָיָה לִי שׁוּם אִגֶּרֶת מֵאִתְּךָ, וְלֹא יָכֹלְתִּי לְהַעֲבִיר מִדַּעְתִּי כִּי אִם בְּעֵת עָסְקִי בְּאֵיזֶה עֲבוֹדָה שֶׁהִכְרַחְתִּי עַצְמִי לְהַעֲבִיר מִדַּעְתִּי הַכֹּל, אֲבָל אַחַר כָּךְ בְּכָל פַּעַם לֹא שָׁקְטָה דַּעְתִּי מִגֹּדֶל הַצַּעַר. וְזֶה הַצַּעַר בִּלְבֵּל אוֹתִי הַרְבֵּה הַרְבֵּה מְאֹד בְּכָל הַיִּסּוּרִים וְהַרְפַּתְקָאוֹת שֶׁעָבְרוּ עָלַי בְּכָל הַיָּמִים הָאֵלֶּה. מָה אֹמַר מָה אֲדַבֵּר אִם הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד כַּאֲשֶׁר מָצָאתִי מִכְתָּבְךָ בְּאוּמַאן, הֵטַבְתָּ לַעֲשׂוֹת בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. יִמָּלֵא פִי תְּהִלַּת ה' אֲשֶׁר עַד כֹּה עֲזָרָנוּ, גַּם פֹּה קִבַּלְתִּי מִכְתָּבְךָ אֶתְמוֹל וְגַם הַיּוֹם עַל יְדֵי הַשָּׁלִיחַ, וְלַהֲשִׁיבְךָ עֲלֵיהֶם אֵין פְּנַאי, גַּם בְּקָרוֹב תִּהְיֶה אִם יִרְצֶה הַשֵּׁם בְּבֵיתִי וּנְדַבֵּר פָּנִים אֶל פָּנִים אֶת כָּל אֲשֶׁר יָשִׂים ה' בְּפִינוּ. וְעַתָּה חֲזַק וֶאֱמַץ וְשַׂמַּח נַפְשְׁךָ בְּכָל עֹז כִּי ה' אִתָּנוּ אַל תִּירָא.
Rabbi Yitzchok — may his light shine. [Yitzchok]
What shall I say to you — my truly beloved son —
my soul was nearly consumed from the greatness of the
## Segment 5
וּתְהִלָּה לָאֵל הֵבֵאתִי סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת וְהַכְּתָב נִפְלָא. גַּם הֵבֵאתִי כֶּתֶר תּוֹרָה עִם שְׁאָר כְּלֵי קֹדֶשׁ נִפְלָאִים, גַּם שַׁ"ס וְעֵין־יַעֲקֹב וְהַכֹּל בִּישׁוּעַת ה' וְנִפְלְאוֹתָיו הַנּוֹרָאִים, זֶה עָנִי קָרָא וַה' שָׁמֵעַ, עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְכוּ' וְאַל תִּטְּשֵׁנוּ לָנֶצַח, אִלּוּ פִינוּ מָלֵא שִׁירָה וְכוּ' אֵין אָנוּ מַסְפִּיקִים לְהוֹדוֹת וְכוּ' וְכוּ'.
sorrow that was mine all the days I was on the road — because I had no letter
at all from you — and I could not remove it from my mind. And this
sorrow confused me very, very, very much in all the sufferings and adventures
that passed over me in all those days. What shall I say — what shall I speak —
you revived my soul greatly — when I found your letter
in Uman
[הֶחֱיֵיתָ אֶת נַפְשִׁי מְאֹד כַּאֲשֶׁר מָצָאתִי
מִכְתָּבְךָ בְּאוּמַאן — the letter's arrival at the sacred threshold of
Uman — the Rebbe's resting place — is itself a sign of divine providence.
The revival arrives precisely where renewal is most possible].
You have done well
[הֵטַבְתָּ לַעֲשׂוֹת — the *heitivosa* formula from
Letters 98, 107, 110, 125, 126: formal biblical commendation for a sacred
act]
— with the help of Hashem Yisborach. May my mouth be filled with the praise
of Hashem who has helped us until now — and here too I received your letter
yesterday and also today. And now — be strong and resolute — and gladden
your soul with all your strength — for Hashem is with us — do not fear.
And praised be G-d — I brought
a Torah scroll — valid and very carefully proofread —
the like of which is not commonly found within a hundred parasangs — and
its script is wondrous
[סֵפֶר תּוֹרָה כְּשֵׁרָה וּמֻגָּהָה מְאֹד אֲשֶׁר
אֵין שְׁכִיחַ דֻּגְמָתָהּ בְּמֵאָה פַּרְסָאוֹת — a Torah scroll of
## Segment 6
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִרְאוֹתְךָ בְּשִׂמְחָה וּלְבָרֵךְ בִּרְכַּת שֶׁהֶחֱיָנוּ בְּפֶה מָלֵא בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
exceptional rarity for the Breslov community at Uman — beautifully written,
carefully proofread, not findable within a hundred parasangs (c. 400 km)]
.
I also brought a Torah crown with other wondrous
sacred vessels — also a Shas and Ayin Yaakov
[עֵין יַעֲקֹב — the compendium of Aggadic teachings
from the Talmud compiled by Rabbi Yaakov ibn Chaviv (c.1460–1516), especially
beloved in Breslov circles]
— and all of it through the salvation of Hashem and His awesome wonders.
This poor man cried — and Hashem heard
[זֶה עָנִי קָרָא וַה' שָׁמֵעַ — Tehillim 34:7:
"this poor man cried — and Hashem heard — and saved him from all his
## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.
## Segment 8
וְתִפְרֹס בִּשְׁלוֹם יְדִידִי הַוָּתִיק הָאַבְרֵךְ פְּרִי קֹדֶשׁ הִלּוּלִים מוֹרֵנוּ הָרַב נַחְמָן נֵרוֹ יָאִיר, וְתִמְסֹר לוֹ שְׁנֵי הַמִּכְתָּבִים הַמֻּכְרָחִים פֹּה מֵא"ז וּמֵאֲחוֹתוֹ תִּחְיֶה. וּרְצוֹנָם מְאֹד שֶׁיִּהְיֶה פֹּה לְדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים. וַה' יְחַזֵּק לְבָבוֹ לֵילֵךְ בְּדֶרֶךְ הָאֱמֶת בְּדַרְכֵי אֲבוֹתָיו הַקְּדוֹשִׁים כָּרָאוּי לוֹ, וְלֹא נֵבוֹשׁ בּוֹ וְלֹא יֵבוֹשׁ בָּנוּ.
distresses." The procurement of the Torah scroll and sacred vessels was
achieved through prayer alone — and Hashem heard]
[Tehillim 34:7].
Until now His mercies helped us — and may He not forsake us forever.
## Segment 9
דִּבְרֵי אוֹהֲבוֹ בֶּאֱמֶת לָנֶצַח.
Were our mouths full of song as the sea
## Segment 10
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]
## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה וּרְחִימְתָן עֲזִיזָא, חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה', חִזְקוּ מְאֹד בְּתוֹרָה וּתְפִלָּה וְתַחֲנוּנִים בְּכָל יוֹם, כִּי חוּץ מִזֶּה הַכֹּל הֶבֶל. זִכְרוּ מְאֹד, הֶבֶל הָעוֹלָם, הֲבֵל הֲבָלִים אֵין בּוֹ מַמָּשׁ. וְאִם כִּי הַכֹּל יוֹדְעִים זֹאת, אַף עַל פִּי כֵן צְרִיכִין לַחֲזֹר זֹאת בְּכָל יוֹם וָיוֹם וְלַחֲטֹף בְּכָל יוֹם כָּל מַה שֶּׁנּוּכַל, אוּלַי אוּלַי נוּכַל לְהַצִּיל עַצְמֵינוּ מִשֶּׁטֶף מַיִם רַבִּים מִמְּצוּלוֹת יָם שֶׁל הֶבְלֵי הָעוֹלָם. וְעַל כָּל פָּנִים הָרָצוֹן דִּקְדֻשָּׁה בְּעַצְמוֹ גַּם כֵּן טוֹב וְיָקָר מְאֹד, וְהַיְגִיעָה לְהַצִּיל אֶת עַצְמוֹ אֲפִלּוּ אִם אֵינוֹ זוֹכֶה כָּרָאוּי גַּם כֵּן הוּא טוֹב וְיָקָר מְאֹד; וְשׁוּם יְגִיעָה וּתְשׁוּקָה וְרָצוֹן טוֹב אֵינוֹ נֶאֱבָד לְעוֹלָם וּלְנֶצַח נְצָחִים. וְסוֹף כָּל סוֹף יִתְקַבְּצוּ כָּל הַיְגִיעוֹת וְהַתְּשׁוּקוֹת טוֹבוֹת, וְיוֹצִיאוּ אֶת הָאָדָם מִבְּאֵר שַׁחַת מִטִּיט הַיָּוֵן לְאוֹר לַחֲזוֹת בְּנֹעַם ה' וְכוּ'.
[אִלּוּ פִינוּ מָלֵא שִׁירָה — the opening of the
*Nishmas* prayer: "were our mouths full of song as the sea — and our tongues
of joyous praise as the multitude of its waves... we could not sufficiently
give thanks." The most expansive liturgical expression of the inadequacy of
all human praise before divine kindness]
— we cannot sufficiently give thanks — and so forth.
The words of your father — who awaits seeing you with joy — and to recite
the blessing of shehechianu with a full mouth — with the help of
Hashem Yisborach.
## Segment 12
דִּבְרֵי אוֹהַבְכֶם בֶּאֱמֶת לָנֶצַח.
Nussun of Breslov.
[Translator's Note: Overview: Writing from Uman after the forced journey.
Soul
nearly consumed from having no letter during the entire journey.
Yitzchok's
letter found in Uman revived him. *Heitivta la'asos*. Torah scroll — like not
found within a hundred parasangs. *Keser Torah*, Shas, *Ayin Yaakov*. *Zeh
ani kara vaHashem shomeia* (Tehillim 34:7). *Ilmalay pinu malei shirah* —
*Nishmas*. *Shehechianu* anticipated. *Pri kodesh hilulim*: now identified
as Vayikra 19:24 — the fourth-year fruit consecrated entirely to Hashem —
the precise and exalted title of R' Nachman the grandson. *Lachazot b'noam
Hashem*: now identified as Tehillim 27:4 — the single focused desire — the
ultimate destination of all gathered efforts. *Yafutzu mayanosav* (Mishlai
5:16).
Key Themes
Pri Kodesh Hilulim — Vayikra 19:24
"The holy fruit of praises" — the fruit of the fourth year, consecrated
entirely to Hashem before it may be eaten. Applied to R' Nachman the
grandson as his precise title: he is the fourth-year-fruit of the Rebbe's
lineage — wholly consecrated to Hashem. A specific grade of sanctity drawn
from the Torah's own vocabulary.]
The words of your father — who seeks your welfare with love — and who awaits the joy of the coming holy festival — that we be glad and rejoice in His salvation.
## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]