קלג

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.

Nussun of Breslov.

My dear son

To: My dear son, my beloved one — may he live. [Yitzchok] Your letter I received at this hour — amidst some pressure — and I do not know

what to reply — for all your letters these many days and years are full of great

cries. And what can I do for you — for thus Hashem Yisborach created the person — to be in trial and in battle at every time and every day — as our sages of blessed memory said: the evil inclination of a person renews itself against him each day — and were it not that the Holy One Blessed be He helps him [יִצְרוֹ שֶׁל אָדָם מִתְחַדֵּשׁ עָלָיו בְּכָל יוֹם, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ — Sukkah 52b: the yetzer hara renews itself each day with fresh force — which is why divine help is structurally necessary not only at the beginning but at every new day] [Sukkah 52b] and so forth. And I have already strengthened you much — turn them over and turn them over — and so forth [הֲפֹךְ בָּהֶם וַהֲפֹךְ בָּהֶם — Mishnah Avos 5:22: review and review — the Rebbe's teachings are inexhaustible; the more they are turned over, the deeper they reveal themselves]. And I have already told you that with every person — much happens in this world each day — as he — of blessed memory — said: that Mashiach will tell each person what happened to them each day. And from this alone one can understand that with every person — many complete stories happen each day. And it is good to give thanks to Hashem — that you cry out at any rate each time so much — for no cry is ever lost. Would that you merit to fulfil his words — of blessed memory — simply — to converse your private speech each day. And as you cry out in your letters to me — so bring forth your words in actuality — between yourself and your Creator — each day — it will certainly help you very, very much — in this world and in the World to Come — forever [כְּמוֹ שֶׁאַתָּה צוֹעֵק בְּמִכְתָּבֶיךָ אֵלַי, כֵּן תּוֹצִיא דִּבּוּרֶיךָ בְּפֹעַל בֵּינְךָ לְבֵין קוֹנְךָ — the great practical instruction: the same authentic outpouring that pours into the letters to Reb Nussun should be directed toward Hashem in *hisbodidus*. The letters to the father are a practice ground for the letters to the Father in Heaven]. And outside of this I do not know any counsel to give you. Only know and remember — that we have — praised be the living G-d — someone to lean upon — as you know, my beloved son. And through this strength you can converse your private speech and pour out your heart like water before the face of Hashem [לִשְׁפֹּךְ כַּמַּיִם לִבְּךָ נוֹכַח פְּנֵי ה' —

Eichah 2:19: shif'chi chamayim libeich nokhach p'nei Hashem — "pour out your heart like water before the face of Hashem." The cry of Eichah addressed to Yerushalayim in the depths of destruction: "Rise up — cry out in the night — at the head of the watches — pour out your heart like water before the face of Hashem." The verse of lamentation from within devastation is here applied to *hisbodidus*: the model for the practice of private speech before Hashem is the cry of Yerushalayim in her darkest hour — the pouring-out of the heart like water in the depths of night. This is not merely a metaphor but a specific biblical injunction whose source is the book of devastation and exile] [Eichah 2:19] at every time — and also you can comfort yourself and gladden your heart through the greatness of his holy and very, very great and awesome power. And were it not for this — my comfort in my affliction through these paths — I would already have perished in my affliction — G-d forbid. But all my life and hope is through these paths — each day — that I give thanks for the past — however it is — at any rate — we merited to be in his portion and lot. And through this I have a little strength to cry out and plead and converse my private speech before Him. And sometimes the heart opens to converse my private speech well. And if I said — my foot slips — Your kindness, Hashem, supported me [Tehillim 94:18] — until I merit at any rate to feel His great kindnesses forever — until I dance from joy. As Hashem Yisborach helped me on the past Shabbos — that I danced — in a way that seemed utterly remote at the entrance of Shabbos. Blessed is Hashem who helped me until now. And know and believe that from the smallest of the small to the greatest of the great — all must suffer great bitterness each day in this world — each according to their level. But: were it not for salt — the world could not bear the bitterness [אִלְמָלֵא מִלְחָא לָא הֲוֵי עָלְמָא יָכוֹל לְמִסְבַּל מְרִירוּתָא — the Talmudic dictum: were it not for salt, the world could not bear the bitterness of life. Salt preserves against decay and sweetens the bitter. The true tzaddik is the *bris melach olam* — the

Nussun of Breslov.

salt-covenant of the world who sweetens all bitterness]. And how great are the kindnesses of Hashem — that we are not opponents of the true tzaddik — who is in the aspect of the everlasting salt-covenant [בְּרִית מֶלַח עוֹלָם — Bamidbar 18:19: "it is a covenant of salt forever before Hashem." The permanent, preserving, incorruptible covenant. The true tzaddik as the salt of the world: whose presence sweetens and preserves all the bitterness of creation] [Bamidbar 18:19] — who sweetens the bitterness of all the world. And they repay him evil for good and dispute against him — may Hashem forgive them. And blessed is Hashem that we were saved from this. Alas! You do not know at all what is happening in the world [גִּיוַואלְד! דִּיא וֵויסְט גָּאר נִיט וָואס סֶע טוּט זִיךְ אוֹיף דֶּער וֶועלְט — Yiddish: "Alas! You do not know at all what is happening in the world." The exclamation of alarm at the incomprehensibility of what those who oppose the tzaddik are forfeiting] and so forth. And behold — we see that all who pursue this world more — their life is more bitter. And even if you are not completely free from the desires of this world — even so you know very well — very well — that everything is vanity and emptiness. And you know from the true tzaddik who sweetens the bitterness. And all your hope is toward him — and you have been saved very, very much from immeasurable bitterness — in this world and the World to Come. Beyond this there is no time to extend. 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. Nussun of Breslov. [Translator's Note: Overview: Thursday, Parshas Metzora. *Yitzro mitchadesh b'chol yom* (Sukkah 52b). *Hafoch bahem* (Avos 5:22). *Mashiach yagid*. *K'shem she'ata tzo'ek b'michtvavecha eilai* — the great practical instruction: bring that same cry to Hashem in *hisbodidus*. *Lishpoch kamayim libeich nokhach p'nei Hashem*: now identified as Eichah 2:19 — the cry of Yerushalayim in the depths of destruction — the biblical model for *hisbodidus*. *Im amarti matah ragli* (Tehillim 94:18). Danced on Shabbos from utter remoteness. *Ilmalay milcha*. *Bris melach olam* (Bamidbar 18:19). *Gewalt*. Pesach approaching. Key Themes K'shem She'ata Tzo'ek / Lishpoch Kamayim — Eichah 2:19 As you cry in your letters to me — so bring those words to Hashem in *hisbodidus*. *Lishpoch kamayim libeich nokhach p'nei Hashem* — Eichah 2:19: the cry of Yerushalayim in her darkest hour is the biblical model for *hisbodidus*. The practice of pouring out the heart like water before Hashem emerges from the depths of exile and destruction.]