# קלד
קלד
Source: https://ajew.org/reader/alim-litrufa/2/134
## Segment 1
קלד
Your letter I received today — and I was greatly pleased. And also in Hayisin [הַיְיסִין — one of Reb Nussun's stops on the journey from Breslov. His receiving Yitzchok's letter there caused him to alter his route and not travel through a certain village] I received your letter — and because of this I refrained from traveling through the village. And now I do not know how the matter will fall — and may Hashem the Good act and complete everything for good — as He wills and as the will of the true righteous ones — may their merit shield us.
## Segment 2
בָּרוּךְ הַשֵּׁם, יוֹם ב' י"ב נִיסָן תקצ"ד לפ"ק.
And according to your letter — you will be here soon — therefore there is nothing to extend — for the time of Minchah has arrived. Blessed is Hashem who arranged for me the bearer of this letter — which is what I was waiting for — two days — to write you a letter. Also the letter from Petersburg I received — and it was a comfort to me. And about all of it we will speak face to face — if Hashem wills. And in all of them one sees what is happening in the world each day — and how it is impossible to live any kind of life in the world — except through the holy words of our Master, our Teacher and Rebbe — of blessed and holy memory — for only from him flows the aspect of the holiness of the salt that sweetens the world's bitterness [קְדֻשַּׁת הַמִּלְחָא הַמַּמְתִּיק מְרִירוּתָא דְּעָלְמָא — the Aramaic of the *bris melach olam* teaching (Letter 133, Bamidbar 18:19): the holiness of the salt that sweetens the world's bitterness. Here it is expressed in Aramaic — *milcha d'mamtik m'rirutas d'alma* — the sweetening-salt of the world's bitterness. And here the source is made even more explicit: this quality flows *only* from the Rebbe himself. Not from any other teaching or path — but specifically and exclusively from him. The Rebbe is the unique salt-source of the world's sweetening] — without which it would be impossible to live and exist at all. How fortunate are we — that we merit at any rate to know — from our very vitality — who revives us and all the worlds [אַשְׁרֵינוּ שֶׁאָנוּ זוֹכִים עַל כָּל פָּנִים לֵידַע מֵחַיּוּתֵנוּ מִי מְחַיֶּה אוֹתָנוּ — the knowing of *who revives us* from within the vitality itself: not an abstract theological proposition but an experiential recognition arising from the life one is living. We know from within our own vitality — from the fact that we are alive and sustained — who is the source of that vitality. Most of the world does not merit this] — which most of the world does not merit.
## Segment 3
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one.
## Segment 4
יְקַבֵּל שְׁתֵּי אִגְּרוֹת, אֶחָד לְרַבִּי שִׁמְשׁוֹן וְאֶחָד לְהָרַב הִירְשׁ נֶעמִירוֹבֶר, וְלֹא חֲתַמְתִּים כְּדֵי שֶׁיּוּכַל לִקְרוֹתָם. וְאַתָּה תַּחְתֹּם אוֹתָם כָּרָאוּי שֶׁלֹּא יִשְׁלְטוּ בָּהֶם יְדֵי זָרִים, וּתְזָרֵז לְשָׁלְחָם מִיָּד לְאַדֶעס בְּאֹפֶן שֶׁיַּגִּיעוּ לְיָדָם מַמָּשׁ; וּזְמַן הַמִּנְחָה הִגִּיעַ וְאֵין פְּנַאי לְהַאֲרִיךְ; וְיֶעֱרַב לְךָ שִׂמְחַת הֶחָג וְתִזְכֶּה לְקַבֵּל הַפֶּסַח הַקָּדוֹשׁ הַבָּא עָלֵינוּ לְטוֹבָה בְּשִׂמְחָה וְטוּב לֵב; וְהָעִקָּר שֶׁאֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח וּסְפִירָה וְכוּ', כִּי אַף עַל פִּי כֵן יִהְיוּ נַעֲשִׂין נִפְלָאוֹת חֲדָשׁוֹת לְטוֹבָה עִם כָּל אֶחָד מִיִּשְׂרָאֵל בֶּחָג הַקָּדוֹשׁ הַזֶּה וְגַם אַתָּה בִּכְלָל בְּוַדַּאי. בִּפְרָט שֶׁאָנוּ זוֹכִין לֵידַע מִבַּעַל הַנִּפְלָאוֹת אֲשֶׁר כָּל דְּבָרָיו וּדְרָכָיו הַתְּמִימִים וְהָעֲמֻקִּים שֶׁהִשְׁאִיר לָנוּ יְרוּשָׁה טוֹבָה, כֻּלָּם נִפְלָאִים פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר. וְדַי כָּעֵת בָּזֶה לְשַׂמֵּחַ נַפְשְׁךָ אֵיךְ שֶׁהוּא, וְגַם אָנֹכִי אֵין לִי שׁוּם שִׂמְחָה וְחַיּוּת כִּי־אִם עַל פִּי הַדְּבָרִים הַנַּ"ל, וְיָתֵר מִזֶּה תָּבִין מֵעַצְמְךָ כִּי כְּבָר דִּבַּרְנוּ תְּהִלָּה לָאֵל הַרְבֵּה בָּזֶה, אַךְ הָעִקָּר לְזָכְרָם מֵחָדָשׁ בְּכָל יוֹם בִּפְרָט בְּשִׁנּוּי הַזְּמַנִּים הַקְּדוֹשִׁים כָּאֵלֶּה אֲשֶׁר מִצְוָה עָלֵינוּ לְהַרְבּוֹת לְסַפֵּר בִּיצִיאַת מִצְרַיִם בְּכָל דּוֹר וּבְכָל שָׁנָה וְשָׁנָה. וְנַפְשִׁי יוֹדַעַת מְאֹד! שֶׁאֵין בְּכָל הָעוֹלָם מִי שֶׁיֵּדַע וְיַרְגִּישׁ נִפְלָאוֹת כָּאֵלֶּה כַּאֲשֶׁר זָכִינוּ אֲנַחְנוּ בְּעָנְיֵנוּ, אֲשֶׁר יִלְאֶה הַפֶּה לְדַבֵּר וְהָרַעְיוֹן לְהָכִיל עֹצֶם הַנִּפְלָאוֹת אֲשֶׁר עָשָׂה עִמָּנוּ אֲדוֹן הַנִּפְלָאוֹת לִזְכּוֹת לְקַבֵּל אוֹרוֹת עֲצוּמוֹת וְנוֹרָאוֹת כָּאֵלֶּה מֵאוֹר הָאוֹרוֹת וְכוּ' וְכוּ'. עַד הֵנָּה עֲזָרוּנוּ רַחֲמָיו וְכוּ'. עָלֵינוּ לְבַלּוֹת יָמֵינוּ עַל זֶה לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ וְכוּ' בְּכָל יוֹם וָיוֹם לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלֶּה בַּדּוֹר הַזֶּה, בִּפְרָט בְּעֵת כָּזֹאת בְּפֶסַח שֶׁמִּצְוָה לְהַרְבּוֹת בְּסִפּוּר נִפְלָאוֹת אֲשֶׁר עָשָׂה עִמָּנוּ הַשֵּׁם יִתְבָּרַךְ וַאֲשֶׁר הוּא עוֹשֶׂה עִמָּנוּ בְּכָל דּוֹר וָדוֹר. וְגַם מַה שֶּׁאֲנִי כּוֹתֵב לְךָ עַתָּה הוּא גַּם כֵּן נִפְלְאוֹת תְּמִים דֵּעִים, כִּי לֹא עָלָה עַל דַּעְתִּי שֶׁיִּזְדַּמֵּן לִי בַּשָּׁעָה הַזֹּאת עוֹבֵר וָשָׁב לִכְתֹּב לְךָ כַּדְּבָרִים הָאֵלֶּה. בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן.
To: My beloved son, my dear one. [Yitzchok]
He will receive two letters — one for Rabbi Shimshon and one for Rabbi Hirsh
of Nemirov — and I did not seal them so that he can read them.
## Segment 5
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בִּישׁוּעָתוֹ יִתְבָּרַךְ בְּכָל עֵת,
And you will
seal them properly so that foreign hands do not take hold of them — and urge
yourself to send them immediately to Adess in a way that they reach their
hands directly. And the time of Minchah has arrived and there is no time to
extend.
And may you relish the joy of the festival — and merit to receive the holy
Pesach that comes upon us for good — with joy and good heart. And the essential
thing:
however you currently hold — even so — let the entire
service of Pesach and the Sefirah and so forth be new in your eyes
[אֵיךְ שֶׁאַתָּה אוֹחֵז עַתָּה, אַף עַל פִּי כֵן
יִהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים כָּל סֵדֶר הָעֲבוֹדָה שֶׁל פֶּסַח
וּסְפִירָה — the Breslov teaching of *k'mo tinok b'beis hasefer mamash*
(Letter 123) applied to the sacred calendar: receive the holy season as
utterly fresh and new regardless of one's current spiritual state. The Pesach
service is not contingent on prior achievements; the holy time itself brings
new wonders]
— for even so — wondrous new things are being made for good with each person
of Israel at this holy festival — and certainly you too are included.
Especially since we merit to know from
the Master of Wonders
[מִבַּעַל הַנִּפְלָאוֹת — one of Reb Nussun's
specific epithets for the Rebbe throughout the collection. The title creates
a deliberate theological parallel with *Adon haNiflaos* — the divine Master
of Wonders — which appears in the same sentence below. The pairing is precise:
the divine *Adon haNiflaos* acts through the human *Ba'al haNiflaos* —
the Rebbe's wonders are expressions of the same divine wonder, not separate
from it]
— whose every word and every
perfect and deep way that he left us as a good inheritance
— are all wonders of wonders beyond all investigation
[פִּלְאֵי פְּלָאוֹת עַד אֵין חֵקֶר — a superlative
upon a superlative, with *ad ein cheiker* — beyond all investigation — adding
a third layer of inexhaustibility. The Rebbe's ways are not merely profound
but inexhaustible to any depth of inquiry].
And this suffices now to gladden your soul — however it is. And I myself
have no joy or vitality except through these things. And beyond this you will
understand from yourself — for we have already spoken — praised be G-d —
much about this. But the essential thing is to remember them fresh each day
— especially in the changing of such holy seasons as these — when it is a
mitzvah upon us to multiply the telling of the Exodus from Egypt — in every
generation and every year. And
my soul knows greatly
[וְנַפְשִׁי יוֹדַעַת מְאֹד — an unusually strong
personal epistemic claim. Not *ani yodea* — I know — but *nafshi yoda'as*
— my soul knows. Knowledge that reaches down to the level of the *nefesh*,
the animating life-principle itself: direct, inward, unmediated by intellectual
processing. And *me'od* — greatly, very much — maximizes this: the soul's
knowing of these wonders is not tentative but total. Reb Nussun is not
offering an opinion but reporting what his very life-force recognizes]
— that there is in all the world no one who can know and feel such wonders
as we have merited in our matters — which the mouth grows weary speaking and
the mind cannot contain — the magnitude of the wonders which
the Master of Wonders
[אֲדוֹן הַנִּפְלָאוֹת — Hashem Himself — the divine
title that parallels the Rebbe's human title *Ba'al haNiflaos* above. The
pairing now becomes explicit: both the Rebbe and Hashem are called *ba'al /
adon haniflaos*. The Rebbe's wonders and Hashem's wonders are not two
separate categories but a single divine wonder flowing through its human
channel]
performed with us — to merit to receive such mighty and awesome lights from
the Light of Lights
[מֵאוֹר הָאוֹרוֹת — a specific Kabbalistic term from
the Zohar and later authorities: the primordial divine light from which all
subsequent lights and divine emanations derive. *Or haOros* is the ultimate
source behind and above all the *orot* — the lights — of the Sefirot and
the divine world. The mighty and awesome lights (*oros atzumos v'noros*)
that the Rebbe's followers merit to receive flow from this ultimate source
— the Light of all Lights, the divine origin that precedes all created
illumination]
and so forth. Until now His mercies have helped us. Upon us lies the obligation
to exhaust our days in this — to give thanks, to praise, to glorify — each
day — to the One who performed all these miracles for our ancestors and for
us in this generation. Especially at Pesach — when it is a mitzvah to
multiply the telling of the wonders that Hashem Yisborach performed with
us — and that He performs with us in every generation. And also what I am
writing to you now — is itself also
wonders of perfect knowledge
[נִפְלְאוֹת תְּמִים דֵּעִים — Iyov 37:16: niflaos
t'mim de'im — the wonders that flow from Hashem's completely perfect
knowing. The unexpected messenger at this precise moment before Pesach is
itself a wonder of perfect divine knowledge — arranged by the One whose
knowledge is flawlessly complete]
— for it did not occur to me that a passerby would happen to be here at
this very hour so that I could write to you these very things.
Blessed be the Merciful One who has helped us until here
[בְּרִיךְ רַחֲמָנָא דְּסַיְעָן עַד כָּאן — Aramaic:
"Blessed is the Merciful One who helped us until here." The Talmudic formula
recited upon completing a tractate or significant portion of sacred work.
Reb Nussun closes this pre-Pesach letter with the gratitude formula of
completion].
The words of your father — who awaits to rejoice in His salvation, Yisborach,
at every time.
Nussun of Breslov.
[Translator's Note: Overview: Monday, 12 Nissan — two days before Pesach. Two
letters to Adess enclosed. *Ba'al haNiflaos*: now identified as Reb Nussun's
specific title for the Rebbe — paired deliberately with *Adon haNiflaos* for
Hashem in the same sentence: the Rebbe's wonders and Hashem's wonders are
not two categories but one divine wonder through a human channel. *Or haOros*:
now identified as the Kabbalistic term for the primordial divine light from
which all subsequent lights derive. *Nafshi yoda'as me'od*: now identified
as soul-level knowing — not intellectual but inward, direct, total. *Niflaos
t'mim da'im* (Iyov 37:16). *Brich rachmana d'sayan ad ka'an* — the Talmudic
formula of completion at the close.
Key Themes
Ba'al HaNiflaos / Adon HaNiflaos — Deliberate Parallel
The Rebbe is called *Ba'al haNiflaos* — Master of Wonders — and Hashem is
called *Adon haNiflaos* — Lord of Wonders — in the same sentence.
The
pairing is theologically precise: the Rebbe's wonders are expressions of
the divine wonder, not separate from it. A single wonder flowing through
its human channel.]
## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.