קמב

Nussun of Breslov.

Overview: The shortest letter in the collection — written in the very moment before Shacharis, with the time of K'rias Sh'ma pressing. Reb Nussun stops to write only because love compels him. The teaching he transmits is itself enacted by the letter's brevity: there is no time at all. The phrase bitul hazman — the nullification or wasting of time — is one of the central concerns of the Breslov path. Rabbi Chaim Nachum's reminder of this principle "gave Reb Nussun life" — a moment of mutual spiritual revival between teacher and student. He promises to write at greater length. This letter is its own teaching in miniature: even a note dashed off before prayer, containing a single sentence of truth, is not wasted.

To: [Yitzchok] My kidneys exult when your lips speak what is right — like fat and marrow my soul is satisfied [תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים,

כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי — two verses woven together: Mishlai 23:16 — v'ta'aloznah chilyosai b'daber sfatecha meisharim — "my kidneys will exult when your lips speak what is right"; and Tehillim 63:6 — k'mo chelev va'deshen tisbah nafshi — "as with fat and marrow my soul is satisfied." The kidneys as the organs of deepest inward joy responding with pure exultation to words of rectitude; and the soul as a person at a feast of fat and marrow — nourished to the full. Together:

both the deepest inner organs and the whole soul are overwhelmed with satisfaction at Yitzchok's precious words] — upon seeing your precious words — more precious than fine gold [יְקָרִים מִפָּז — Tehillim 119:127: al kein ahavti mitzvosecha mizahav umipaz — "therefore I love Your commandments more than gold and fine gold." *Paz* — fine gold, the most purely refined gold — is the register of Tehillim 119's celebration of the Torah's preciousness. By placing Yitzchok's words in this register Reb Nussun identifies them as belonging to the same order of preciousness as the Torah itself] [Tehillim 119:127] — which I received now at the morning meal. I have heard your words — for they are pleasant [שָׁמַעְתִּי אִמְרוֹתֶיךָ כִּי נָעֵמוּ — echoing Tehillim 141:6 and the *Shamu'ti sham'ti* of Letter 138: total inward reception testified by the direct declaration of pleasantness — ki na'emu]. With what shall we approach Hashem [בַּמֶּה נְקַדֵּם ה' — Michah 6:6: bamah akaddem Hashem ikof b'eilohai Elyon — "with what shall I approach Hashem — bow before the Most High G-d?" The opening of the prophet Michah's great rhetorical question: what possible offering or act can adequately approach the divine? The classic prophetic formulation of the person overwhelmed by divine kindness who cannot find any means of adequate response. Used here as a cry of awe: what can possibly be offered before Hashem who has done such wonders with us?] [Michah 6:6] — who until now has helped us in His mercies and mighty wonders — that such words should go forth from my mouth and enter the ears of the fruit of my body — may they live. The truth — as you wrote — that these things cannot be told even to oneself — as is explained concerning this in Likutay Moharan near the Stories — in Sichos HaRaN (1) — on the verse for I know that Hashem is great [כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' — Tehillim 135:5. Sichos HaRaN 1 — the opening of the Rebbe's conversations: *ki anochi yada'ati* — "for I know" — designates a knowing that is beyond all capacity for communication even to oneself — lodged in a place deeper than speech] and so forth. And also in this itself one sees the greatness of Hashem and His wonders — in every generation — with every soul of Israel — that He has wondrously acted kindness with us — that we merit to exchange words — verbally and in writing — in such holy things as these — that stand at the very height of the world reaching to the Infinite — and descend to no end — to revive both me and you — in the flickering of the pleasantness of the friendship of the sweetness-of-longing of the flickering of His divinity, Yisborach [הִתְנוֹצְצוּת נְעִימַת יְדִידוּת עֲרִיבַת מְתִיקַת תְּשׁוּקַת הִתְנוֹצְצוּת אֱלֹקוּתוֹ — a cascade of nouns each in construct state with the next, deepening inward layer by layer. The grammatical structure mimics the experience itself: each quality contained within the one before it, spiraling toward the divine core] — may His Name be blessed forever. Upon us is the obligation to praise the Master of all — who has been with us in

this orphaned generation [הַדּוֹר הַיָּתוֹם — a weighty specific designation in Breslov thought: the generation that has lost its living *tzaddik* — the generation that came after the Rebbe's passing in 5571 (1810). This generation lives in a state of spiritual orphanhood — without the father's living presence — yet still merits to receive his teachings and live by them. The phrase carries both grief and wonder: the grief of orphanhood, and the wonder that even such a bereaved generation is still sustained by the Rebbe's flowing springs] — in this lowliness of our state — in this poverty — to know and believe and speak in such holy things as these. What shall we say — what shall we speak — what shall we return to Hashem for all His benefits toward us [מַה נֹּאמַר מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ — Tehillim 116:12: mah ashiv laHashem kol tagmulohi alai — the Hallel verse of overwhelmed gratitude, already cited in Letter 137 as *mah ashiv laHashem*. Here it returns in fuller form with *tagmulohi* — a term with Aramaic resonance meaning "all His complete recompenses and benefits upon us." The verse is now embedded within a triple rhetorical question — *mah nomar, mah n'dabeir, mah nashiv* — each question naming a different register of inadequate speech: what shall we say (declarative), what shall we speak (expressive), what shall we return (responsive). The triple structure enacts the very speechlessness it describes] [Tehillim 116:12] — therefore we are obligated to strengthen ourselves in joy and gladness at every time — in every day and at every hour — to remind ourselves each time of these kindnesses — of these wondrous salvations — and to fulfil: I shall rejoice and be glad in Your kindness [אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ — Tehillim 31:8: the verse of the person who has been answered and set in a wide place — now giving voice to joy that flows from gratitude] [Tehillim 31:8] and so forth. And now I will tell you — my beloved son — the particular salvations that Hashem Yisborach helped me in these days. After your departure on Monday — toward evening after Minchah — they erected the building — that is: they raised the columns and the beams — and this was a great thing to erect the

building with such swiftness. And there were many obstacles — and Hashem helped me. And on Thursday only three non-Jews worked at the building — because it was their holiday among the Polish people — and even these non-Jews the government officials [דִּיסַאטְנִיקֶיס — *disatnikim*: government inspectors under Tsarist rule with power to halt construction without permits] sought to cancel — and they were already cancelled. But after pleading and a small bribe they returned to their work. And on the past Friday we wished to work on the building with several non-Jews — but the government officials stopped the work — that no further building should be done until we informed the district governor. And we had some distress from this. And the work ceased all of Friday.

And Hashem Yisborach was with us — and today Rabbi Nachum Yosef acted on our behalf before him and obtained permission to build. Blessed and glorified be His great Name, Yisborach — who has helped us until now — may He similarly be with us — to arrange for us the money and all the necessities of the building — that we merit to complete it soon for a good outcome — and to engage within it in Torah and prayer — and to tell of His mighty deeds and wonders that He has performed with us — from Egypt until now — until this generation and until this very hour. And know — my beloved son — that the money you had in your hand to give me then — when you were here — it drew forth and brought out from my mouth these awesome words — as our sages said: *b'ficha* — this is charity [בְּפִיךָ — זוֹ צְדָקָה — Rosh Hashana 6a: the Talmud expounds the verse noting the word *b'ficha* — "in your mouth" — and teaches that *b'ficha* refers to charity: through speech — the vow, the commitment, the word given — *dibur* itself becomes *tzedakah*. Applied in both directions: the charity given creates speech; and the speech itself is a form of charity — the holy words drawn forth by the act of giving] [Rosh Hashana 6a] — that through charity speech is made. And now we have seen this with our senses — for I myself had no thought that you would give me then — and I also had no thought to speak these words — and also because I was then very occupied with the pressure of beginning such a building. But from Hashem was this — to speak these words — through the great strength of your longing to hear — and through the generosity of your good hand. And may Hashem repay your act — and may your reward be complete — and the freewill-offerings of your mouth — be pleased, Hashem — and teach me Your laws

[נִדְבוֹת פִּיךָ רְצֵה נָא ה' — Tehillim 119:108: nidbos pi rtzei na Hashem u'mishpatecha lam'deni — "the freewill- offerings of my mouth — be pleased with them, Hashem — and teach me Your laws." Both Yitzchok's holy words and Reb Nussun's response are *nidbos pi* — spontaneous freewill speech-gifts offered before Hashem] [Tehillim 119:108] — and may He guide you at every time in the good and straight path — so that it will be well for you forever. And because of the pressure — it is impossible to extend — for all night I did not sleep — and I prayed in the morning early — which is not my practice in these times. And from yourself you will understand the greatness of my necessity to sleep now — but your

[Hebrew: נָתָן מִבְּרֶסְלֶב...]

love compelled me to write you these words immediately — to revive you forever.

The words of your father — who awaits salvation.

[Hebrew: נָתָן הַנַּ"ל...]

Nussun of Breslov. [Translator's Note: Overview: Sunday, Erev Rosh Chodesh Tammuz. Received at the morning meal. *Yikarim mipaz*: now identified as Tehillim 119:127 — the register of the Torah's preciousness — placing Yitzchok's words in the same order as Torah itself. *Bamah nekaddem Hashem*: now identified as Michah 6:6 — the prophetic formulation of inadequacy before divine kindness. *Dor hayasom*: now identified as the specific Breslov designation of the generation after the Rebbe's passing — living in spiritual orphanhood yet still sustained. *Mah nashiv laHashem kol tagmulohi*: now identified as Tehillim 116:12 — the Hallel verse returning in fuller Aramaic-inflected form — embedded within a triple rhetorical question enacting speechlessness. Building narrative. *B'ficha — zu tzedakah* (Rosh Hashana 6a). *Nidbos picha rtzei na Hashem* (Tehillim 119:108). *Ha'tachlis hanitzchi*. Key Themes Yikarim Mipaz — Tehillim 119:127 "More precious than fine gold." *Paz* — the most refined gold — is the register of Tehillim 119's celebration of Torah preciousness. By placing Yitzchok's words here, Reb Nussun identifies them as belonging to the same Yesterday I arrived home safely. At this time see to send word to Rabbi Mordechai that his father, Rabbi Sh'muel, of blessed memory, passed away in Teplik on the past holy Shabbos — may his soul be bound in the bond of life — [Page break in the manuscript — daf 108 — the text continues on the next page] — so that he will say Kaddish. May the Omnipresent console him speedily. Beyond this there is no leisure now to extend the speech. order of preciousness as the Torah itself.]