# קמב
קמב
Source: https://ajew.org/reader/alim-litrufa/2/142
## Segment 1
קמב
Nussun of Breslov.
## Segment 2
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' עֶרֶב רֹאשׁ חֹדֶשׁ תַּמּוּז תקצ"ד לפ"ק.
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.
## Segment 3
תַּעֲלֹזְנָה כִלְיוֹתַי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים, כְּמוֹ חֵלֶב וָדֶשֶׁן תִּשְׂבַּע נַפְשִׁי בִּרְאוֹתִי אִמְרוֹתֶיךָ הַיְקָרִים מִפָּז אֲשֶׁר קִבַּלְתִּי עַתָּה בְּעֵת סְעֻדַּת שַׁחֲרִית, שָׁמַעְתִּי אִמְרוֹתֶיךָ כִּי נָעֵמוּ.
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,
## Segment 4
בַּמֶּה נְקַדֵּם ה' אֲשֶׁר עַד כֹּה עֲזָרַנִי בְּרַחֲמָיו וְנִפְלְאוֹתָיו הָעֲצוּמִים שֶׁאֶזְכֶּה שֶׁיֵּצְאוּ מִפִּי דְּבָרִים כָּאֵלֶּה וְשֶׁיִּכָּנְסוּ בְּאָזְנֵי פְּרִי בִּטְנִי שֶׁיִּחְיוּ. הָאֱמֶת כַּאֲשֶׁר כָּתַבְתָּ שֶׁדְּבָרִים אֵלּוּ אִי אֶפְשָׁר לְסַפֵּר אֲפִלּוּ לְעַצְמוֹ וְכַמְבֹאָר מִזֶּה בְּלִקּוּטֵי מוֹהֲרַ"ן שֶׁאֵצֶל הַמַּעֲשִׂיּוֹת (שִׂיחוֹת הָרַ"ן א) עַל פָּסוּק "כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה'" וְכוּ', וְגַם בָּזֶה בְּעַצְמוֹ רוֹאִין גְּדֻלַּת ה' וְנִפְלְאוֹתָיו בְּכָל דּוֹר וָדוֹר עִם כָּל נֶפֶשׁ מִיִּשְׂרָאֵל אֲשֶׁר הִפְלִיא חַסְדּוֹ עִמָּנוּ שֶׁנִּזְכֶּה לִשָּׂא וְלִתֵּן בְּעַל פֶּה וּבִכְתָב בִּדְבָרִים כָּאֵלֶּה הָעוֹמְדִים בְּרוּם רוּמוֹ שֶׁל עוֹלָם עַד אֵין סוֹף וְיוֹרְדִים עַד אֵין תַּכְלִית לְהַחֲיוֹת גַּם אוֹתִי וְאוֹתְךָ, בְּהִתְנוֹצְצוּת נְעִימַת יְדִידוּת עֲרִיבַת מְתִיקַת תְּשׁוּקַת הִתְנוֹצְצוּת אֱלֹקוּתוֹ יִתְבָּרַךְ שְׁמוֹ לָנֶצַח. עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל וְכוּ' אֲשֶׁר הָיָה בְּעֶזְרֵנוּ בַּדּוֹר הַיָּתוֹם הַזֶּה בְּשֵׁפֶל מַצָּבֵנוּ כָּזֶה בְּדַחֲקוּת כָּזֶה, לֵידַע וּלְהַאֲמִין וּלְדַבֵּר בִּדְבָרִים קְדוֹשִׁים כָּאֵלֶּה. מַה נֹּאמַר מַה נְּדַבֵּר מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ, לְפִיכָךְ אֲנַחְנוּ חַיָּבִים לְהִתְחַזֵּק בְּשִׂמְחָה וְחֶדְוָה בְּכָל עֵת בְּכָל יוֹם וּבְכָל שָׁעָה, לְהַזְכִּיר עַצְמֵנוּ בְּכָל פַּעַם בַּחֲסָדִים הָאֵלֶּה בִּישׁוּעוֹת נִפְלָאוֹת כָּאֵלֶּה, אֲשֶׁר הוּא יִתְבָּרַךְ עוֹשֶׂה עִמָּנוּ בְּכָל יוֹם, וּלְקַיֵּם אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ וְכוּ'.
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:
## Segment 5
וְעַתָּה אֲסַפֵּר לְךָ בְּנִי חֲבִיבִי אֶת הַיְשׁוּעוֹת הַפְּרָטִיּוֹת אֲשֶׁר עֲזָרַנִי הַשֵּׁם יִתְבָּרַךְ בַּיָּמִים הָאֵלֶּה. אַחֲרֵי נְסִיעָתְךָ בְּיוֹם ב' לְעֵת עֶרֶב אַחַר מִנְחָה הֵקִימוּ אֶת הַבִּנְיָן, דְּהַיְנוּ שֶׁהֶעֱמִידוּ אֶת הָעַמּוּדִים וְהַקּוֹרוֹת, שֶׁזֶּה הָיָה דָּבָר גָּדוֹל לְהָקִים אֶת הַבִּנְיָן בִּזְרִיזוּת כָּל כָּךְ. וְהָיָה עַל זֶה מְנִיעוֹת רַבּוֹת, וַה' עֲזָרַנִי, וּבְיוֹם ה' לֹא עָסְקוּ כִּי אִם שְׁלשָׁה עֲרֵלִים בְּהַבִּנְיָן, מֵחֲמַת שֶׁהָיָה יוֹם חַגָּם אֵצֶל אַנְשֵׁי פּוֹלִין, וְגַם אֵלּוּ הָעֲרֵלִים רָצוּ הַדִּיסַאטְנִיקֶיס [אַנְשֵׁי הַמִּמְשָׁל] לְבַטֵּל, וּכְבָר נִתְבַּטְּלוּ. אַךְ אַחַר הַהַפְצָרָה וּמְעַט שֹׁחַד חָזְרוּ לִמְלַאכְתָּם. וּבְיוֹם ו' הֶעָבָר חָפַצְנוּ לַעֲסֹק בְּהַבִּנְיָן עִם כַּמָּה עֲרֵלִים. אַךְ הַדִּיסַאטְנִיקֶיס בִּטְּלוּ הַמְּלָאכָה שֶׁלֹּא נִבְנֶה עוֹד עַד אֲשֶׁר נוֹדִיעַ לְהַגַּארַדְנִיטְשֶׁע [לַמּוֹשֵׁל] וְהָיָה לָנוּ קְצָת צַעַר מִזֶּה. וַתִּשְׁבֹּת הַמְּלָאכָה כָל יוֹם ו'. וְהַשֵּׁם יִתְבָּרַךְ הָיָה בְּעֶזְרֵנוּ, וְהַיּוֹם פָּעַל אֶצְלוֹ רַבִּי נַחוּם יוֹסֵף שֶׁנָּתַן רְשׁוּת לִבְנוֹת.
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
## Segment 6
בָּרוּךְ וּמְבֹרָךְ שְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ, אֲשֶׁר עַד כֹּה עֲזָרָנוּ, כֵּן יִהְיֶה עִמָּנוּ לְהַזְמִין לָנוּ מָעוֹת וְכָל הִצְטָרְכוּת הַבִּנְיָן שֶׁנִּזְכֶּה לְגָמְרוֹ מְהֵרָה בְּכִי טוֹב, וְלַעֲסֹק בּוֹ בְּתוֹרָה וּתְפִלָּה, וּלְסַפֵּר עֱזוּזוֹ וְנִפְלְאוֹתָיו אֲשֶׁר עָשָׂה עִמָּנוּ מִמִּצְרַיִם וְעַד הֵנָּה, עַד הַדּוֹר הַזֶּה וְעַד הַשָּׁעָה הַזֹּאת.
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
## Segment 7
וְדַע בְּנִי חֲבִיבִי כִּי הַמָּעוֹת שֶׁהָיוּ בְּיָדְךָ לִתֵּן לִי אָז בִּהְיוֹתְךָ פֹּה הֵם הִמְשִׁיכוּ וְהוֹצִיאוּ מִפִּי דְּבָרִים הַנּוֹרָאִים הָאֵלֶּה, כְּמוֹ שֶׁאָמְרוּ (רֹאשׁ הַשָּׁנָה ו) "בְּפִיךָ" - 'זוֹ צְדָקָה', שֶׁעַל יְדֵי צְדָקָה נַעֲשֶׂה הַדִּבּוּר. וְעַתָּה רָאִינוּ זֹאת בְּחוּשׁ, כִּי אָנֹכִי לֹא עָלָה עַל דַּעְתִּי שֶׁתִּתֵּן לִי אָז, וְגַם לֹא עָלָה עַל דַּעְתִּי לְדַבֵּר דִּבּוּרִים אֵלֶּה, וְגַם כִּי הָיִיתִי אָז טָרוּד מְאֹד בְּטִרְדָּא כָּזֹאת בְּעֵסֶק הַתְחָלַת בִּנְיָן כָּזֶה. אַךְ מֵאֵת ה' הָיְתָה זֹאת לְדַבֵּר דִּבּוּרִים אֵלֶּה עַל יְדֵי עֹצֶם תְּשׁוּקָתְךָ לִשְׁמֹעַ, וְעַל יְדֵי מִסַּת נִדְבַת יָדְךָ הַטּוֹב. וַה' יְשַׁלֵּם פָּעָלְךָ וּתְהִי מַשְׂכֻּרְתְּךָ שְׁלֵמָה וְכוּ', וְנִדְבוֹת פִּיךָ רְצֵה נָא ה' וּמִשְׁפָּטָיו יְלַמֶּדְךָ וְיַדְרִיכְךָ בְּכָל עֵת בְּדֶרֶךְ הַטּוֹב וְהַיָּשָׁר לְמַעַן יֵיטִיב לְךָ לָנֶצַח.
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.
## Segment 8
וּמֵחֲמַת הַטִּרְדָּא אִי אֶפְשָׁר לְהַאֲרִיךְ כִּי כָּל הַלַּיְלָה לֹא יָשַׁנְתִּי, וְהִתְפַּלַּלְתִּי בַּבֹּקֶר הַשְׁכֵּם מַה שֶּׁאֵין דַּרְכִּי בְּכָךְ בָּעִתִּים הַלָּלוּ. וּמֵאֵלֶיךָ תָּבִין גֹּדֶל הַהֶכְרֵחַ לִי לִישֹׁן עַתָּה, אַךְ אַהֲבָתְךָ אִלְּצַנִי לִכְתֹּב לְךָ מִיָּד דְּבָרִים אֵלֶּה לְהַחֲיוֹתְךָ לָנֶצַח.
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
## Segment 9
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָה.
[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
## Segment 10
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...]
## Segment 11
וְשָׁלוֹם רַב לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּא וּרְחִימְתָן עֲזִיזָא בָּזֶה וּבַבָּא לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים. חִזְקוּ וְאִמְצוּ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה' וְתַרְגִּילוּ עַצְמְכֶם לְדַבֵּר בְּכָל יוֹם אֶחָד עִם חֲבֵרוֹ מֵהַתַּכְלִית הַנִּצְחִי, וּלְדַבֵּר כָּל אֶחָד בֵּינוֹ לְבֵין קוֹנוֹ וְכוּ', כְּדֵי לְקַבֵּל מִכָּל הַנְּקֻדּוֹת טוֹבוֹת וְכוּ'. וְאַל תִּתְבַּיְּשׁוּ כְּלָל מִפְּנֵי הַמַּלְעִיגִים, כִּי תְּהִלָּה לָאֵל אֵין לָנוּ כְּלָל לְהִתְבַּיֵּשׁ מִפְּנֵיהֶם, וְאֵין פְּנַאי עַתָּה לְהַאֲרִיךְ בָּזֶה.
love compelled me to write you these words immediately — to revive you
forever.
## Segment 12
דִּבְרֵי אוֹהַבְךָ בֶּאֱמֶת לָנֶצַח.
The words of your father — who awaits salvation.
## Segment 13
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]
## Segment 14
וּתְקַבֵּל אִגֶּרֶת לְר"ש, גַּם זֹאת מֵאֵת ה' הָיְתָה לִכְתֹּב לוֹ עַתָּה דְּבָרִים אֵלֶּה.
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.]