קמח

For the sake of Hashem — be strong and resolute and gladden your soul in all the ways you have heard from him [Rebbe Nachman] — hope in Hashem and He will save you — for Hashem will not abandon forever — the lovingkindnesses of Hashem have not been exhausted [חַסְדֵי ה' כִּי לֹא תָמְנוּ — ki lo somnu: from the root תמם — not merely "have not ended" but have not been consumed or exhausted. The lovingkindnesses of Hashem cannot be used up; they are inexhaustible by nature. This is the ground of hope: not that bad times will end, but that the source of good can never run dry] [Aicha 3:22] and so forth.

The words of your father.

To: A good sign and a good omen to my dear son — the scholarly one — our Teacher the Rabbi Yitzchok — may he live. [Yitzchok] Praised be G-d — my daughter Chanah Tziril — may she live — your sister —

also labored and gave birth — a daughter — for a good omen — on Friday — the eve of the past holy Shabbos. And our soul suffered greatly from her labor pains — which were very difficult.

They lasted from the beginning of Friday night until after the morning prayer on Friday — about two hours — that is: the tenth hour by the clock. And you already know — my beloved son — that Hashem is good to all [טוֹב ה' לַכֹּל — Tehillim 145:9, and the Rebbe's Torah in LM I:14: *tov Hashem lakol* means that prayer is the *tov* — the good — appropriate for every matter in the world] [Tehillim 145:9; LM I:14] — that for every matter in the world — prayer — as is explained in chapter 14 of Likutay [Moharan] part one. Especially since — praised be G-d — precious segulos are found in our treasury — awesome prayers for a woman in difficult labor — and these were our help. After her strength was nearly exhausted — in the aspect of: there is no strength to give birth [וְכֹחַ אַיִן לְלֵדָה — II Melachim 19:3 / Yeshayahu 37:3: the messengers of Chizkiyahu to Yeshayahu — the verse of utter depletion at the threshold of birth] [II Melachim 19:3] — and our cry — the Knower of Hidden Things heard it [צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת הִקְשִׁיבָם — from LM I:21 — the *Yodea Ta'alumos* — the Knower of Hidden Things — who receives the cry that cannot be fully articulated even by the one who cries it] — and she gave birth in peace — for a good omen — with the help of Hashem Yisborach. With what shall I approach Hashem — I shall bow before the G-d of the heights [בַּמָּה אֲקַדֵּם ה', אִכַּף לֵאלֹקֵי מָרוֹם — Michah 6:6, cited already in Letters 142 and 144 as the prophetic question of the person overwhelmed by divine kindness. Here Reb Nussun cites the verse more fully: not only the question *bamah akaddem* — with what shall I approach — but its continuation *ikkaf l'Elokai marom* — I shall bow,

I shall submit, I shall bend myself before the G-d of the heights. The question transitions into the act itself: whatever the answer, one bows and submits before the Most High. Having asked the question in Letter 142, Reb Nussun now enacts the submission] [Michah 6:6] — for all the wondrous kindnesses He performed with us — to know — regarding every matter in the world — such awesome Torahs as these. And the canvas is too short and there is no time to explain and to mention in how many places he — of blessed memory — speaks of the matter of birth — and in every Torah and conversation one can become a proper, God-fearing and truly righteous person. How great are the deeds of Hashem that He performed with us in this generation — who has wrought and done and so forth. And behold — after Hashem helped me that she gave birth — for a good omen — in His compassion — they began pressing me for money to complete the needs

of Shabbos and the needs of the new mother — may she live — and I had not even a single small coin in my hand. And I was exhausted and weary from the loss of sleep all night — in such sorrow and longing of the eyes — especially on an Erev Shabbos. In the meantime came Rabbi Itzik son of Rabbi Yudel HaKohein — and brought me his letter with two silver rubles. And now from yourself you will understand what you merited in this — at this hour. And certainly everything is from Hashem — who arranged the messenger at its time. But your good longing earned you this — for on the path that a person wishes to go and so forth [בְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ — Makkos 10b: "on the path that a person wishes to go — they lead him." Divine response to the direction of the human will]. And behold — now close to midnight — I have not yet hired a wagon — but from my love for you — I took time for myself now to prepare this letter — for when the messenger arrives — certainly I will not have time to inform you. And all of this is to revive you and to answer you with these words as your soul desires. And behold — in His kindness — He helped us to be very joyful on this Shabbos — and the *chassidim* and men of good deeds danced greatly. And her name has already been called in Israel: Esther Sheintzeh — may she live. May it be His will that they merit to raise her to the canopy and good deeds — for length of good days and years. And may she be for us and for all Israel a good omen — and for joy and gladness. And may we merit to receive the awesome month of Elul in holiness and purity. For all the words of the above letter speak of Elul — which is hinted in the verse: strength and splendor are her clothing and she laughs to the final day [עֹז וְהָדָר לְבוּשָׁה וַתִּשְׂחַק לְיוֹם אַחֲרוֹן — Mishlai 31:25. The acrostic *Aleph-Lamed-Vav-Lamed* — *Elul* — from

*Ani l'Dodi v'Dodi Li*. And LM I:21 connects this verse to women in labor and to *tz'akasenu yodea ta'alumos*] [Mishlai 31:25; LM I:21] — that is the acrostic of *Elul* from the initial letters — as is written in chapter 21. And there it speaks of the matter of women in labor and of *tz'akasenu yodea ta'alumos* — as is written there. See and understand that in his holy Torah one can find everything one seeks — for on this Shabbos the new month of Elul was blessed — and there was a wondrous connection to the above matter. And so it is every day — that all that happens each day to each and every person — everything can be found in his holy Torah — through wondrous ways — as you have already heard and seen and understood with me many times. And all of this is according to the smallness of our minds — how much more so the hidden dimensions within them — which are without end and without limit. Were all the seas ink [אִלּוּ כָּל הַיַמִּים דְּיוֹ — the classic liturgical hyperbole from the elaboration of *Nishmas* in the morning service: "were all the seas ink — and all the reeds pens — and all the heavens parchment — and all the people scribes — they could not sufficiently record all the praises of Hashem." Here applied to the inexhaustibility of the Rebbe's Torahs: even the infinite writing resources of this hyperbole could not contain the novel insights and wonders in every single Torah of the Rebbe's] and so forth — it would be impossible to explain the novel insights and wonders and awesome depths in every single Torah. And regarding your powerful longing in truth to draw near to Him, Yisborach, and to His holy Torah — although this is very precious — one must remember in the Torah for the sun He placed a tent among them [לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם — Tehillim 19:5 and the Rebbe's Torah: the light of the flames of the Jewish heart reaches to the Infinite — to the extent that it is impossible to serve Hashem from the excess of the flame — and one must constrain that flame. The *ohel* placed around the sun is the container placed around the limitless fire of longing] — that the light of the flames of the heart of the Jewish person is without end — to the extent that it is impossible to serve Hashem from the excess of the flame — and one must constrain that flame and so forth. And even if it seems to you that this Torah was said for people greater than you — in truth you too need to be careful about this — for even at the lower level one must constrain the flame so it does not burn too much — lest it confuse one — G-d forbid — and one cannot do anything at all from the excess of longing and yearning. And there is much to speak about this — and it is impossible in writing — and also there is no time at all. And may Hashem Yisborach awaken your hearts in truth — that you merit to

feel the truth of the pleasantness of His holy Torah — and to walk in it in truth at every time — and to truly fulfil: if I ascend to the heavens — there are You — and if I make my bed in the depths — behold You are there [אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ — Tehillim 139:8: the divine omnipresence — Hashem present in the heights and the depths simultaneously. The *kavanas Elul*: the internalization that there is no place devoid of His presence] [Tehillim 139:8] — which is the secret of the intention of Elul — and to walk in this in truth and in wholeness — to fulfil: and you shall know today — for Hashem He is the G-d — in the heavens above and on the earth below — there is nothing else [וְיָדַעְתָּ הַיּוֹם... כִּי ה' הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד — Devarim 4:39: the verse of the full *yichud*. *V'yadata hayom* — "and you shall know today" — the daily act: not an abstract doctrine but a present-moment knowing. *Ein od* — there is nothing else — the final phrase that closes all of Elul's inner work] [Devarim 4:39]. The words of your father — very occupied now — desiring your eternal good — and interceding on your behalf. Nussun the above-mentioned. [Translator's Note: Overview: Motzei Shabbos, Parshas Shoftim. Granddaughter born Friday — difficult labor — *tefilos* from *Likutay Tefillas* helped. *Tov Hashem lakol* / LM I:14. *V'koach ein leleida* (II Melachim 19:3). *Tz'akasenu yodea ta'alumos* (LM I:21). *Bamah akaddem / ikkaf l'Elokai marom*: now

identified as the full verse — the question transitions into the act of submission itself. Penniless Erev Shabbos — Yitzchok's two rubles arrived at the exact moment. Baby named Esther Sheintzeh. *Oz v'hadar l'vushah* / Elul acrostic (LM I:21). *Illu kol hayamim diyo*: now identified as the classic *Nishmas* liturgical hyperbole — applied to the inexhaustibility of the Rebbe's Torahs. *La'shemesh sam ohel bahem*. *Im esak shamayim* (Tehillim 139:8). *V'yadata hayom* (Devarim 4:39). Key Themes Bamah Akaddem / Ikkaf L'Elokai Marom — Michah 6:6 The full verse now cited: the question *bamah akaddem* transitions into the act *ikkaf l'Elokai marom* — I shall bow, submit, bend myself before the G-d of the heights. Having asked the question in Letter 142, Reb Your letter I received before Shabbos. And behold — no doubt you have already heard that in my household the children have been ill with the illness of the mazlin [מָאזְלִין — measles; the text adds in parentheses the contemporary term ademes — scarlet fever or rubella. Both were life-threatening in the nineteenth century with no medical treatment] — and they were in great danger. And by the kindness of Hashem they returned to their health with the help of Hashem Yisborach. Nussun now enacts the submission.]

[Hebrew: נָתָן הַנַּ"ל...]