# קמח
קמח
Source: https://ajew.org/reader/alim-litrufa/2/148
## Segment 1
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.
## Segment 2
בָּרוּךְ הַשֵּׁם, מוֹצָאֵי שַׁבַּת קֹדֶשׁ אוֹר לְיוֹם א' שׁוֹפְטִים תקצ"ד לפ"ק.
The words of your father.
## Segment 3
סִימָן טוֹב וּמַזָּל טוֹב לִבְנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
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 —
## Segment 4
תְּהִלָּה לָאֵל חָלְתָה גַּם יָלְדָה בִּתִּי חַנָּה צִירְיל תִּחְיֶה הִיא אֲחוֹתְךָ, בַּת לְמַזָּל טוֹב בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ הֶעָבַר. וְרַבַּת שָׂבְעָה לָהּ נַפְשֵׁנוּ צַעַר וּמְרִירוּת גָּדוֹל מֵחֶבְלֵי לֵדָה שֶׁלָּהּ שֶׁהָיוּ קָשִׁים מְאֹד. וְנִמְשְׁכוּ מִתְּחִלַּת לֵיל ו' עַד אַחַר תְּפִלַּת שַׁחֲרִית בְּיוֹם ו' כְּמוֹ ב' שָׁעוֹת. דְּהַיְנוּ שָׁעָה עֲשִׂירִית עַל הַזֵּייגֶיר. וּכְבָר יָדַעְתָּ בְּנִי חֲבִיבִי כִּי טוֹב ה' לַכֹּל, שֶׁלְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם טוֹב ה', דְּהַיְנוּ תְּפִלָּה (כַּמְבֹאָר בְּסִימָן י"ד לִקּוּטֵי חֵלֶק א). בִּפְרָט כִּי, תְּהִלָּה לָאֵל, נִמְצָא בְּאוֹצְרוֹתֵינוּ סְגֻלּוֹת יְקָרוֹת, תְּפִלּוֹת נוֹרָאוֹת עַל מַקְשָׁה לֵילֵד הֵמָּה הָיוּ בְּעֶזְרֵנוּ. אַחֲרֵי אֲשֶׁר כִּמְעַט אָפַס כֹּחָהּ בִּבְחִינַת (מְלָכִים ב יט) וְכֹחַ אַיִן לְלֵדָה, וְצַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת הִקְשִׁיבָם, וְיָלְדָה בְּשָׁלוֹם לְמַזָּל־טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
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.
## Segment 5
בַּמָּה אֲקַדֵּם ה', אִכַּף לֵאלֹקֵי מָרוֹם עַל כָּל הַחֲסָדִים הַנִּפְלָאִים שֶׁעָשָׂה עִמָּנוּ לֵידַע עַל כָּל דָּבָר שֶׁבָּעוֹלָם תּוֹרוֹת נוֹרָאוֹת כָּאֵלֶּה. וּקְצָרָה הַיְרִיעָה וְאֶפֶס הַפְּנַאי לְבָאֵר וּלְהַזְכִּיר בְּכַמָּה מְקוֹמוֹת הוּא זִכְרוֹנוֹ לִבְרָכָה מְדַבֵּר מֵעִנְיַן הוֹלָדָה, וּבְכָל תּוֹרָה וְשִׂיחָה יְכוֹלִין לִהְיוֹת אִישׁ כָּשֵׁר וְיָרֵא וְצַדִּיק אֲמִתִּי וְכוּ'. מַה גָּדְלוּ מַעֲשֵׂי ה' אֲשֶׁר עָשָׂה עִמָּנוּ בַּדּוֹר הַזֶּה מִי פָּעַל וְעָשָׂה וְכוּ'.
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,
## Segment 6
וְהִנֵּה אַחֲרֵי אֲשֶׁר עֲזָרַנִי ה' שֶׁיָּלְדָה לְמַזָּל טוֹב בְּחֶמְלָתוֹ יִתְבָּרַךְ, הִתְחִילוּ לִנְגֹּשׂ אוֹתִי מָעוֹת לִגְמֹר צָרְכֵי שַׁבָּת וְצָרְכֵי הַיּוֹלֶדֶת שֶׁתִּחְיֶה וּבְיָדִי אֵין לְפָרְטָהּ אֲפִלּוּ פְּרוּטָה אַחַת. וַאֲנִי עָיֵף וְיָגֵעַ מֵחֶסְרוֹן הַשֵּׁנָה כָּל הַלַּיְלָה בְּצַעַר וּבְכִלְיוֹן עֵינַיִם כָּזֶה, בִּפְרָט בְּעֶרֶב שַׁבָּת. בְּתוֹךְ כָּךְ בָּא רַבִּי אִיצִיק בֶּן רַבִּי יוּדְיל הַכֹּהֵן וְהֵבִיא לִי מִכְתָּבוֹ עִם שְׁנֵי רוּבַּל־כֶּסֶף. וְעַתָּה מֵאֵלֶיךָ תָּבִין מָה זָּכִיתָ בָּזֶה בְּזוֹ הַשָּׁעָה. וּבְוַדַּאי הַכֹּל מֵאֵת ה' שֶׁהִזְמִין לִי הַשָּׁלִיחַ בִּזְמַנּוֹ, אַךְ תְּשׁוּקָתְךָ הַטּוֹבָה זִכָּה אוֹתְךָ לָזֶה כִּי בְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ וְכוּ'. וְהִנֵּה עַתָּה סָמוּךְ לַחֲצוֹת לֹא שָׂכַרְתִּי עֲגָלָה, אַךְ מֵאַהֲבָתְךָ לָקַחְתִּי מוֹעֵד לְעַצְמִי עַתָּה לְהָכִין הָאִגֶּרֶת הַזֹּאת כִּי בְּעֵת שֶׁיַּגִּיעַ הַשָּׁלִיחַ בְּוַדַּאי לֹא יִהְיֶה לִי פְּנַאי לְהוֹדִיעֲךָ, וְכָל זֶה לְהַחֲיוֹתְךָ וְלַהֲשִׁיבְךָ בִּדְבָרַי אֵלֶּה כַּאֲוַת נַפְשְׁךָ.
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
## Segment 7
וְהִנֵּה בְּחַסְדּוֹ עֲזָרָנוּ שֶׁהָיִינוּ שְׂמֵחִים הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ בְּשַׁבָּת זֶה, וַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים הַרְבֵּה. וּכְבָר נִקְרָא שְׁמָהּ בְּיִשְׂרָאֵל אֶסְתֵּר שֵׁיינְצֵא שֶׁתִּחְיֶה, יְהִי רָצוֹן שֶׁיִּזְכּוּ לְגַדְּלָהּ לְחֻפָּה וּלְמַעֲשִׂים טוֹבִים לְאֹרֶךְ יָמִים וְשָׁנִים טוֹבוֹת. וְתִהְיֶה לָנוּ וּלְכָל יִשְׂרָאֵל לְמַזָּל טוֹב וּלְשָׂשׂוֹן וּלְשִׂמְחָה, וְנִזְכֶּה לְקַבֵּל חֹדֶשׁ אֱלוּל הַנּוֹרָא הַזֶּה הַבָּא עָלֵינוּ לְטוֹבָה בִּקְדֻשָּׁה וּבְטָהֳרָה. כִּי כָּל דִּבְרֵי מִכְתָּבִי הַנַּ"ל מְדַבְּרִים מֵאֱלוּל שֶׁנִּרְמָז בַּפָּסוּק (מִשְׁלֵי לא) "עֹז וְהָדָר לְבוּשָׁה וַתִּשְׂחַק לְיוֹם אַחֲרוֹן", שֶׁהוּא צֵרוּף אֱלוּל בְּרָאשֵׁי תֵּבוֹת כְּמוֹ שֶׁכָּתוּב בְּסִימָן כ"א, וְשָׁם מְדַבֵּר מֵעִנְיַן יוֹלְדוֹת וּמֵעִנְיַן צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת כְּמוֹ שֶׁכָּתוּב שָׁם עַיֵּן שָׁם. רְאֵה וְהָבֵן שֶׁבְּתוֹרָתוֹ הַקְּדוֹשָׁה יְכוֹלִין לִמְצֹא כָּל מְבֻקָּשׁ כִּי בְּשַׁבָּת זוֹ בֵּרְכוּ חֹדֶשׁ אֱלוּל וְהָיָה חִבּוּר נִפְלָא לָעִנְיָן הַנַּ"ל. וְכֵן הוּא בְּכָל יוֹם וָיוֹם שֶׁכָּל מַה שֶּׁנַּעֲשֶׂה בְּכָל יוֹם וָיוֹם אֵצֶל כָּל אֶחָד וְאֶחָד, הַכֹּל יְכוֹלִין לִמְצֹא בְּתוֹרָתוֹ הַקְּדוֹשָׁה בִּדְרָכִים נִפְלָאִים כַּאֲשֶׁר כְּבָר שָׁמַעְתָּ וְרָאִיתָ וְהֵבַנְתָּ אֶצְלִי כַּמָּה פְּעָמִים. וְכָל זֶה לְפִי מִעוּט שִׂכְלֵנוּ, מִכָּל שֶׁכֵּן הַנִּסְתָּרוֹת שֶׁבָּהֶם עַד אֵין סוֹף וְאֵין תַּכְלִית, אִלּוּ כָּל הַיַמִּים דְּיוֹ וְכוּ' אִי אֶפְשָׁר לְבָאֵר הַחִדּוּשִׁים וְהַנִּפְלָאוֹת וְהַנּוֹרָאוֹת שֶׁבְּכָל תּוֹרָה וְתוֹרָה.
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
## Segment 8
וְעַל אוֹדוֹת תְּשׁוּקָתְךָ הָעֲצוּמָה בֶּאֱמֶת לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ וּלְתוֹרָתוֹ הַקְּדוֹשָׁה, אִם אָמְנָם זֶה יָקָר מְאֹד, אַךְ צְרִיכִין לִזְכֹּר בְּהַתּוֹרָה "לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם" שֶׁאוֹר לַהֲבוֹת הַלֵּב שֶׁל אִישׁ יִשְׂרְאֵלִי הוּא עַד אֵין סוֹף עַד אֲשֶׁר אִי אֶפְשָׁר לַעֲבֹד אֶת ה' מֵרִבּוּי הַהִתְלַהֲבוּת וּצְרִיכִין לְצַמְצֵם הַהִתְלַהֲבוּת הַזֹּאת וְכוּ' עַיֵּן שָׁם. וְאִם אָמְנָם נִדְמֶה לְךָ שֶׁהַתּוֹרָה הַזֹּאת נֶאֶמְרָה לִגְדוֹלִים מִמְּךָ, בֶּאֱמֶת גַּם אַתָּה צָרִיךְ לִזָּהֵר בָּזֶה, כִּי אֲפִלּוּ בַּמַּדְרֵגָה הַנְּמוּכָה צְרִיכִין לְצַמְצֵם הַהִתְלַהֲבוּת שֶׁלֹּא יִבְעֹר יוֹתֵר מִדַּאי כְּדֵי שֶׁלֹּא יְבַלְבְּלוֹ חַס וְשָׁלוֹם וְלֹא יוּכַל לַעֲשׂוֹת כְּלָל מֵרִבּוּי הַתְּשׁוּקָה וְהַגַּעְגּוּעִים. וְיֵשׁ בָּזֶה הַרְבֵּה לְדַבֵּר וְאִי אֶפְשָׁר עַל פְּנֵי הַכְּתָב, וְגַם כִּי אֶפֶס הַפְּנַאי.
*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
## Segment 9
וְהַשֵּׁם יִתְבָּרַךְ יְעוֹרֵר לְבַבְכֶם בֶּאֱמֶת שֶׁתִּזְכּוּ לְהַרְגִּישׁ אֲמִתַּת נְעִימַת תּוֹרָתוֹ הַקְּדוֹשָׁה וְלֵילֵךְ בָּהֶם בֶּאֱמֶת בְּכָל עֵת כָּל אֶחָד בְּכָל מָקוֹם שֶׁהוּא, וּלְקַיֵּם בֶּאֱמֶת "אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", שֶׁזֶּהוּ סוֹד כַּוָּנַת אֱלוּל וְלֵילֵךְ בָּזֶה בֶּאֱמֶת וּבִתְמִימוּת, לְקַיֵּם "וְיָדַעְתָּ הַיּוֹם וְכוּ' כִּי ה' הוּא הָאֱלֹֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד".
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
## Segment 10
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד עַתָּה, חָפֵץ בְּטוֹבַתְכֶם הַנִּצְחִית וּמַעְתִּיר בַּעֲדָם.
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.]
## Segment 11
נָתָן הַנַּ"ל
[Hebrew: נָתָן הַנַּ"ל...]