# קסט
קסט
Source: https://ajew.org/reader/alim-litrufa/2/169
## Segment 1
קסט
Nussun of Breslov.
## Segment 2
בָּרוּךְ הַשֵּׁם, אַשְׁמֹרֶת הַבֹּקֶר יוֹם ו' וָאֵרָא תקצ"ה לפ"ק קְרִימֶנְטְשׁוּק.
Overview: Monday, Parshas Mikeitz — Chanukah. Brief and urgent. Wonders of expansion within the distress that cannot be told. The Shulchan Aruch's opening ruling — *yitgabeir ka'ari* — rise like a lion in the morning — and Reb Nussun's own essay in *Likutay Halacahos* OC Hashkamat Haboker 1 on the spiritual meaning of rising before dawn. *B'tzar hirchavta li* (LM I:195) — the entire *inyan* of Chanukah: expansion found within the constriction itself. *Kol chad k'fum mah d'misha'er b'libeih* — each person according to the capacity of his heart. Who knows where the secret of Chanukah reaches.
## Segment 3
בְּנִי חֲבִיבִי וִידִידִי.
You have revived me with your words — in what you informed me — that praised
be G-d the books were returned in His kindness and wonders — for until now
my eyes have been longing for this.
## Segment 4
הֶחֱיִיתַנִי בִּדְבָרֶיךָ אֲשֶׁר הוֹדַעְתַּנִי שֶׁתְּהִלָּה לָאֵל הֻחְזְרוּ הַסְּפָרִים בְּחַסְדּוֹ וְנִפְלְאוֹתָיו יִתְבָּרַךְ, כִּי עַד עַתָּה הָיוּ עֵינַי כָּלוֹת לָזֶה. וּבִתְחִלַּת הַלַּיְלָה הַזֹּאת בָּאתִי לְפֹה מִקְּהִלַּת טְשֶׁעהְרִין עָיֵף וְיָגֵעַ וּמְצַפֶּה וּמְחַכֶּה אוּלַי אֶזְכֶּה לִמְצֹא פֹּה אִגֶּרֶת מֵאִתְּכֶם, וּבְחַסְדּוֹ יִתְבָּרַךְ קִבַּלְתִּי מֵרַבִּי אֶפְרַיִם שֶׁיִּחְיֶה מִכְתָּבְךָ קֹדֶם שֶׁנִּכְנַסְתִּי אֶל הַבַּיִת, כִּי קִבְּלוֹ אֶתְמוֹל. וְתֵכֶף קָרִיתִי אוֹתוֹ וְנִפְלֵאתִי עָלֶיךָ בְּנִי חֲבִיבִי עַל אֲשֶׁר לֹא הוֹדַעְתַּנִי מִיָּד בִּתְחִלַּת הָאִגֶּרֶת מֵהַיְשׁוּעָה וְהַהַצָּלָה הַגְּדוֹלָה הַזֹּאת. וְהֻכְרַחְתִּי לִקְרוֹת מִכְתָּבְךָ הַרְבֵּה לִשְׁמֹעַ גֹּדֶל הַצַּעַר וְהַבִּזְיוֹנוֹת שֶׁלָּנוּ, הַמָּקוֹם יְרַחֵם, וְעֵינַי כָּלוֹת לַבְּשׂוֹרָה הַנַּ"ל, עַד שֶׁזָּכִיתִי לִמְצֹא בַּדַּף הַשֵּׁנִי שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם. מַה גָּדְלוּ חַסְדֵי ה' וְנִפְלְאוֹתָיו, מַה נָּשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלֵינוּ. וְהִנֵּה רִבּוּי הַבִּזְיוֹנוֹת שֶׁכָּתַבְתָּ, אִם אָמְנָם צַעֲרִי גָּדוֹל מִכָּל זֶה, עִם כָּל זֶה הַכֹּל הֶבֶל, כִּי הַזְּמַן פּוֹרֵחַ וְיָמֵינוּ כְּצֵל עוֹבֵר, וּבְיָמִים מֻעָטִים יַעֲבֹר הַכֹּל וְיִהְיֶה נִשְׁכָּח הַכֹּל, וּמִי שֶׁיִּשָּׁאֵר עַל עָמְדוֹ לְהִסְתּוֹפֵף בְּצֵל קְדֻשָּׁתוֹ זִכְרוֹנוֹ לִבְרָכָה וְלַעֲסֹק בִּסְפָרָיו הַקְּדוֹשִׁים אַשְׁרֵי לוֹ, וּלְהִפּוּךְ חַס וְשָׁלוֹם בְּוַדַּאי יֵבוֹשׁ בְּעַצְמוֹ וְיִתְחָרֵט מְאֹד בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וּכְבָר עָבְרוּ בִּזְיוֹנוֹת כָּאֵלֶּה בַּדּוֹרוֹת הַקּוֹדְמִים כְּשֶׁהֵאִיר הַבַּעַל שֵׁם טוֹב זַ"ל אוֹרוֹ הַקָּדוֹשׁ בָּעוֹלָם. וְגַם עָלֵינוּ וְעַל כָּל אַנְשֵׁי שְׁלוֹמֵנוּ עָבְרוּ כָּאֵלֶּה וְכָאֵלֶּה, וְאִם בְּאֵיזֶה אֳפָנִים עַתָּה הַבִּזְיוֹנוֹת גְּדוֹלִים בְּיוֹתֵר, אַדְּרַבָּא מִזֶּה יְכוֹלִין לְהָבִין מַעֲלַת הַנֶּחֱשָׁק וְכוּ'. וְהַבִּיטוּ וּרְאוּ נִפְלָאוֹת שֶׁגַּם עַתָּה יְפַלֵּס נָתִיב לְאַפּוֹ, וְהַמְּנִיעוֹת וְהַבִּזְיוֹנוֹת לִדְחוֹת אֶחָד חַס וְשָׁלוֹם בָּאִים בְּמִשְׁקָל לְמִי שֶׁנִּגְזַר עָלָיו וְהַכֹּל לְפִי הַחֶשְׁבּוֹן, וְאִם אֵין אָנוּ יוֹדְעִים הַטַּעַם בִּפְרָטִיּוּת, בְּוַדַּאי צַדִּיק ה' בְּכָל דְּרָכָיו כִּי מְאֹד עָמְקוּ מַחְשְׁבוֹתָיו, וְכָל הָעוֹלָם מָלֵא נִסְיוֹנוֹת בְּכָל יוֹם. וּבְוַדַּאי הָיָה צָרִיךְ רַבִּי אִיצִיק בֶּן רַבִּי אַבְרָהָם דֹּב לְהִתְנַסּוֹת וּלְהִצְטָרֵף בְּעִנְיָן זֶה שֶׁעָבַר עָלָיו, וּבִתְחִלָּה הִסְכִּיל עֲשׂוֹ מָה וְכוּ', בְּעֵת כָּזֹאת אֲשֶׁר הַמַּשְׂכִּיל כָּעֵת יִדֹּם, וְאַחַר כָּךְ עִוֵּת יוֹתֵר מַה שֶּׁהִפְרִיד אֶת עַצְמוֹ מֵאִתָּנוּ, אֲשֶׁר הוּא יוֹדֵעַ בְּעַצְמוֹ וּבִלְבָבוֹ מִנְּקֻדַּת הָאֱמֶת; אַךְ מֻבְטְחַנִי בּוֹ שֶׁבְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ לֹא יִהְיֶה מִתְנַגֵּד. וְאִם לֹא זָכָה בְּכָל נְסִיעוֹתָיו אֶלָּא לָזֶה דַּי לְפָנָיו.
My beloved son. [ Yitzchok ]
## Segment 5
לְאַנְשֵׁי שְׁלוֹמֵנוּ תִּפְרֹשׁ בִּשְׁלוֹם כָּל אֶחָד, לְדַעְתִּי מֵאֲלֵיהֶם יִתְחַזְּקוּ מִי שֶׁיֵּשׁ לוֹ מֹחַ אֲמִתִּי בְּקָדְקֳדוֹ וִיקַיְּמוּ חֲבִי כִמְעַט רֶגַע עַד יַעֲבֹר זָעַם, כִּי בְּוַדַּאי לֹא יַעֲזֹב אוֹתָנוּ הַשֵּׁם יִתְבָּרַךְ וְיַעֲשֶׂה עִמָּנוּ אוֹת לְטוֹבָה וְיִרְאוּ שׂוֹנְאֵינוּ וְיֵבוֹשׁוּ. יָשׁוּבוּ הֵמָּה אֵלֵינוּ, וַאֲנַחְנוּ לֹא נָשׁוּב אֲלֵיהֶם. כִּי בְּוַדַּאי יִתְקַיְּמוּ דְּבָרָיו זַ"ל (חַיֵּי מוֹהֲרַ"ן ריח) שֶׁאָמַר "אִיךְ הָאבּ אוֹיס גִיפִירְט אוּן וֶועל אוֹיס פִירִין" [גָּמַרְתִּי וָאֶגְמוֹר].
You have already heard our sorrow — and your sorrow certainly you yourselves are hearing — but also to tell you of the wonders of the expansions that Hashem Yisborach expands with us — and especially with me — in those days within the distress itself — it is impossible to explain or tell — even what I see with my own eyes — let alone the hidden things. For certainly the intention of Hashem Yisborach is for great good and wondrous salvation. And the essential purpose is to rouse and awaken us and all the world to rise in the morning — as it is said in the Shulchan Aruch (Orach Chayyim, section 1): rise like a lion in the morning — so that he himself rouses the dawn [יִתְגַּבֵּר כַּאֲרִי לַעֲמֹד בַּבֹּקֶר — Shulchan Aruch Orach Chayyim 1:1: the very first ruling of the Shulchan Aruch — *yitgabeir ka'ari la'amod baboker laavodas Bore* — "let a person strengthen himself like a lion to rise in the morning to serve his Creator." And the addition: *sheyihei hu me'oreir hashachar* — so that he himself rouses the dawn — not waiting passively for the morning to arrive but actively bringing it. Reb Nussun refers to his own teaching on this ruling in *Likutay Halacahos*, Orach Chayyim, Hashkamat Haboker 1 — a beautiful and profound essay on rising before dawn as a spiritual act] [Shulchan Aruch OC 1; Likutay Halacahos OC Hashkamat Haboker 1] — as explained in my work there — a beautiful and very fine essay — that the essential intention is to go with the path of *azamra l'Elokai b'odi* — I will sing to my G-d while I yet have being [אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי — Tehillim 146:2: "I will sing praise to my G-d while I yet have being." The verse of praise directed toward Hashem while life and *being* still remain — the active assertion of divine song as long as the *od* — the still — endures] [Tehillim 146:2] and so forth. And this Shabbos we spoke greatly from the Torah *b'tzar hirchavta li* [בַּצָּר הִרְחַבְתָּ לִי — Tehillim 4:2 / Likutay Moharan I:195: "in the constriction You have expanded me." The Rebbe's teaching on the paradox of the divine *harchavah* — expansion — found specifically *within* the *tzar* — the constriction and distress — not after it or beside it but inside it. This is the entire *inyan* of Chanukah: the miracle of light found within the deepest darkness, the expansion occurring from within the constriction itself] [Tehillim 4:2; Likutay Moharan I:195] — which is the entire matter of Chanukah — and it was very relevant to all that is happening with us now. And our eyes await at every time to emerge from the distress entirely into great expansion — and may our enemies see and be ashamed. And because the bearer of this letter is urgent — as he will tell you — it is impossible to extend at all.
## Segment 6
וְהִנֵּה מִטְּשֶׁערִין כָּתַבְתִּי לְךָ אִגֶּרֶת לִקְהִלָּה קְדוֹשָׁה טוּלְטְשִׁין, וְשָׁם הוֹדַעְתִּיךָ שֶׁשָּׁלַחְתִּי מֵאוּמַאן כַּמָּה אִגְּרוֹת לִבְרֶסְלֶב, וְאֵלֶיךָ בְּיִחוּד וְנִפְלֵאתִי מְאֹד עַל שֶׁלֹּא הִגִּיעַ לְךָ אֶחָד מֵהֶם, וְיֵשׁ לִי צַעַר מִזֶּה, אַךְ הַיְשׁוּעָה שֶׁהוֹדַעְתַּנִי עוֹלָה עַל הַכֹּל, וְלַה' הַתִּקְוָה שֶׁיִּתְהַפֵּךְ הַכֹּל לְטוֹבָה. וְעַל אוֹדוֹתֶיךָ כְּבָר הִקְדַּמְתִּי בִּדְבָרַי אֵלֶּה לַהֲשִׁיבְךָ כִּי הָעוֹלָם מָלֵא נִסְיוֹנוֹת בְּכָל יוֹם בְּכַמָּה אֳפָנִים, וְעַל כֻּלָּם יֵשׁ לָנוּ יְסוֹד מוּסָד יְסוֹד חָזָק וְקַיָּם לָנֶצַח הוּא הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט וְכוּ', עָלָיו יֵשׁ לָנוּ לְהִשָּׁעֵן כָּל אֶחָד וְאֶחָד בְּכָל מַה שֶּׁעוֹבֵר עָלָיו, כִּי לֹא בָּאנוּ לְזֶה הָעוֹלָם לֶאֱכֹל וְלִשְׁתּוֹת וְשַׁאֲרֵי תַּאֲווֹת חַס וְשָׁלוֹם, וְלֹא בִּשְׁבִיל מָמוֹן וְכָבוֹד הַמְדֻמֶּה שֶׁל זֶה הָעוֹלָם, רַק לִסְבֹּל עָמָל וִיגִיעָה כְּדֵי לְהַכִּיר אֶת בּוֹרְאֵנוּ וְיוֹצְרֵנוּ יִתְבָּרַךְ שְׁמוֹ, עַל פִּי הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל, וּכְפִי מַה שֶּׁמַּדְרִיכִים אוֹתָנוּ הַצַּדִּיקִים אֲמִתִּיִּים שֶׁבְּכָל דּוֹר וָדוֹר וְכוּ', כִּי בְּהֶכְרֵחַ לִסְבֹּל מְרִירוּת בְּכָל פַּעַם, וְאַחַר כָּךְ הַשֵּׁם יִתְבָּרַךְ עוֹזֵר בְּחַסְדּוֹ כַּאֲשֶׁר כְּבָר רָאִינוּ כַּמָּה פְּעָמִים, וּכְמוֹ שֶׁכָּתוּב הִנֵּה לְשָׁלוֹם מַר לִי מָר, כְּמוֹ שֶׁנִּתְבָּאֵר בִּסְפָרָיו הַקְּדוֹשִׁים (לִקּוּטֵי מוֹהֲרַ"ן סִימָן כ"ז חֵלֶק רִאשׁוֹן).
The words of your father — who greatly rejoices and is very glad — especially at every time of distress and oppression — may the Merciful One preserve us — over the great and awesome and boundless kindness that Hashem Yisborach did with me and with all Israel — to bring us close to such a holy and awesome light — and it is impossible to speak of this — for it is for each one according to what he estimates in his heart [כָּל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ — the Zoharic Aramaic phrase of graduated reception — already identified in Letter 157 — repeated here in the Chanukah context: the secret of Chanukah cannot be spoken — for each person can only receive it according to the capacity of his own heart; and what Reb Nussun's soul knows of the Chanukah secret — *nafshi yoda'as me'od* — exceeds what can be transmitted in words] . And now it is Chanukah — who knows where the secret of Chanukah reaches — as my soul knows very much — with the help of Hashem Yisborach — to reveal to those above and so forth and to those below and so forth and so forth . And it is impossible to extend at all now.
## Segment 7
וּכְפִי הַנִּרְאֶה עַתָּה, אֵינְךָ צָרִיךְ לִשְׁלֹחַ עוֹד אִגֶּרֶת לְפֹה, כִּי רָחוֹק שֶׁאֶתְמַהֲמַהּ כָּל כָּךְ, אַךְ תִּזָּהֵר לִשְׁלֹחַ מֵעַתָּה בְּכָל פָּאסְט אִגֶּרֶת אֵלַי לִקְהִלָּה קְדוֹשָׁה אוּמַאן, וְתוֹדִיעֵנִי הַכֹּל בַּאֵר הֵיטֵב כָּל אֲשֶׁר נַעֲשֶׂה שָׁם לְמַעַן אֵדַע אֵיךְ לְהִתְנַהֵג, כְּדֵי שֶׁכַּאֲשֶׁר אָבוֹא לְאוּמַאן אִם יִרְצֶה הַשֵּׁם בְּקָרוֹב אֶמְצָא שָׁם מִכְתָּבֶיךָ וִיחַיּוּ אוֹתִי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ. וּכְפִי הַנִּרְאֶה אֶהְיֶה בְּאוּמַאן אִם יִרְצֶה הַשֵּׁם בְּעוֹד שְׁנַיִם אוֹ שְׁלשָׁה שָׁבוּעוֹת מֵהַיּוֹם, וְהַשֵּׁם יִתְבָּרַךְ יַנְחֵנִי בְּדֶרֶךְ אֱמֶת בִּרְצוֹנוֹ הַטּוֹב, כִּי אֲנִי סוֹמֵךְ עָלָיו בְּכָל תְּנוּעוֹתַי. וּלְעֵת עַתָּה הֶחֱיֵיתִי הַרְבֵּה בְּכָל מְקוֹם בּוֹאִי אֶת כָּל אַנְשֵׁי שְׁלוֹמֵנוּ, וְגַם פֹּה קִבְּלוּ אוֹתִי בְּאַהֲבָה רַבָּה וּבִתְשׁוּקָה גְּדוֹלָה וְיָצְאוּ לִקְרָאתִי בְּשִׂמְחָה הַכֹּל יוֹתֵר מִקֹּדֶם, כִּי מֵעוֹלָם לֹא קִבְּלוּ אוֹתִי בְּאַהֲבָה וּבְשִׂמְחָה כָּל כָּךְ כְּמוֹ עַתָּה. אֲבָל הַיִּסּוּרִים שֶׁהָיוּ לִי עַד הֵנָּה מֵהַנְּסִיעָה בְּעַצְמָהּ, אִי אֶפְשָׁר לְסַפֵּר, כִּי הַדֶּרֶךְ פֹּה מְקֻלְקָל מְאֹד וְהַסּוּסִים חַלָּשִׁים כִּמְעַט כָּשַׁל כֹּחַ הַסַּבָּל עִנּוּי הַדֶּרֶךְ לְאִישׁ בָּא בַּיָּמִים כָּמוֹנִי, וְאַף עַל פִּי כֵן גַּם בָּזֶה הָיוּ כַּמָּה הַרְחָבוֹת בְּלִי שִׁעוּר. מִי יִתֵּן וִיזַכֵּנִי ה' יִתְבָּרַךְ שֶׁאֲסַפֵּר לָכֶם הַכֹּל לְמַעַן תָּבִינוּ מִזֶּה נִפְלְאוֹת הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְאֵיךְ הוּא יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְּרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים וְכוּ' וְכוּ'.
עַד יַעֲבֹר זָעַם —
Yeshayahu 26:20: "go my people — enter your chambers — and close your
doors behind you — hide for but a small moment until the anger passes."
Strategic withdrawal: shelter, endure, and wait for the moment to pass]
[Yeshayahu 26:20]
— for certainly Hashem Yisborach will not abandon us and will do with us
a sign for good — and they will return to us and we will not return to them
— for certainly the words of him — of blessed memory (Chayei Moharan 218)
— will be fulfilled:
"Ich hob ois gefirt un vel ois firen."
[Chayei Moharan 218]
And from Tcherin I wrote you a letter to the holy community of Tulchin —
and there I informed you that I had sent from Uman several letters to Breslov
— and to you in particular — and I was very astonished that not one of them
reached you — and I have sorrow from this. But the salvation you informed
me of surpasses everything — and in Hashem is the hope that everything will
turn to good. And regarding what concerns you — I have already anticipated
my answer in these words — for the world is full of trials each day in
several ways — and for all of them we have a founded foundation — a strong
and everlasting foundation — which is
the *tzaddik* who is the foundation of the world — the
simple foundation
[הַצַּדִּיק יְסוֹד עוֹלָם יְסוֹד הַפָּשׁוּט —
Mishlai 10:25 and Breslov teaching: the *tzaddik* as the simple, unadorned
bedrock upon which everything rests]
[Mishlai 10:25]
— upon him each and every one must lean in all that passes over him — for
we did not come to this world to eat and drink and other lusts G-d forbid —
and not for money and illusory honor — but only to endure toil and effort
in order to recognize our Creator and Former — Yisborach His Name —
according to the Torah which Moshe placed before the children of Israel —
and according to h
## Segment 8
"גִיוַואלְד! וָואס שְׁוַויְיגִין מִיר אַז מִיר הָאבִּין אַזוֹנְס גִיהֶערְט" [אַהָהּ! מָה אָנוּ שׁוֹתְקִים שֶׁכָּךְ שָׁמַעְנוּ]. עַל כָּל דִּבּוּר וְדִבּוּר צָרִיךְ כָּל אֶחָד לוֹמַר אֶלֶף פְּעָמִים אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא וְכוּ', וְאֵלּוּ הַסְּפָרִים הֵם קוֹרְעִים וּמְבַזִּים, אוֹי לָהֶם וְאוֹי לְנַפְשָׁם. בַּעַל הָרַחֲמִים יְשִׁיבֵם אֶל הָאֱמֶת, וְאוֹתָנוּ יָשִׁיב לְקַיֵּם בֶּאֱמֶת אֶת דְּבָרָיו הַקְּדוֹשִׁים הַנֶּאֱמָרִים בֶּאֱמֶת, וְזֶה נַעֲשֶׂה בִּכְלָלִיּוּת וּבִפְרָטִיּוּת בְּכָל אָדָם וּבְכָל זְמַן וּבִפְרָטֵי פְּרָטִיּוּת בְּכָל יוֹם וּבְכָל עֵת.
ow the true *tzaddikim* in each generation guide us — for
one must endure bitterness each time — and afterwards Hashem Yisborach helps
in His kindness — as we have already seen many times — and as it is written:
behold — for peace — bitterness was very bitter to me
[הִנֵּה לְשָׁלוֹם מַר לִי מָר — Yeshayahu 38:17
/ LM I:27: Chizkiyahu's prayer after recovery — the bitterness was the
path to peace — not its obstacle]
[Yeshayahu 38:17; Likutay Moharan I:27]
— as explained in his holy books (Likutay Moharan I:27).
And as it appears now — I will not linger here very long — and the time of
the morning prayer has arrived.
By day may Hashem command His kindness
[יוֹמָם יְצַוֶּה ה' חַסְדּוֹ — Tehillim 42:9:
yomam yetzavveh Hashem chasdo uvalaylah shiro imi — "by day
Hashem commands His kindness — and at night His song is with me." The
verse of day-and-night divine accompaniment]
[Tehillim 42:9]
— and may He give us merit to pray with great *kavvanah* — to recognize
how He, Yisborach, renews in His goodness every day
always the work of Creation — and contracts Himself from the Infinite to
no end in every act and word and thought of every person — according to
the place and the time — and hints to him his hints
[מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה
בְרֵאשִׁית, וּמְצַמְצֵם אֶת עַצְמוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית
בְּכָל מַעֲשֶׂה דִּבּוּר וּמַחֲשָׁבָה שֶׁל כָּל אָדָם כְּפִי הַמָּקוֹם
וְהַזְּמַן וּמְרַמֵּז לוֹ רְמָזִים — a profound theological statement
about divine *tzimtzum* — contraction — as an ongoing providential process.
The daily renewal of Creation (*chidush bereishis*) is only possible because
Hashem continuously contracts Himself from the *Ein Sof* — the truly Infinite
— in order to be present within every act (*ma'aseh*), every word (*dibbur*),
and every thought (*machshavah*) of every single person — according to their
specific place and time. This is not the primordial *tzimtzum* of the Ari
but an ongoing, moment-by-moment divine self-contraction that makes personal
providence possible: Hashem meets each person within their specific situation,
and through this intimate presence hints to them the hints they need to find
t
## Segment 9
מָה אֹמַר לָכֶם בָּנַי חֲבִיבַי וְכָל אַנְשֵׁי שְׁלוֹמֵנוּ הַנֶּאֱמָנִים, שִׂימוּ לְבַבְכֶם הֵיטֵב מַה נַּעֲשֶׂה עִם הָאָדָם בָּעוֹלָם הָעוֹבֵר בַּצֵּל הַפּוֹרֵחַ הַזֶּה, אֲשֶׁר הַכֹּל יוֹדְעִים שֶׁהָעוֹלָם הֲבֵל הֲבָלִים הַכֹּל הָבֶל, וְאִם אֵינָם זוֹכִים לְהֵיטִיב מַעֲשֵׂיהֶם וְגַם מְקַלְקְלִים כְּמוֹ שֶׁמְּקַלְקְלִים כָּל אֶחָד וְאֶחָד בַּהֶבֶל נִדָּף הַזֶּה כַּאֲשֶׁר הֵם יוֹדְעִים בְּעַצְמָם, הַשֵּׁם יִתְבָּרַךְ יִסְלַח לָהֶם וִישִׁיבֵם אֶל הָאֱמֶת, עוֹד מִתְגַּבְּרִים עֲלֵיהֶם לַחֲלֹק עַל נְקֻדַּת הָאֱמֶת אֲשֶׁר זָכָה לָצֵאת מֵהַבְלֵי הָעוֹלָם הַזֶּה לְגַמְרֵי, אֲשֶׁר אֵינוֹ רוֹצֶה לְהַנִּיחַ שׁוּם הֶבֶל בָּעוֹלָם הַזֶּה. אַשְׁרֵינוּ מַה טוֹב חֶלְקֵנוּ אֲשֶׁר נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִזֶּה, בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא, כֵּן יוֹסִיף ה' לְמַלֵּט נַפְשֵׁנוּ גַּם מִכָּל הֶבְלֵי עוֹלָם הַזֶּה, וְלַעֲסֹק בְּתוֹרָה וּתְפִלָּה וּמַעֲשִׂים טוֹבִים. כָּל יְמֵי חַיֵּינוּ לְעוֹלָם אָמֵן.
heir way]
— and to fulfil:
to declare in the morning Your kindness
[לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ — Tehillim 92:3:
l'hagid baboker chasdecha ve'emunascha baleilos — "to declare in
the morning Your kindness and Your faithfulness in the nights." The Psalm
of Shabbos — the verse of the twin testimonies that frame the *Ashrei* of
a life lived in awareness of Hashem's gifts: morning is for declaring His
*chesed*; night is for receiving His *song*]
[Tehillim 92:3]
and so forth.
"Gievald! Vos shveigen mir az mir hobin azons gehert!"
[Yiddish: "Gievald! What are we silent for — that
we have heard such things!" The cry of astonishment and urgency — having
heard the Rebbe's words we can remain silent and inactive? Applied to
## Segment 10
וְהִנֵּה כְּפִי הַנִּרְאֶה לֹא אֶתְמַהֲמַהּ פֹּה הַרְבֵּה, וּמַה שֶּׁנַּעֲשֶׂה פֹּה אֵינִי יוֹדֵעַ לִכְתֹּב לְךָ עַתָּה, כִּי זֶה שִׁבְתִּי הַבַּיִת מְעַט כַּנַ"ל, וְגַם זְמַן תְּפִלַּת שַׁחֲרִית הִגִּיעַ. יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וִיזַכֵּנוּ לְהִתְפַּלֵּל בְּכַוָּנָה גְּדוֹלָה לְהַכִּיר חִדּוּשׁ מַעֲשֵׂה בְרֵאשִׁית שֶׁבַּיּוֹם הַזֶּה וּלְקַיֵּם לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וְכוּ'.
each
word and each Torah: the person who has heard should cry this cry]
— over every single word and word — each person must say a thousand times:
had I not come into the world — for this alone it would
have been worthwhile
[אִלְמָלֵא לָא אָתֵינָא לְעָלְמָא — Kiddushin
40b: "had I not come into the world except for this — it would have been
sufficient." Each word of the Rebbe's Torah alone would have justified
the entire journey of one's life]
[Kiddushin 40b]
— and these books they are tearing and disdaining — woe to them and woe
to their souls. May the Master of Mercy return them to the truth — and may
He return us to truly fulfil His holy words — spoken in truth — in general
and in particular for every person and at every time and in most particular
detail every day and at every time.
What shall I say to you — my dear sons and all our faithful *anshei
sh'lomaynu* — place your hearts well to what is done with a person in this
passing world — in this fleeting shadow — which everyone knows is vanity of
vanities — all is vanity.
## Segment 11
דִּבְרֵי אֲבִיכֶם הַמְצַפֶּה לִרְאוֹתְכֶם בְּקָרוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
And if they do not merit to improve their deeds —
and also spoil — yet they even further strengthen themselves against the point
of truth — which has merited to emerge from the vanities of this world
entirely — which does not wish to leave any vanity in this world.
How fortunate are we — how good is our portion — that our soul has escaped
from this like a bird —
blessed is the Merciful One who has delivered us from
this
[בְּרִיךְ רַחֲמָנָא דְּפַלְטֵי לָן מֵהָדָא —
Aramaic: the Talmudic formula of thanksgiving for having been spared from
something spiritually dangerous (*Berachos* 54a and elsewhere).
## Segment 12
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.
## Segment 13
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה.
The words of the one who awaits the salvation of Hashem at every time.
Nussun of Breslov.
I have already written to you that I arrived at Kremenchug on the Friday morning of Parshas Vaeira — and found your letters that the holy books — praised be G-d — had already been returned in His kindness and wonders — and you greatly revived my soul. And on that same Friday I sent you my letter — and I lingered in Kremenchug until yesterday — and no letter reached me — neither from Breslov nor from Uman — and I do not know what to think. But at a time of distress like this — may the Omnipresent have mercy — certainly we need this sorrow too. But this is my consolation in my affliction — that in the kindnesses of Hashem and His great wonders they brought out the books from their hands — what shall I return to Hashem and so forth — how fortunate is the portion of Rabbi Shmuel Weinberg who merited that such a great *pidyon shevuyim* was completed through him [פִּדְיוֹן שְׁבוּיִים — the redemption of captives — one of the greatest *mitzvos* in the Torah. The holy books seized by the government are *shevuyim* — captives — and their release is a true *pidyon shevuyim*] — how fortunate are all those who engaged in this — and all who expended money for the redemption of souls and the holy Torah. Woe to them and woe to the souls of the informers who brought false accusations — who rebelled and transgressed against the honor of Hashem Yisborach and the honor of the holy Torah — and the honor of the Baal Shem Tov — of blessed memory — and his holy disciples — and against the honor of our Master our Teacher and Rebbe — of blessed memory — whose holy books they seized through their informing. May Hashem repay the evildoer according to his evil — and in His great kindness may He have mercy on the poor and destitute pursued ones like us — and save us quickly for the sake of His great and holy Name that is called over us — for His great Name is found within the name of the true *tzaddik* — as explained in the Torah *b'reishis l'einei kol Yisrael* which we spoke on the past Shabbas Chanukah — and here we completed it somewhat. [הַתּוֹרָה בְּרֵאשִׁית לְעֵינֵי כָל יִשְׂרָאֵל — Likutay Moharan I:1: the Rebbe's opening Torah on the verse *b'reishis bara Elokim* and the final verse *l'einei kol Yisrael* — the teaching that Hashem's Great Name is found within the name of the true *tzaddik*]