# כב
כב
Source: https://ajew.org/reader/alim-litrufa/2/22
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' בָּלָק [ט' תמוז] תקפ"ט.
With the help of G-d, may He be blessed Abundant peace and blessing — to the honor of my beloved, my
brother, my dear one and friend — he who is the veteran, outstanding
scholar in Torah and fear of G-d, and so forth — our Teacher the
## Segment 2
שָׁלוֹם לַאֲהוּבִי בְּנִי מַחְמַד עֵינַי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Rabbi Naftali — may his light shine and radiate
for eternity. Restrained by words — who can hold back from
pouring out my speech and my grief before my brother — as my
own soul — one who loves, cleaving more than a brother.
For surely already heard by your ears is the evil tidings — the
## Segment 3
מִכְתָּבוֹ קִבַּלְתִּי בְּשָׁבוּעַ הֶעָבַר וּבְוַדַּאי צַעֲרִי גָּדוֹל מְאֹד מִצַּעֲרוֹ, וּבִפְרָט עַל בִּטּוּל תּוֹרָה וּתְפִלָּה שֶׁמְּבַטֵּל אוֹתוֹ, אַךְ מַה מְּאֹד הֶחֱיִיתַנִי בִּדְבָרֶיךָ שֶׁכָּתַבְתָּ שֶׁאַתָּה מִתְחַזֵּק עַל פִּי הַדְּבָרִים שֶׁשָּׁמַעְתָּ בְּחַג הַשָּׁבוּעוֹת הֶעָבַר, וְאַתָּה חוֹטֵף אֵיזֶה טוֹב כָּל מַה שֶּׁאַתָּה יָכוֹל לַחֲטֹף, וּבִשְׁאָר הָעִתִּים אַתָּה מִתְחַזֵּק בְּרָצוֹן וְכִסּוּפִין דִּקְדֻשָּׁה וְשׁוֹמֵר וּמַמְתִּין לִישׁוּעָתוֹ יִתְבָּרַךְ. כָּךְ הוּא הַמִּדָּה וְכָךְ יָפֶה לְךָ לְהִתְנַהֵג, כִּי אֲפִלּוּ כַּאֲשֶׁר יַעְזֹר ה' יִתְבָּרַךְ שֶׁיִּתְבַּטְּלוּ הַיִּסּוּרִים הָאֵלֶּה מֵאִתְּךָ, וְתִזְכֶּה לַחֲזֹר עַל מְקוֹמְךָ לְהַתְמִיד בְּלִמּוּדֶיךָ יוֹמָם וָלַיְלָה כְּבַתְּחִלָּה, גַּם אָז צְרִיכִין לִזְכֹּר כָּל דְּבָרֵינוּ וּלְהִתְנַהֵג בָּהֶם כַּאֲשֶׁר דִּבַּרְתִּי בָּהֶם קֹדֶם שָׁבוּעוֹת. בִּפְרָט כִּי אִי אֶפְשָׁר בְּלֹא בִּטּוּלִים הַמִּזְדַּמְּנִים בְּכָל יוֹם, כִּי כָּל יוֹמָא אִית לֵהּ גָּדֵר מִלְּבַר, אֲבָל לֵית יוֹם דְּלֵית בֵּהּ טוֹב וְכוּ' כַּאֲשֶׁר כְּבָר דִּבַּרְנוּ בָּזֶה הַרְבֵּה בְּעֶזְרָתוֹ הַגְּדוֹלָה. נָא בְּנִי חֲבִיבִי חֲזַק וַחֲזַק כִּי עַל פִּי דְּבָרִים הָאֵלֶּה אַתָּה יָכוֹל לִהְיוֹת אִישׁ כָּשֵׁר וְצַדִּיק כָּל יָמֶיךָ. רַק חֲזַק וֶאֱמַץ בַּתּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינְךָ לְבֵין קוֹנְךָ בְּכָל מַה דְּאֶפְשָׁר, וְכָל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה, כִּי אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וְכוּ'.
hand of Hashem that has struck our city — that taken from us
were two beloved of our eyes — the
beloved and the pleasant in their lives and in their death —
they are the veteran our Teacher the Rabbi
Yisroel HaKohen, of blessed memory — and his
distinguished brother-in-law, the veteran our Teacher the Rabbi
Asher Zelig, of blessed memory. Woe to us for our brokenness! May the Master of salvations
and the Master of consolations save and console us speedily —
and raise their souls to His throne of glory — to the source
from which they were hewn — and may they merit immediately
to receive the radiant countenance of the Atik
Yomin (the Ancient of Days) — the face of our Master,
our Teacher and Rebbe — the new light — may the memory of the
righteous and holy one be for a blessing. And may their souls
be bound in the bond of life forever. And may He console us
and save us from all our troubles — and in particular from the
trouble of the soul — that we merit at least from now to accustom
ourselves to be in the World to Come — in such a manner that
we will always be as He desires. Amen. And behold — on the day of Tisha B'Av
(the ninth of Av) — in the midst of the depth of my grief and
mourning over the destruction of the Holy Temple and over our
deeds that delay its rebuilding — in the midst of this, the
bearer of this letter came to my home — he is
Rabbi Mikhl — and with him
Rabbi Nachum Yitzchok — may his light shine.
And I stood trembling and astonished — in particular because
Rabbi Mikhl is very weak in his legs. [And yet he is not the beggar who has no legs — may Hashem grant us to hear that story too.]
And I also understood from their words that they went from
Uman without permission — for they did not receive leave
from his eminence — what they call
gizeginen (taking formal leave)
before their journey on foot. And I wanted to hold myself back with all my strength from
causing them grief — but I could not hold back. And I rebuked
them to their faces and spoke with them very hard words — like
sinews — which were to them like the piercings of a sword —
their coming to me now in this manner. And in truth in my
heart I had great compassion for them — for I knew that
despite everything their intention was for Heaven in truth.
But even so I could not hold back — and I spoke with them
very many hard words. And it was my intention not to receive
them at my home for Shabbos — but since there were also some
other guests from Nemrov — I did not want to shame them so
greatly. And behold now I am compelled to send them home
and to pay for them the wagon fare — since for me it is a
mortal danger that Rabbi Mikhl should walk on his legs, G-d
forbid — so weak are they. And Rabbi Mikhl defended himself
greatly before me and said he was not so eager to come to me
— only through the words of your eminence — who spoke with
him many times and told him that he must specifically be at
my home in Breslov. And he told me several words that your
eminence spoke with him — that it was necessary he be with
me. And yet he was afraid to take leave from your eminence —
lest now you prevent him — since he has no strength in his
legs — as indeed it would have been right to prevent him. Please, my dear brother — remember the mercy and love of our
Master, our Teacher and Rebbe, of blessed memory — toward us
— that he took us from where he took us, and brought us out
from where he brought us, and drew us close with such great
closeness — more than all the world — and
even more than all his righteous people — as was heard
from his holy mouth explicitly many times.
## Segment 4
וְהִנֵּה דַּע בְּנִי כִּי בְּיוֹם ו' עֶרֶב שַׁבַּת קֹדֶשׁ צִוִּיתִי לִסְתֹּר בֵּיתִי, וּכְבָר סָתְרוּ אוֹתָה לְגַמְרֵי עַד הַסֻּכָּה. וְגַם עַל זֶה הָיָה כַּמָּה מְנִיעוֹת, וְהַשֵּׁם יִתְבָּרַךְ בְּעֶזְרָתוֹ עֲזָרַנִי עַד כֹּה, וְעַתָּה אֲנִי מְצַפֶּה לִישׁוּעָתוֹ שֶׁבְּיוֹם מָחָר אִם יִרְצֶה הַשֵּׁם יָבוֹא הַבַּעַל מְלָאכָה עִם כַּמָּה פּוֹעֲלִים לְהַתְחִיל לַעֲסֹק הֵיטֵב בַּבִּנְיָן, וּבְיוֹם שְׁלִישִׁי אִם יִרְצֶה הַשֵּׁם תִּהְיֶה הַזַּאקְלַאשְׁצִינֶע [הַנָּחַת הַיְסוֹד] לְחַיִּים וּלְשָׁלוֹם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.
That we know from
him more than all of them.
And in truth — even I and you — we do not know what G-d has
done for us: that we two specifically — know
from such a great, holy, awesome, and most exalted light —
more than all who come into the world — and even more than
his righteous men — and it is impossible to elaborate
on this in writing. For the matter of our closeness to him,
of blessed memory, is a story from ancient times — and enough
for the one who understands.
At all events — it is fitting for us to fulfil his will, of
blessed memory — to walk in his ways — to have his
mercy on all who desire to draw close to his awesome name, of
blessed memory — and not to look at the bad or the lack
of each person — only to look at the good in them alone.
Please, my dear brother — my soul and my heart — remember and
look and set your heart well to all these matters — for it is
not an empty thing. For in truth I have not come to appease
you only for their sake — but for the sake of all our
anshay shlomaynu in the holy
community of Uman — for it has already become known to me that for several weeks now you have been angry with them for no
reason — over nothing — and in particular with Rabbi Ozer —
against whom you have greatly multiplied your anger. And if
he erred in that he did not reveal to you when the man Moshe
left Uman for here without your permission — he is not to be
blamed so
## Segment 5
וְאוֹדוֹת בְּנִי חוֹרְגִי שְׁמֶעלְקֶא שֶׁיִּחְיֶה, כְּפִי הַנִּרְאֶה אִי אֶפְשָׁר לִמְנֹעַ אוֹתָם שָׁם מִלַּעֲסֹק בִּרְפוּאוֹת, וּלְדַעְתִּי הִיא סַכָּנָה לְעֵינָיו יוֹתֵר כָּל עִסְקֵי רְפוּאוֹת שֶׁלָּהֶם, עַל־כֵּן דִּבַּרְתִּי עִם זוּגָתִי, וְהִסְכִּימָה לְדַעְתִּי, שֶׁתֹּאמַר לָהֶם, שֶׁבְּאִם לֹא הִתְחִילוּ עֵינָיו לְהִתְרַפְּאוֹת שֶׁתֵּכֶף וּמִיָּד יַחְזְרוּ וְיִשְׁלְחוּ אוֹתוֹ לְפֹה וְקִוִּיתִי לַה' שֶׁפֹּה יִהְיֶה לוֹ רְפוּאָה שְׁלֵמָה בְּלִי שׁוּם רְפוּאָה גַּשְׁמִיּוֹת וְיִכְתֹּב לִי תֵּכֶף תְּשׁוּבָה עַל זֶה כִּי נָחוּץ הוּא מִכַּמָּה טְעָמִים.
much — for even for that very matter you were very
angry with him — yet despite that you already know that one
must fulfil: in anger, remember to show mercy
[Chavakuk 3:2] — to hold fast
to the qualities of Hashem Yisborach: that in the very midst
of great anger — to remember to show mercy specifically — as
explained in the Torah Kartilisa
(Likutay Moharan I, 18).
And in particular since both I and you know that Rabbi Ozer's
intention too was for the good — to bring a soul close to our
Master, of blessed memory — and not to anger you, G-d forbid.
And if in our opinion he may have erred in this — even so it
is upon you and upon me to forgive him — especially since you
have already been angry with him more than enough. And
he has already received his portion of
suffering — and it is fitting for you to have mercy on
him and on all our anshay shlomaynu
there — to draw them close and not push them away, G-d forbid
— for their intention is for Heaven.
And it is His will, may He be blessed, and the will of our
Master, of blessed memory — that we draw them close. And in
particular — you must be careful lest there be from this a
desecration of G-d's Name, G-d forbid. For what will people
say — especially those who already oppose our fellowship —
that G-d forbid, even between Nussun and Naftali a quarrel
has already been made — G-d forbid. Woe
to the ears that hear such things! We already grieve
over the quarrel from Dashov — and far be it to add to it, G-d forbid — especially between us. For there are no men in
all our anshay shlomaynu who
are brothers — loving and faithful — as we are. And surely
it is fitting for us to love one another with even greater
abundance and might — because we merited
to know so much from him, of blessed memory — and to have
such a portion in so many merits of the many, for
generations. Therefore we must guard ourselves very
greatly so that the love between us not be blemished, G-d
forbid, by so much as a hair. And even if in truth it has not
been blemished at all — we must go out still more before
people — that they not say what they would say, G-d forbid.
Therefore — the past is gone. Now — hear my voice, my dear
brother — abandon the grudge and anger in your heart toward
them — and return to them and have mercy on them and draw
them close with love. For in truth you
will give life to their souls — and you will literally
fulfil the preservation of many souls of Israel — as if you
sustained an entire world. For in truth they have already
wept greatly before Hashem Yisborach and before me over your
pushing them away. Therefore I could not hold back from
writing you these words of mine. And I am confident in the
greatness of our love — that you will fulfil these words of
mine — spoken in truth and with wholeness of heart.
And beyond this there is no time to elaborate in writing — and
if Hashem be with me, we will speak of this face to face, if
G-d wills it.
## Segment 6
דִּבְרֵי אָבִיךָ הַטָּרוּד מְאֹד כַּאֲשֶׁר תָּבִין בְּעַצְמְךָ וְדוֹרֵשׁ שְׁלוֹמְךָ בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם
And I have also requested greatly that you inform
me — perhaps you have some news of the daughter of our Master
the righteous one — Marat Sarah, may she live
— what has become of her — whether she has already given birth
in peace — for our grief is very great that we have no news from
there. May Hashem Yisborach cause us to hear good tidings
speedily.
The words of one who loves you in truth for eternity. Nussun of Breslov.
Postscript — Greetings
The righteous Marat Adil, may she live — and
her veteran son our Teacher the Rabbi Avraham Beer,
may he live — who prays with devotion — and her daughter
Rivka Miriam, may she live — extend greetings
of peace to you. All our anshay
shlomaynu extend greetings of peace with love.
## Segment 7
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.