# נב
נב
Source: https://ajew.org/reader/alim-litrufa/2/52
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ג' חֻקַּת [ג' תמוז] תקצ"א.
[Yitzchok] May the Name of Hashem protect you and save you and help
you
[שֵׁם ה' יָגֵן עָלֶיךָ וְיוֹשִׁיעֲךָ וְיַעַזְרְךָ —
a three-verb blessing invoking the divine Name directly: yogen
## Segment 2
שָׁלוֹם וְחַיִּים לַאֲהוּבִי בְּנִי חֲבִיבִי הַוָּתִיק מוֹרֵנוּ הָרַב יִצְחָק שֶׁיִּחְיֶה.
(protect/shield), yoshi'acha (save you), ya'azrecha (help
you). The triad echoes the structure of the Priestly Blessing and draws on
Tehillim 121 — Hashem will guard your going and your coming. That Reb
## Segment 3
נָא בְּנִי חֲבִיבִי, לְהוֹדִיעֵנִי מִיָּד עַל יְדֵי מוֹסֵר כְּתָב זֶה מִשְּׁלוֹמְךָ וּמִשְּׁלוֹם בִּנְךָ שֶׁיִּחְיֶה, כִּי עֵינַי כָּלוֹת כָּל הַיּוֹם לִשְׁמֹעַ הַטּוֹב מֵאִתּוֹ, הַשֵּׁם יִתְבָּרַךְ יִסְעָדֵהוּ וִישִׁיבֵהוּ לְאֵיתָנוֹ בְּקָרוֹב. וְהִנֵּה לְסַפֵּר לְךָ חַסְדֵי ה' אֲשֶׁר עָשָׂה עִמִּי בְּאֵלּוּ הַיָּמִים תִּקְצַר הַיְרִיעָה, כִּי שְׁנֵי בָּנַי שֶׁיִּחְיוּ הָיוּ חוֹלִים מֵחֳלִי הַמָּאזְלִין, וְגַם שְׁנֵי בָּנֶיהָ שֶׁל זוּגָתִי, וְכֻלָּם הָיוּ מְסֻכָּנִים מְאֹד, וּקְצָתָם הָיוּ אֶצְלִי לְאַחַר יֵאוּשׁ כִּמְעַט רַחֲמָנָא לִצְלַן, וּבְגֹדֶל נִפְלְאוֹתָיו יִתְבָּרַךְ וַחֲסָדָיו הָעֲצוּמִים שָׁבוּ לְאֵיתָנָם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, רַק בְּנִי יוֹסֵף יוֹנָה שֶׁיִּחְיֶה עֲדַיִן לֹא שָׁב לְכֹחוֹ מֵחֲמַת שֶׁבְּיוֹם שַׁבַּת קֹדֶשׁ וּבְיוֹם א' בְּשָׁבוּעַ זֹאת הָיָה מְסֻכָּן מְאֹד מְאֹד, וְזֶה סָמוּךְ הֶחֱלִימָהוּ וְהֶחֱיָהוּ הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו הַגְּדוֹלִים בְּלִי שׁוּם רְפוּאוֹת וּבְלִי שׁוּם עֲשִׂיָּה וְתַחְבּוּלָה כְּלָל, כְּדַרְכֵּנוּ, כַּיָּדוּעַ לְךָ; ה' יְשִׁיבֵהוּ לְאֵיתָנוֹ בְּקָרוֹב; וְעַתָּה עֵינַי צוֹפִיּוֹת לִשְׁמֹעַ הַטּוֹב מִבִּנְךָ שֶׁיִּחְיֶה, נָא לְהוֹדִיעֵנִי מִיָּד; יָתֵר מִזֶּה אֵין בִּלְשׁוֹנִי מִלָּה עַתָּה לְהַרְחִיב הַדִּבּוּר.
Nussun opens the first letter of the new year with a blessing invoking the Name
itself — on the very day designated Shem Hashem — is a deliberate and
conscious theological act: the Name that was magnified through Yom Kippur's
forgiveness is now invoked over his son at the opening of the year]
— that you merit to come speedily to all that you have sought your whole life
— and more and more. And behold — how very much you gladdened my soul with
your letter which I received at this very hour — you gave me life with your words
— in seeing that, thanks be to G-d, you have already begun to see
the salvation of Hashem — how He, Yisborach, hears the
prayer of every mouth always. But even so you still need great and wondrous
strengthening — especially in the matter of personal speech between yourself and
your Maker. And one must also remember what he, of blessed memory, said
[Sichot HaRan 70] — in these words: That is: when He, Yisborach, broadens things a little —
it is forbidden to be satisfied with this — but
rather to beseech and to yearn at every time for what is still lacking in his
service of Hashem. In particular since much is still lacking
to us — very, very much. But even so he said that even so one must not
be in sadness or black melancholy — only to rejoice greatly
in the salvation of Hashem — especially at a time when He broadens
things a little in His kindness. And a person of discernment
[וּמַשְׂכִּיל עַל דָּבָר — a direct biblical phrase
from Mishlai 16:20: "one who is prudent in a matter will find good." This
signals that what follows requires genuine spiritual discernment — the teaching
is addressed to one who applies careful, attentive understanding to it, not to
the casual reader]
can understand from this a little — how to conduct himself in this: to always
know that much is still lacking — almost beyond measure
— and yet always to be in joy. For even in a time of distress, G-d
forbid, when it seems to a person that Hashem Yisborach is not paying attention
to him at all — even so one must always be in joy and always find some
broadening even then — in the aspect of
in distress You broadened me
[Tehillim 4:2] and so forth. And all the more
so at a time when Hashem Yisborach shines His face a little.
And it seems to me that you have already heard this conversation from me —
and it is impossible to explain it properly in writing — but I have come here
as a reminder. And if you merit — you will hear more from me about this. And
also the other holy conversations flowing from his awesome words, of blessed
memory — like a flowing spring that does not cease —
## Segment 4
נָא בְּנִי חֲזַק וֶאֱמַץ מְאֹד, וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל, וּזְכֹר חַסְדֵי ה' אֲשֶׁר כְּבָר הִפְלִיא עִמָּנוּ לָשׂוּם לָנוּ שְׁאֵרִית בָּאָרֶץ לְהַחֲיוֹתֵנוּ כְּהַיּוֹם הַזֶּה, עַל יְדֵי מַעְיְנֵי הַיְשׁוּעָה וְכוּ' וְכוּ', כֵּן יוֹסִיף ה' חַסְדּוֹ עִמָּנוּ, וְאַל יַעַזְבֵנוּ וְאַל יִטְּשֵׁנוּ לְעוֹלָם.
living waters that do not stop — that purify from all the impurities of the
world
[מַיִם חַיִּים דְּלָא פָּסְקִין — Zoharic Aramaic:
living waters that do not cease — as mentioned in the holy passage
Kam Rabi Shimon
[recited before Kol Nidrai on Yom Kippur eve],
where it is explained that these are the waters of Torah (mayin
d'oraysa) that purify from all impurities. Reb Nussun identifies the
teachings of Rebbe Nachman with these living waters — fitting precisely on the
morning after Yom Kippur, the day of purification, the day of Shem
Hashem]
— as mentioned in the holy passage
Kam Rabi Shimon that is recited before
Kol Nidrai — for it is explained there that they are the waters of Torah and
## Segment 5
דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה וּמַעְתִּיר בַּעַדְכֶם, וּמְצַפֶּה לִתְשׁוּבָתְךָ מְהֵרָה.
so forth — see there. More than this there is no leisure to extend.
The words of your father — who rejoices in your words and awaits complete
salvation speedily.
Nussun of Breslov.
## Segment 6
נָתָן מִבְּרֶסְלֶב
[Hebrew: נָתָן מִבְּרֶסְלֶב...]