# ס

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Source: https://ajew.org/reader/alim-litrufa/2/60


## Segment 1

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בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם ב' לֶךְ לְךָ תקצ"ב.

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My beloved son — may he live. [Yitzchok]


## Segment 2

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שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.

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Receive the enclosed letter here — and send it at once by post
 [פָּאשְׂט — the postal service, from the Slavic/German
 Post]
 — and seal it properly. For I did not seal it myself — so that you can read the
 letter I wrote to Rabbi Ephraim. For
 every word that Hashem sends under my pen
 [כָּל דִּבּוּר שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ תַּחַת
 קֻלְמוֹסִי — kulmosi: my pen, from the Aramaic/Greek
 kalamos — the reed pen. The word appears throughout the Talmud and
 kabbalistic literature as the instrument through which divine speech passes into
 writing. The phrase tachas kulmosi — under my pen — is a recurring
 formula in these letters (cf. also Letter 66) expressing that the pen is merely
 the channel: Hashem speaks, the pen receives. Reb Nussun does not claim the
 words as his own composition but as transmitted through him]
 in matters concerning us is very much needed by each and every person.


## Segment 3

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אֵין פְּנַאי לְהַאֲרִיךְ, וּבִקַּשְׁתִּי מִמְּךָ שֶׁתִּשְׁלַח לִי תֵּכֶף הַקֶּערְבְּלֶיךְ מֵרַבִּי שִׁמְשׁוֹן שֶׁהוּא בָּטוּחַ אֶצְלְךָ, כִּי הַשָּׁעָה דְּחוּקָה לִי עַתָּה מְאֹד. וְהַשֵּׁם יִתְבָּרַךְ יְחַזֵּק לְבָבְךָ לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וְיָסִיר מַחֲלָה מִבֵּיתְךָ. וְתוֹדִיעַ לִי מִזּוּגָתְךָ תִּחְיֶה, כִּי קִוִּיתִי לַה' שֶׁיִּהְיֶה לָהּ רְפוּאָה בְּקָרוֹב בְּלִי רְפוּאוֹת גַּשְׁמִיִּים דַּיְקָא, וְהַשֵּׁם יִתְבָּרַךְ יְרַחֵם שֶׁתִּשְׁמַע לִדְבָרֵינוּ וְלֹא תָּבוֹא לִידֵי שׁוּם דָּאקְטִיר אָז טוֹב לְךָ. וְהִנֵּה מַה שֶּׁנַּעֲשָׂה אֶצְלְכֶם, בְּוַדַּאי כְּבָר שָׁמַעְתָּ שֶׁרַבִּי מֹשֶׁה חַיִּים כְּבָר נִתְרַצָּה שֶׁיִּסַּע חֲתָנוֹ כַּאֲשֶׁר כָּתַב לִי הַיּוֹם. וְגַם בָּזֶה יְכוֹלִין לִרְאוֹת וּלְהָבִין יְשׁוּעַת ה' בְּכָל עֵת, שֶׁאֵין שׁוּם מְנִיעָה בָּעוֹלָם שֶׁלֹּא יוּכַל לְשַׁבְּרָהּ. כִּי אֵין הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עַל הָאָדָם דָּבָר שֶׁלֹּא יוּכַל לִסְבֹּל בְּשׁוּם אֹפֶן. וְזֶה רֶמֶז לְכָל אָדָם לְכָל עִנְיְנֵי מְנִיעוֹת וְתַאֲווֹת שֶׁלּוֹ, שֶׁבְּוַדַּאי אִם לֹא הָיָה לוֹ כֹּחַ לְשָׁבְרָם, לֹא הָיָה הַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עָלָיו דְּבָרִים כָּאֵלֶּה. וּבְוַדַּאי יֵשׁ דֶּרֶךְ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ גַּם מִמְּקוֹמוֹת הָאֵלֶּה, וְהָבֵן זֶה מְאֹד מְאֹד. וּצְרִיכִין לְבַקֵּשׁ הַרְבֵּה מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּחְמֹל עָלָיו בְּכָל עֵת, וְיוֹרֵהוּ הַדֶּרֶךְ אֵיךְ לְהִתְקָרֵב אֵלָיו מִמְּקוֹמוֹת הָאֵלֶּה וּמֵעִנְיָנִים הָאֵלֶּה שֶׁעוֹבְרִים עָלָיו, וְדַי בָּזֶה כָּעֵת.

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For certainly everyone needs to fulfil what our Rebbe, of blessed memory,
 warned — to always strengthen oneself. And he said explicitly
 [Sichot HaRan 302]:
 the essential thing is "from the belly of She'ol I cried
 out"
 [מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי — Yonah 2:3: the cry
 of Yonah from the depths of the great fish. Rebbe Nachman in Sichot HaRan 302
 teaches that this verse is the model for prayer from any depth: however low
 one has fallen — even from the belly of She'ol — one can still cry out to
 Hashem. The verse is the assurance that the prayer from the abyss reaches
 Him].


## Segment 4

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דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִשְׂמֹחַ בְּךָ לָנֶצַח דּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה.

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And every person falls so much in their mind that it seems to them as if this
 was not said about them — as if they have descended more
 than the belly of She'ol, G-d forbid — and as if they no longer have
 the strength to cry out — and as if they have already cried out very much and
 it does not help them — and many other rejections
 [d'chiyyos] like these. And in truth it is not
 so — for I know the truth that he, of blessed memory,
 directed all his words explicitly also at you — and at each and every person.

And not only can they cry out always — however it is, however it is — also
 according to his holy and sweet and precious and wondrous
 and wholehearted words — in the ultimate truth of their depth of
 wholehearted simplicity —
 one can also gladden oneself at every time — and seize
 the sorrow and the sigh and turn it to joy
 [לַחֲטֹף הַיָּגוֹן וַאֲנָחָה לְהָפְכוֹ לְשִׂמְחָה —
 to seize the sorrow and sigh and flip it to joy. The verb
 chatof — to snatch urgently — runs throughout
 these letters for grabbing Torah and prayer before the moment passes. Here it
 is applied to sorrow itself: snatch it before it takes hold, and turn it to
 its opposite].

And may Hashem Yisborach strengthen your heart to walk in his holy ways always
 — and may the words of his holy Torah never depart from our
 mouths or from our children's mouths or from our children's children's mouths
 forever
 [וְלֹא יָמוּשׁוּ דִּבְרֵי תּוֹרָתוֹ הַקְּדוֹשָׁה
 מִפִּינוּ — echoing Yehoshua 1:8: "this book of the Torah shall not depart
 from your mouth"; and the Shabbos evening prayer: "may the words of Torah not
 depart from our mouths or from our children's mouths or from our children's
 children's mouths — from now and forever." Reb Nussun applies both the
 biblical promise to Yehoshua and the Shabbos liturgy to the specific words of
 Rebbe Nachman's Torah].

The words of your father.

Nussun of Breslov.


## Segment 5

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נָתָן מִבְּרֶסְלֶב

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Nussun of Breslov.