# פא
פא
Source: https://ajew.org/reader/alim-litrufa/2/81
## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ג' קֹרַח תקצ"ב.
Abundant peace — to my beloved son — may his light shine. [Yitzchok] I received your letter at the dawn of this day — and I enjoyed it very, very
much — from what I see that my true words make an impression
upon you, thanks be to G-d — and that you are engaged in returning to
the true memory. This is indeed the measure — and this is how it is fitting for
you to return to this memory each day — thousands of times.
## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי נֵרוֹ יָאִיר וּלְכָל אַנְשֵׁי שְׁלוֹמֵנוּ שָׁלוֹם לָכֶם אַל תִּירָאוּ כִּי ה' עִמָּכֶם.
For it
is only for this that we came to this world — to always remember the World to
Come
[לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי — Aramaic: to
always remember the World to Come — the core of the Breslov teaching on
zikarayon. All of a person's spiritual work is ultimately in the service
of this one remembrance]
— for all know that there is no permanence in this world — and one must
inevitably depart from here in the passing of a brief moment. For all of time
is not counted even as a brief moment by one who truly applies his heart and
mind well to the flight of time — faster than a bird in flight. And one must
greatly overcome in order not to forget oneself. And about this we were warned
in the Torah [D'vorim 4:9]:
only take care for yourself and greatly guard your soul — lest you forget
the things
[רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן
תִּשְׁכַּח אֶת הַדְּבָרִים — Moshe's warning before his death: guard yourself
mightily lest you forget the divine encounter — applied here to the danger of
forgetting one's eternal destination in the rush of daily life]
and so forth. And behold — today Hashem was with me in that I wrote some new
## Segment 3
וְהִנֵּה אֲנִי מוּכָן לִנְסֹעַ מִיָּד לְאוּמַאן לְשָׁלוֹם, הַשֵּׁם יִתְבָּרַךְ יַעַזְרֵנוּ לִגְמֹר הַבִּנְיָן הַקָּדוֹשׁ מְהֵרָה. וְהִנֵּה מִכְתָּבְךָ קִבַּלְתִּי עִם הַסַּךְ אַרְבַּע רוּבָּל־חָדָשׁ, וּמְאֹד הֶחֱיִיתֶם נַפְשִׁי בָּזֶה כִּי גָּדוֹל הַהֶכְרֵחַ עַתָּה אִי אֶפְשָׁר לְשַׁעֵר וְאֵין לְהַעֲרִיךְ, יְשַׁלֵּם ה' פָּעָלְכֶם וְכוּ', וְתִזְכּוּ שֶׁיִּהְיֶה לָכֶם חֵלֶק גָּדוֹל בַּבִּנְיָן הַקָּדוֹשׁ וְהַנִּפְלָא שֶׁעוֹסֵק בּוֹ הוּא זַ"ל זֶה כַּמָּה שֶׁיִּתְרַבּוּ הַבָּתִּים עַל יְדֵי שְׁכֵנִים רַבִּים עַד אֵין מִסְפָּר וְכוּ', עַד שֶׁיַּעֲלֶה שַׁעֲשׁוּעִים לְפָנָיו יִתְבָּרַךְ שֶׁלֹּא עָלוּ מִימוֹת עוֹלָם. וְהִנֵּה אֲנִי טָרוּד עַתָּה מְאֹד כַּאֲשֶׁר תָּבִין מֵעַצְמְךָ, אַךְ מֵאַהֲבַתְכֶם הִכְרַחְתִּי אֶת רַבִּי חַיִּים נַחוּם נֵרוֹ יָאִיר עַד שֶׁנָּתַן לִי הַעְתָּקַת כָּל הַתּוֹרָה שֶׁדִּבַּרְנוּ בֶּחָג הַקָּדוֹשׁ הֶעָבַר וּבְשַׁבַּת קֹדֶשׁ שֶׁלְּפָנָיו. יִרְאוּ עֵינֵיהֶם וְיִשְׂמַח לְבָבָם. וְהֵם שְׁלשָׁה בּוֹגִין וָחֵצִי כְּתוּבִים מִשְּׁנֵי עֶבְרֵיהֶם, וְאִם יִרְצוּ יַעְתִּיקוּהָ מִיָּד וְיַחֲזִירוּ לִי אִם יִרְצֶה הַשֵּׁם כְּשֶׁאָבוֹא לְשָׁלוֹם לְבֵיתִי, וּמִגֹּדֶל הַנְּחִיצָה אִי אֶפְשָׁר לְהַאֲרִיךְ כְּלָל.
teachings in this matter. And every time I write such things I think: would that
you could see them. For it seems to me each time that these words are very much
needed for you — as I have already informed you of this, my dear son and friend.
And today I also thought so — and I said in my heart to strengthen myself to
write you some words immediately — even though I still have no one travelling
with whom to send them. And the general principle is that one must guard the memory greatly — meaning:
to remember each day the World to Come — in the general and in the particular.
But the obstacles to this drawn from the aspect of the evil eye which casts
forgetfulness are great — and they grow strong in so many ways — until one
must draw upon oneself the aspect of the root of sovereignty which is the
aspect of "even to My nostrils"
[בְּחִינַת עַד חָטְמִי — the divine attribute associated
with the nostrils, drawing on Iyov 27:3: "as long as my breath is within me
and the spirit of G-d is in my nostrils." The divine breath in the nostrils
is the root of the life-force and the kabbalistic dimension of spiritual
awakening that overcomes the forces of forgetfulness]
— as is explained there. And we do not know how one merits to this — only we
rely on the strength of the holy elder who fights Hashem's battles on our
behalf — and he knows how to draw upon us the aspect mentioned above in order
to introduce the memory within us. But the simple practical counsel for guarding the memory is through
speech with the mouth — for speech has very great power — and through
it one overcomes all battles. And just as for ordinary memory — such as
remembering one's learning — one must review the chapter with the mouth many
times as is known from experience — so too for this memory which is the
essential thing — one must review this memory with one's mouth — whether by
speaking to oneself words of moral guidance each day —
what will his takhlees
be in the World to Come — and what will his end be forever
[מַה יִּהְיֶה תַּכְלִיתוֹ לָעוֹלָם הַבָּא וּמַה
יִּהְיֶה סוֹפוֹ לָנֶצַח — takhlees: the ultimate end-goal, the
philosophical telos identified in Letter 87. Here the word is spoken
aloud as a practice: the daily self-questioning about one's ultimate purpose
is itself the act of guarding the memory]
— and also speaking with a friend about this. For
speech has great power to remind a person — in the
aspect of
for whenever I speak of him — I will surely remember him
[כִּי מִדֵּי דַּבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ —
Yirmiyahu 31:20: Hashem's declaration that speaking about Efraim (Israel)
sustains the divine memory and the consequent compassion. Applied inversely:
human speech about eternal matters sustains our memory of them]
[Yirmiyahu 31:20]
— as is explained elsewhere. And the essential victory of this world's battle
— which is a very, very long and immeasurable war — the essential victory is
through speech — for it is the weapon of Israel — for our
strength is only in the mouth
[כְּלִי זַיִן שֶׁל יִשְׂרָאֵל כִּי אֵין כֹּחֵנוּ
אֶלָּא בַּפֶּה — the Talmudic principle that the weapon of Yaakov/Israel is
prayer and speech while Esav's weapon is the sword. The mouth is not merely
a tool but the essential armament of Israel in its eternal warfare against the
forces of forgetting and materialism]. And this is the meaning of lamenatzeach — with
which King David, peace be upon him, began the majority of the Psalms in
Tehillim. And Rashi explained that he made the Psalm for the Levites to say
it — for they are those who conduct in song and so forth. And we have explained
this interpretation also for all Israel — and its meaning in simplicity:
*lamenatzeach* — to the one who wants to be victorious in the battle of this
world — let him say this Psalm and that Psalm — and understand this well. And
so too it is for the matter of hisbodidus — which
is also in the aspect of saying Tehillim — as is explained elsewhere
[Likutay Moharan 156]. Also David said
*lamenatzeach* about himself — as one who lifts and strengthens himself and
says: *lamenatzeach mizmor l'David* — meaning: for David who conquers all
battles through his speech — he now says this Psalm. And so every person —
even at his lowest level — must know and believe that certainly
he conquers greatly through each and every word of personal
speech and hisbodidus that he says — for
this is an eternal victory that remains forever. And if he will be strong in
this — that until the very moment his soul departs he will engage in this —
however it is — he will certainly be victorious in the battle through His
great kindness.
And behold — I have connected this matter to the matter of
hatavas chalom
[הֲטָבַת חֲלוֹם — the sweetening of a bad dream: the
Talmudic institution from Brochos 55b whereby three people declare to the
dreamer "you saw a good dream" — and the power of their spoken words actually
transforms the dream's effect from bad to good]
— which I am now engaged with — for through this one sees the wonders of the
power of holy speech — in that our sages instituted
[Brochos 55b]
that one who dreamed a bad dream should have it sweetened before three — who
say to him: chelma tava chazis — several times. Thus even though in
truth he dreamed a bad dream — even so through those who sweeten it saying
with their mouths "you saw a good dream" several times — they thereby have
the power that the dream be truly good and turned from bad to good. Through
this one sees how great is the power of holy speech that conquers all battles.
And
there is yet more to say to G-d
[וְעוֹד לֶאֱלֹקַי מִלִּין — a direct quotation of
Iyov 36:2, the opening of Elihu's great speech: "wait a little for me and I
will show you — for there is yet more to say for G-d." Elihu speaks with the
sense that the topic of divine justice is inexhaustible — that he has not yet
finished speaking on G-d's behalf. Reb Nussun applies it as an expression of
his own sense that the power and inexhaustibility of holy speech always has
more to reveal — there is always more that can be said in Hashem's praise
regarding this topic]
— regarding what I wrote in this matter through His great kindness upon me
[Likutay Halachos, Particular Blessings 5].
And from my love for you and from love of all our community in your town — I
said I would not withhold good — to copy out for you a little of what touches
on awakening and on counsel — perhaps you will remind yourselves well — and
strive to fulfil his holy words, of blessed memory, which are your life forever.
And from yourself you will understand — to show this letter to all our
community — in the holy shadow, the shadow of faith
[צִלָּא דִּמְהֵמְנוּתָא — the Zoharic Aramaic phrase
for the shade of faith — the protective shade of the Rebbe's teaching and the
Tzadik's influence under which the community shelters].
And in particular to my dear friend who truly loves me — Rabbi
Shimshon — may his light shine. For these matters apply to
him as well — even though he did not hear their beginning on Shabbos Nachamu
— for he did not merit to be counted among us — not at Shavuos and not at
Shabbos Nachamu and not on any Shabbos and not even on a weekday. From afar
he loves me in truth — and he does not withhold from me his good generosity —
and this too is certainly good. But even so — on the contrary — precisely
because of this itself I cannot restrain myself from rebuking him his way to
his face — rebuke revealed from a mighty and strong love
in my heart toward him — great love and everlasting love.
This is not the right way and this is not how it is fitting for you, my dear
brother, to conduct yourself with us — you who grew up among us and know the
truth truly — for it is forbidden to distance oneself so much from gathering
with us — at least two or three times a year: once on some Shabbos and once
on a weekday if Shabbos is not possible. And you want me to give you children
— in truth the key of children is not in my hand
[אֵין בְּיָדִי מַפְתֵּחַ שֶׁל בָּנִים — the three
keys in Hashem's hand alone: rain, childbirth, resurrection of the dead
[Taanis 2a]. Reb Nussun disclaims independent power while maintaining that
proximity creates the conditions for effective prayer. The key is Hashem's —
but the door can be knocked upon here]
— but it is not in any other's hands either — and this is enough for one who
understands. And I am firm in my words that I have spoken with you already
— that if it is possible to draw some kindness to give you children — you can
certainly accomplish it here more than anywhere in the entire world — and you
must be diligent at my door day by day — perhaps there will be a time of
favour when you will be remembered for salvation and compassion — with enduring
seed — Omain, so may Hashem do.
And if the opposite, G-d forbid — all the more so you need to be diligent at
our doors — so that we can remind you each time of your eternal
takhlees — for what will become of you? For one
who has no children, G-d forbid — certainly has no hope for the World to Come
except through very much Torah and mitzvos and good deeds — and doing a mitzvah
that will be an eternal merit for the many. And with me — praise be to G-d —
you will find an eternal merit for the many in abundance — as you yourself
know and believe. And since truly there is no despair from anything in the
world — for it can be that an already strong decree has been issued against a
person — and even so through multiplying prayers and good deeds and through
multiplying diligence — one will arouse His mercies to turn from the opposite
to the opposite — as we have seen in experience several times — as it is
written:
and Yitzchok entreated Hashem
[וַיֶּעְתַּר יִצְחָק לַה' — B'reishis 25:21. And our
sages derived [Y'vamos 64a]: why were the prayers of the Tzadikim compared
to a pitchfork (eter)? — just as a pitchfork turns grain from one
side to another, so the prayers of the Tzadikim turn the attribute of
Judgement to the attribute of Compassion. The root עתר appears in both
vayetar and eter: the prayer is not merely a request but a
physical turning of reality]
— and our sages expounded [Y'vamos 64a]: why
were the prayers of the righteous compared to a pitchfork — for just as a
pitchfork turns the grain, so the prayers of the righteous turn the attribute
of Judgement to the attribute of Compassion. And the past is gone — from now
on if you hear me — prepare your heart to hear my words which are spoken in
truth for your love alone — for you
## Segment 4
דִּבְרֵי אֲבִיכֶם הֶחָפֵץ בְּטוֹבַתְכֶם וְהַצְלָחַתְכֶם הַנִּצְחִית.
r eternal
takhlees.
The truth is that your love toward us from afar is also very precious —
in particular the generosity of your good heart — may Hashem Yisborach
strengthen your heart and add to it. And in my opinion —
I would have been pleased that Hashem Yisborach should
have compassion on you for this alone — to remember you immediately with
enduring seed — but who can understand the ways of Hashem who knows
the mysteries of the world and the hidden things of all the living — perhaps
through multiplying the diligence of being here you would be able to
accomplish it — as above.
The words of one who loves you in truth — who speaks from the point within the heart
[הַמְדַבֵּר מִנְּקֻדָּה שֶׁבַּלֵּב — the
nekudah shebalev — the point within the heart — is one of the most
significant technical terms in Breslov thought, developed extensively in
Likutay Moharan I:282 (the azamra Torah). It is the inextinguishable
point of holiness present in every Jewish soul regardless of how far one has
fallen — the infinitesimal nucleus of divine fire that can never be entirely
extinguished. Reb Nussun signs off this most complex and far-reaching letter
with the declaration that he speaks from this very point: not from
theological argument or personal authority but from the deepest inner core
that can never be lost]
— and awaits salvation each day.
Nussun of Breslov.
## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.