# צג
צג
Source: https://ajew.org/reader/alim-litrufa/2/93
## Segment 1
בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, יוֹם א' וַיֵּרָא תקצ"ג.
To: My beloved son, my dear one — may he live. [Yitzchok]
Your letter I received at this moment — at the time when I was reading the
## Segment 2
אַהוּבִי בְּנִי חֲבִיבִי שֶׁיִּחְיֶה.
letters that arrived at this moment from Kremenchug — from the righteous woman
## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּשָׁעָה זֹאת בְּעֵת שֶׁקָּרִיתִי הַמִּכְתָּבִים שֶׁהִגִּיעַ לָנוּ בְּשָׁעָה זֹאת מִקְּרֶעמִינְטְשׁוּג מֵהַצַּדֶּקֶת מָרַת אָדְיל תִּחְיֶה, וּמֵרַבִּי מֵאִיר לֵיבּ וְרַבִּי אַבְרָהָם בֶּער שֶׁיִּחְיוּ, וְכֻלָּם קוֹרְאִים תִּגָּר בְּקוֹל גָּדוֹל מְאֹד עַל שֶׁלֹּא בָּאתִי עַל הַחֲתֻנָּה, וְכוֹתְבִים שֶׁהַחֲתֻנָּה נִתְעַכְּבָה עַד רֹאשׁ־חֹדֶשׁ כִּסְלֵו אִם יִרְצֶה הַשֵּׁם, וְשֶׁהַהֶכְרֵחַ שֶׁאָבוֹא לְשָׁם עִם כַּמָּה מֵאַנְשֵׁי־שְׁלוֹמֵנוּ בְּלִי שׁוּם תֵּרוּץ. וְכָעֵת יֵשׁ כַּמָּה סְבָרוֹת בְּלִבִּי שֶׁאֶסַּע אִם יִרְצֶה הַשֵּׁם עַל הַחֲתֻנָּה, וְאֶכְתֹּב לְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, כִּי מֵהַסְּתָם לֹא אֶסַּע בְּשָׁבוּעַ זֹאת רַק אַחַר שַׁבַּת קֹדֶשׁ אִם יִרְצֶה הַשֵּׁם. וְטוֹב שֶׁתִּהְיֶה פֹּה עַל שַׁבַּת קֹדֶשׁ אוֹ אַחַר כָּךְ מִיָּד, כִּי מִי יוֹדֵעַ אֵיךְ תִּהְיֶה הַנְּחִיצָה שֶׁלִּי, כִּי אַחַר שַׁבָּת אִם יִרְצֶה הַשֵּׁם אֵינִי יוֹדֵעַ בְּעַצְמִי מָתַי אֶסַּע לְשָׁלוֹם אִם יִרְצֶה הַשֵּׁם, וּכְפִי דַּעְתִּי לֹא אֶסַּע תֵּכֶף אַחַר שַׁבָּת אִם יִרְצֶה הַשֵּׁם, אַךְ אַף עַל פִּי כֵן טוֹב שֶׁתִּהְיֶה תֵּכֶף אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה, אִם יִרְצֶה הַשֵּׁם אוֹ עַל שַׁבַּת קֹדֶשׁ כַּנַּ"ל; וַה' הַטּוֹב יַעֲשֶׂה, כִּי לְעֵת עַתָּה קָשָׁה בְּעֵינַי מְאֹד מְאֹד הַנְּסִיעָה הַזֹּאת, ה' יִגְמֹר בַּעֲדִי לְטוֹבָה.
Marat Adel — may she live — and from Rabbi Meir Leib and Rabbi Avraham Ber —
may they live. And they all raise a great and loud cry that I did not come to
the wedding — and write that the wedding has been postponed until Rosh Chodesh
Kislev, if Hashem wills — and that it is imperative that I come there with some
of our community members without any excuse. And now there are several
considerations in my heart that I should travel, if Hashem wills, to the wedding
— and I will write to you, with the help of Hashem Yisborach — for it is likely
I will not travel this week — only after Shabbos Kodesh if Hashem wills. And it
is good that you be here for Shabbos Kodesh — or immediately afterwards — for
who knows what my need will be. For after Shabbos — if Hashem wills — I do not
know myself when I will travel in peace — and in my opinion I will not travel
immediately after Shabbos — but even so it is good that you be immediately after
the coming Shabbos — or for Shabbos Kodesh itself as above. And may Hashem the
Good do — for now this travel seems very, very difficult in my eyes — may
Hashem complete it on my behalf for good.
The four gold coins I received — and I have already ordered the craftsman to
come to me to take the prayers for binding. May Hashem be
with us that we spend our days in these awesome prayers the like of which has
never been in the world
[אֵלּוּ הַתְּפִלּוֹת — Likutay Tefillos: the
book of prayers composed by Reb Nussun based on the Rebbe's teachings — a new
form of personal structured prayer rooted in the deepest Breslov teachings. Reb
Nussun is having copies bound for the community].
And if we are now in such generations — in the footsteps of the Mashiach —
in which whatever is done to each person is done — as each person knows in
his own soul — against this Hashem Yisborach had compassion
on us and sent the healing before the wound
[הִקְדִּים רְפוּאָה לַמַּכָּה — the Talmudic principle
from Megillah 13b: Hashem always sends the healing before the wound. Before
the darkness of the generation's challenges was inflicted — the Rebbe was
already sent as the healing. The healer preceded the full disclosure of the
wound]
— in that He sent us beforehand a true saviour and teacher to save us through
the revelation of his holy new Torah teachings — the wondrous and awesome new
## Segment 4
הָאַרְבָּעָה זְהוּבִים קִבַּלְתִּי וּכְבָר הִקְדַּמְתִּי וְצִוִּיתִי לְהָאֻמָּן שֶׁיָּבוֹא אֵלַי לִקַּח הַתְּפִלּוֹת לְכָרְכָם, ה' יִהְיֶה בְּעֶזְרֵנוּ לְבַלּוֹת יָמֵינוּ בְּאֵלּוּ הַתְּפִלּוֹת הַנּוֹרָאוֹת אֲשֶׁר כְּמוֹהֶם לֹא הָיָה בָּעוֹלָם, וְאִם אָנוּ עַכְשָׁיו בְּדוֹרוֹת כָּאֵלּוּ בְּעִקְבוֹת מְשִׁיחָא אֲשֶׁר נַעֲשֶׂה עִם כָּל אֶחָד מַה שֶּׁנַּעֲשֶׂה, כַּאֲשֶׁר יוֹדֵעַ כָּל אֶחָד בְּנַפְשׁוֹ, נֶגֶד זֶה חָמַל עָלֵינוּ הַשֵּׁם יִתְבָּרַךְ וְהִקְדִּים רְפוּאָה לַמַּכָּה מַה שֶׁשָּׁלַח לָנוּ מִקֹּדֶם מוֹשִׁיעַ וְרַב הָאֱמֶת לְהַצִּילֵנוּ עַל יְדֵי הִתְגַּלּוּת חִדּוּשֵׁי תּוֹרָתוֹ הַקְּדוֹשִׁים, הַחִדּוּשִׁים הַנִּפְלָאִים וְהַנּוֹרָאִים וְכוּ' שֶׁהֵם מַעְיְנֵי הַיְשׁוּעָה הָאֲמִתִּיִּים, וּבְיוֹתֵר עַל יְדֵי אֵלּוּ הַתְּפִלּוֹת, אֲשֶׁר אִי אֶפְשָׁר לְבָאֵר בִּכְתָב וּבְעַל פֶּה עַד הֵיכָן מַגִּיעִים טוֹבוֹת וַחֲסָדִים שֶׁל אֵלּוּ הַתּוֹרוֹת וְהַתְּפִלּוֹת וְהַמַּעֲשִׂיּוֹת וְהַשִּׂיחוֹת הַקְּדוֹשִׁים וְכוּ' וְכָל קְדֻשַּׁת הַהַשְׁאָרָה שֶׁהִשְׁאִיר בְּזֶה הָעוֹלָם. וְעַל כֻּלָּם גֹּדֶל כֹּחוֹ הַקָּדוֹשׁ הָעִזּוּז וְהַגִּבּוֹר וְכוּ' הָעוֹלֶה עַל הַכֹּל אֲשֶׁר הִבְטִיחָנוּ וְהִזְהִירָנוּ לִסְמֹךְ עַל כֹּחוֹ הַנּוֹרָא. וּבָרוּךְ הַשֵּׁם יֵשׁ לָנוּ עַל מִי לִסְמֹךְ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וּכְבָר יְדַעְתֶּם מַה שֶּׁדִּבַּרְנוּ בִּשְׁמוֹ זַ"ל מַה שֶּׁאָמַר אִם עִמָּכֶם נַעֲשֶׂה כָּךְ, מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן מַה נַּעֲשֶׂה עִם שְׁאָר אֲנָשִׁים הַחוֹלְקִים מֵאִתָּנוּ שֶׁאֵינָם שׁוֹקְדִים כְּלָל עַל תִּקּוּנָם וְכוּ' הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם וְיָחוּס עָלֵינוּ וְעַל עַמּוֹ יִשְׂרָאֵל בְּרַחֲמָנוּת הָאֲמִתִּי לְהוֹצִיא אֶת יִשְׂרָאֵל מֵעֲווֹנוֹת. אֲשֶׁר בֶּאֱמֶת אֵין נָאֶה לָהֶם שׁוּם עָווֹן כְּלָל לְפִי רוּחָנִיּוּתָם וְכוּ' וְקָשֶׁה עֲלֵיהֶם לִסְבֹּל מַשּׂאוֹי הַזֹּאת שֶׁל עָווֹן רַחֲמָנָא לִצְלַן אֲפִלּוּ יוֹם אֶחָד, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם, הַשֵּׁם יִתְבָּרַךְ יְרַחֵם; יָתֵר מִזֶּה אֵין פְּנַאי כְּלָל
teachings — which are the true springs of salvation — and most of all through
these prayers — the goodness and kindness of which cannot be explained in
writing or orally — how far the goodness and kindness of these Torahs and
prayers and stories and holy conversations reach — and
all the holy remaining-presence that he left in this world
[כָּל קְדֻשַּׁת הַהַשְׁאָרָה שֶׁהִשְׁאִיר בְּזֶה
הָעוֹלָם — the word hash'arah — from the root שאר, to remain —
is a precise kabbalistic term, not merely "legacy." It denotes the
remaining-presence of a Tzadik: the living spiritual substance he
leaves in the world after his passing that continues to operate as an actual
force, not merely an influence or memory. In kabbalistic thought, a Tzadik's
hash'arah is the ongoing divine energy he channels into the world —
a real, active spiritual residue that remains after the soul has departed.
Reb Nussun is saying: the Rebbe left in this world not merely teachings and
prayers to remember but an actual living spiritual presence that continues
to work].
And above all — the greatness of his mighty and powerful holy strength — which
surpasses everything — who promised and warned us to rely on his awesome power.
And blessed is Hashem — we have someone to rely upon
— with the help of Hashem Yisborach.
And you already know what we spoke in his name, of blessed memory — what he
said: if with you it happens thus — all the more so and
more so what happens to other people who differ from us — who are not diligent
at all regarding their rectification
— may Hashem Yisborach have mercy.
May Hashem Yisborach have mercy and have compassion on us
and on His people Israel — with true compassion — to extract Israel from their
sins. For in truth no sin at all is fitting for them according to their
spiritual nature
[אֲשֶׁר בֶּאֱמֶת אֵין נָאֶה לָהֶם שׁוּם עָווֹן כְּלָל
לְפִי רוּחָנִיּוּתָם — one of the most extraordinary declarations in the
entire collection: sin is not natural to Israel — it is a foreign and unfitting
imposition upon their true spiritual nature. Israel's ruhaniyus —
their essential spiritual substance — is inherently incompatible with sin.
Sin is not their native state but an exile from it]
— and it is hard for them to bear this burden of sin — may the Merciful One
protect — even for a single day. May Hashem Yisborach have mercy — may Hashem
Yisborach have mercy.
Beyond this there is no time at all to extend — for my mind is not clear at all
from the doubts about the journey that have arisen at this very moment. May
Hashem Yisborach guide me in His truth and teach me how to conduct myself in
truth — for in Him alone is my hope.
The words of your father — who seeks your peace always with love. And if
Hashem wills — on Wednesday I will see to write you with the help of Hashem
Yisborach — according to what Hashem Yisborach will send into my mind then
for true good. The socks are not yet finished — and my daughter — may she
live — is working on completing them now — and they will reach him soon, if
Hashem wills.
Nussun of Breslov.
The words of your father — who seeks your peace always with love. And if
Hashem wills — on Wednesday I will see to write you with the help of Hashem
Yisborach — according to what Hashem Yisborach will send into my mind then
for true good. The socks are not yet finished — and my daughter — may she
live — is working on completing them now — and they will reach him soon, if
## Segment 5
לְהַאֲרִיךְ כִּי דַּעְתִּי אֵינָהּ צְלוּלָה כְּלָל מֵחֲמַת סְפֵקוֹת הַנְּסִיעָה שֶׁנִּתְהַוָּה עַתָּה בְּשָׁעָה זֹאת. הַשֵּׁם יִתְבָּרַךְ יַדְרִיכֵנִי בַּאֲמִתּוֹ וִילַמְּדֵנִי אֵיךְ לְהִתְנַהֵג בֶּאֱמֶת כִּי אֵלָיו לְבַד תִּקְוָתִי. דִּבְרֵי אָבִיךָ הַדּוֹרֵשׁ שְׁלוֹמְךָ תָּמִיד בְּאַהֲבָה, וְאִם יִרְצֶה הַשֵּׁם בְּיוֹם ד' אֶרְאֶה לִכְתֹּב לְךָ בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ כְּפִי אֲשֶׁר יִשְׁלַח הַשֵּׁם יִתְבָּרַךְ בְּדַעְתִּי אָז לְטוֹבָה בֶּאֱמֶת, הַזָּאקִין [הַגַּרְבַּיִם] לֹא נִגְמְרוּ עֲדַיִן, וּבִתִּי תִּחְיֶה עוֹסֶקֶת עַתָּה לְגָמְרָם וּבְקָרוֹב יַגִּיעוּ לוֹ אִם יִרְצֶה הַשֵּׁם.
Hashem wills.
Nussun of Breslov.
[Translator's Note: Overview: Multiple urgent letters arrive simultaneously from
Kremenchug as Yitzchok's letter also arrives. The theological core: *refuah
kodem la'makah* (Megillah 13b). *Kol kedushas hahash'arah* — the holy
remaining-presence — is now identified as the kabbalistic term for the Tzadik's
living spiritual substance that continues to operate in the world after his
passing: not legacy or memory but an actual active spiritual residue. *Im
imachem na'asah kach*. And the extraordinary declaration: *ein na'eh lahem shum
avon l'fi ruhaniysam* — no sin is fitting for Israel according to their spiritual
nature. Sin is a foreign burden, an exile from their true state.
Key Themes
Hash'arah — The Tzadik's Remaining-Presence
Not "legacy" but the kabbalistic term for the Tzadik's ongoing spiritual
substance that remains in the world after his passing — a living, active force,
not merely a memory or influence. The Rebbe left an actual continuing
presence in this world that goes on working.]
## Segment 6
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.