{
  "bookId": "alim-litrufa",
  "part": "2",
  "torah": "95",
  "title": "צה",
  "hebrewTitle": "צה",
  "sourceUrl": "/reader/alim-litrufa/2/95",
  "plainUrl": "/reader-plain/alim-litrufa/2/95/",
  "segments": [
    {
      "index": 1,
      "he": "בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיֵּרָא תקצ\"ג לפ\"ק.",
      "en": "To: My beloved son, my dear one. [Yitzchok]\n\nYour letter I received at this hour — and now I still do not know when I will\n travel, if Hashem wills — for I have not yet hired a wagon."
    },
    {
      "index": 2,
      "he": "אֲהוּבִי בְּנִי חֲבִיבִי.",
      "en": "My beloved son, my dear one."
    },
    {
      "index": 3,
      "he": "מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה, וְכָעֵת אֵינִי יוֹדֵעַ עֲדַיִן מָתַי אֶסַּע אִם יִרְצֶה הַשֵּׁם, כִּי לֹא שָׂכַרְתִּי עֲגָלָה עֲדַיִן. אַךְ כְּפִי הַנִּרְאֶה אֶסַּע לְשָׁלוֹם אִם יִרְצֶה הַשֵּׁם בְּיוֹם ב' אַחַר שַׁבָּת הַבָּא עָלֵינוּ לְטוֹבָה; וּמַה שֶּׁלֹּא תָּבוֹא עַל שַׁבַּת קֹדֶשׁ אֵין קְפִידָא, כִּי גַּם אֶצְלִי אֵין נַיְחָא כָּל כָּךְ שֶׁיִּהְיוּ אוֹרְחִים עַל שַׁבָּת זֶה, כִּי דַּעְתִּי אֵין צְלוּלָה כָּל כָּךְ מֵחֲמַת הַדֶּרֶךְ הַזֶּה, וְטוֹב שֶׁתָּבוֹא אִם יִרְצֶה הַשֵּׁם בְּיוֹם א', דְּהַיְנוּ אַחַר קַבָּלַת הַפָּאסְט [הַדֹּאַר] וַה' הַטּוֹב יַעֲשֶׂה.",
      "en": "But by the looks of\n it I will travel in peace, if Hashem wills, on Monday after the coming Shabbos."
    },
    {
      "index": 4,
      "he": "וּבְעִנְיַן דִּבְרֵי אֱמֶת וְהִתְחַזְּקוּת, כְּבָר כָּתַבְתִּי לְךָ הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְטוֹב שֶׁתִּסְתַּכֵּל לִפְעָמִים בָּאִגָּרוֹת הַמֻּנָּחוֹת אֶצְלְךָ מִכְּבָר. וְקִוִּיתִי לְהַשֵּׁם יִתְבָּרַךְ שֶׁיְּחַיוּ אוֹתְךָ הַרְבֵּה בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְכָעֵת אֵין לִי פְּנַאי כְּלָל לְהַאֲרִיךְ כִּי מוֹסֵר כְּתָב זֶה נָחוּץ; הַשֵּׁם יִתְבָּרַךְ יְשַׂמַּח אוֹתְךָ וְאוֹתָנוּ, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וּבִגְדֻלָּתוֹ הַנּוֹרָאָה שֶׁשָּׁם עַנְוְתָנוּתוֹ יְכוֹלִין לִשְׂמֹחַ לְעוֹלָם, אֲפִלּוּ אֵיךְ שֶׁהוּא. אֵיךְ שֶׁהוּא. וּכְבָר רָאִינוּ הַרְבֵּה הַרְבֵּה טוּבוֹ וְחַסְדּוֹ, עַד אֵין שִׁעוּר בַּדּוֹרוֹת הָאֵלֶּה, שֶׁגִּלָּה לָנוּ חֲסָדִים כָּאֵלֶּה, שֶׁהֵם חִדּוּשֵׁי הַתּוֹרָה שֶׁקִּבַּלְנוּ מֵאֲדוֹנֵנוּ מוֹרֵנוּ וְרַבֵּנוּ הַנּוֹרָא זֵכֶר צַדִּיק לִבְרָכָה, שֶׁכֻּלָּם הֵם חֲסָדִים נִפְלָאִים עַד אֵין חֵקֶר, וְהֵם הֵם שִׁבְעָה מְשִׁיבֵי טַעַם לְהַחֲיוֹת עַם רָב, יִהְיֶה מִי שֶׁיִּהְיֶה, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה, כָּל מִי שֶׁנּוֹגֵעַ בִּמְעַט דִּמְעַט, אֲפִלּוּ בִּנְגִיעָה בְּעָלְמָא בַּחֲסָדִים הַנִּפְלָאִים הָאֵלֶּה, יֵשׁ לוֹ לִשְׂמֹחַ לָנֶצַח. כִּי הֵם אֹרַח חַיִּים שׂבַע שְׂמָחוֹת וְכוּ'.",
      "en": "And that you will not come for Shabbos Kodesh — there is no grievance — for it\n is also not so comfortable for me to have guests on this Shabbos — as my mind\n is not entirely clear because of this journey. And it is good that you come on\n Sunday — after receiving the post. And may Hashem the Good do.\n\n And regarding matters of truth and strengthening — I have already written you\n much — and it is good that you look from time to time at the letters placed with\n you from before. And I hoped in Hashem Yisborach that they will revive you\n greatly. And now I have no time at all to extend — for the bearer of this letter\n is urgent.\n\n May Hashem Yisborach gladden you and us — for Hashem\n Yisborach is very great — and His greatness is beyond all searching. And in\n His awesome greatness there dwells His humility\n [וּבִגְדֻלָּתוֹ הַנּוֹרָאָה שֶׁשָּׁם עַנְוְתָנוּתוֹ\n — a direct quotation from the prayer Uva L'Tziyon, recited at the\n close of Shacharis and Mincha: gadol b'eitzah v'rav\n aliliyah... v'im kol zeh geduloso uvigdulosso sh'sham anavesanuso —\n \"great in counsel and mighty in deed... and with all this His greatness —\n and in His greatness His humility.\" This liturgical phrase is itself derived\n from the Talmudic principle in Megillah 31a — \"wherever you find the greatness\n of the Holy One Blessed be He — there you find His humility\" — and grounded\n in D'vorim 10:17-18. But the immediate source Reb Nussun cites is the daily\n prayer known to every Jew by heart: the words of Uva L'Tziyon whose\n speaker is the prophet Yirmiyahu. It is precisely in the vastness of His\n\ngreatness that His humility becomes accessible to every person at every level]\n \n — one can always rejoice —\n however one is. However one is.\n [אֵיךְ שֶׁהוּא. אֵיךְ שֶׁהוּא — the first of two\n paired rhetorical doublings in this passage. \"However one is — however one\n is\" — addressed to the individual: the insistence that no personal level of\n unworthiness, failure, or distance removes the possibility of joy. The\n repetition is the rhetorical assertion that there are truly no exceptions]\n \n And we have already seen very, very much of His goodness and kindness — beyond\n all measure in these generations — that He revealed to us such kindnesses —\n which are the new Torah teachings we received from our Master, our Teacher and\n Rebbe, the awesome one — of blessed and holy memory. They are all wondrous\n kindnesses beyond all searching — and they are the seven restorers of taste —\n to revive a great people —\n whoever they may be — however they may be\n [יִהְיֶה מִי שֶׁיִּהְיֶה, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה\n — the second doubled formula, structurally parallel to the first. Where\n eich sheyihyeh eich sheyihyeh addressed the individual — however\n one is — this formula extends the same unconditional access to every possible\n person: whoever they may be, however they may be. The two doublings together\n form Reb Nussun's complete statement of absolute, universal spiritual\n possibility: no individual is excluded (first formula); no type of person is\n excluded (second formula). The architecture is precise and deliberate]\n \n — all who touch them even a little, even a very little — even a touch in\n passing in these wondrous kindnesses — has reason to\n rejoice forever — for they are the path of life, full of joys\n [כִּי הֵם אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת — Tehillim\n 16:11: \"You will make known to me the path of life — fullness of joy in Your\n presence — pleasantness at Your right hand forever.\" The Rebbe's teachings\n are themselves the orach chayyim sova s'machos — not merely a means\n to reach the path of life filled with joys, but its present instantiation]\n \n and so forth.\n\nNussun of Breslov.\n\n[Translator's Note: Overview: A brief letter of compressed intensity. *Uvigdulosso\n hano'ra'ah sham anavesanuso* is now identified as a direct quotation from the\n daily prayer *Uva L'Tziyon* — words spoken by Yirmiyahu, known by heart from\n the close of every *Shacharis* and *Mincha*. The two paired rhetorical doublings\n form a complete architecture of unconditional access: *eich sheyihyeh eich\n sheyihyeh* (however one is — the individual; no exceptions) + *mi sheyihyeh\n eich sheyihyeh* (whoever they may be, however they may be — every person; no\n category excluded). The Rebbe's teachings are *orach chayyim sova s'machos*\n (Tehillim 16:11) — their present instantiation.\n \n Key Themes\n\n B'gedulosso Sham Anavesanuso — Uva L'Tziyon\n A direct quotation from the daily prayer recited at the close of every\n Shacharis and Mincha: \"and in His greatness His humility.\"\n Words of Yirmiyahu, known by heart. The Talmudic principle of Megillah 31a\n\nreaches every Jew through the living prayer.]"
    },
    {
      "index": 5,
      "he": "נָתָן מִבְּרֶסְלֶב",
      "en": "Nussun of Breslov."
    }
  ]
}