# צה
צה
Source: https://ajew.org/reader/alim-litrufa/2/95
## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם ד' וַיֵּרָא תקצ"ג לפ"ק.
To: My beloved son, my dear one. [Yitzchok]
Your letter I received at this hour — and now I still do not know when I will
travel, if Hashem wills — for I have not yet hired a wagon.
## Segment 2
אֲהוּבִי בְּנִי חֲבִיבִי.
My beloved son, my dear one.
## Segment 3
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.
But by the looks of
it I will travel in peace, if Hashem wills, on Monday after the coming Shabbos.
## Segment 4
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'.
And that you will not come for Shabbos Kodesh — there is no grievance — for it
is also not so comfortable for me to have guests on this Shabbos — as my mind
is not entirely clear because of this journey. And it is good that you come on
Sunday — after receiving the post. And may Hashem the Good do.
And regarding matters of truth and strengthening — I have already written you
much — and it is good that you look from time to time at the letters placed with
you from before. And I hoped in Hashem Yisborach that they will revive you
greatly. And now I have no time at all to extend — for the bearer of this letter
is urgent.
May Hashem Yisborach gladden you and us — for Hashem
Yisborach is very great — and His greatness is beyond all searching. And in
His awesome greatness there dwells His humility
[וּבִגְדֻלָּתוֹ הַנּוֹרָאָה שֶׁשָּׁם עַנְוְתָנוּתוֹ
— a direct quotation from the prayer Uva L'Tziyon, recited at the
close of Shacharis and Mincha: gadol b'eitzah v'rav
aliliyah... v'im kol zeh geduloso uvigdulosso sh'sham anavesanuso —
"great in counsel and mighty in deed... and with all this His greatness —
and in His greatness His humility." This liturgical phrase is itself derived
from the Talmudic principle in Megillah 31a — "wherever you find the greatness
of the Holy One Blessed be He — there you find His humility" — and grounded
in D'vorim 10:17-18. But the immediate source Reb Nussun cites is the daily
prayer known to every Jew by heart: the words of Uva L'Tziyon whose
speaker is the prophet Yirmiyahu. It is precisely in the vastness of His
greatness that His humility becomes accessible to every person at every level]
— one can always rejoice —
however one is. However one is.
[אֵיךְ שֶׁהוּא. אֵיךְ שֶׁהוּא — the first of two
paired rhetorical doublings in this passage. "However one is — however one
is" — addressed to the individual: the insistence that no personal level of
unworthiness, failure, or distance removes the possibility of joy. The
repetition is the rhetorical assertion that there are truly no exceptions]
And we have already seen very, very much of His goodness and kindness — beyond
all measure in these generations — that He revealed to us such kindnesses —
which are the new Torah teachings we received from our Master, our Teacher and
Rebbe, the awesome one — of blessed and holy memory. They are all wondrous
kindnesses beyond all searching — and they are the seven restorers of taste —
to revive a great people —
whoever they may be — however they may be
[יִהְיֶה מִי שֶׁיִּהְיֶה, יִהְיֶה אֵיךְ שֶׁיִּהְיֶה
— the second doubled formula, structurally parallel to the first. Where
eich sheyihyeh eich sheyihyeh addressed the individual — however
one is — this formula extends the same unconditional access to every possible
person: whoever they may be, however they may be. The two doublings together
form Reb Nussun's complete statement of absolute, universal spiritual
possibility: no individual is excluded (first formula); no type of person is
excluded (second formula). The architecture is precise and deliberate]
— all who touch them even a little, even a very little — even a touch in
passing in these wondrous kindnesses — has reason to
rejoice forever — for they are the path of life, full of joys
[כִּי הֵם אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת — Tehillim
16:11: "You will make known to me the path of life — fullness of joy in Your
presence — pleasantness at Your right hand forever." The Rebbe's teachings
are themselves the orach chayyim sova s'machos — not merely a means
to reach the path of life filled with joys, but its present instantiation]
and so forth.
Nussun of Breslov.
[Translator's Note: Overview: A brief letter of compressed intensity. *Uvigdulosso
hano'ra'ah sham anavesanuso* is now identified as a direct quotation from the
daily prayer *Uva L'Tziyon* — words spoken by Yirmiyahu, known by heart from
the close of every *Shacharis* and *Mincha*. The two paired rhetorical doublings
form a complete architecture of unconditional access: *eich sheyihyeh eich
sheyihyeh* (however one is — the individual; no exceptions) + *mi sheyihyeh
eich sheyihyeh* (whoever they may be, however they may be — every person; no
category excluded). The Rebbe's teachings are *orach chayyim sova s'machos*
(Tehillim 16:11) — their present instantiation.
Key Themes
B'gedulosso Sham Anavesanuso — Uva L'Tziyon
A direct quotation from the daily prayer recited at the close of every
Shacharis and Mincha: "and in His greatness His humility."
Words of Yirmiyahu, known by heart. The Talmudic principle of Megillah 31a
reaches every Jew through the living prayer.]
## Segment 5
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.