# צח
צח
Source: https://ajew.org/reader/alim-litrufa/2/98
## Segment 1
בָּרוּךְ הַשֵּׁם, יוֹם א' וַיְחִי תקצ"ג בְּרֶסְלֶב.
To: Abundant peace to my beloved son, my dear one, the Rabbinic one, our Teacher the
Rabbi Yitzchok — may his light shine.
## Segment 2
רַב שָׁלוֹם לַאֲהוּבִי בְּנִי חֲבִיבִי הָרַבָּנִי מוֹרֵנוּ הָרַב יִצְחָק נֵרוֹ יָאִיר.
Your letter I received at this hour — together with the letter to Tsheryn.
You did well — what you did — what you accomplished with
this letter to Tsheryn
[הֱטִיבוֹתָ אֲשֶׁר עָשִׂיתָ — a direct echo of the
## Segment 3
מִכְתָּבְךָ קִבַּלְתִּי בְּזֹאת הַשָּׁעָה עִם הַמִּכְתָּב לִטְשֶׁערִין, הֱטִיבוֹתָ אֲשֶׁר עָשִׂיתָ אֲשֶׁר פָּעַלְתָּ הַמִּכְתָּב הַזֶּה לִטְשֶׁערִין, תְּהִלָּה לָאֵל זִכִּיתִי אוֹתְךָ בְּמִצְוָה רַבָּה שֶׁאֵין לָהּ שִׁעוּר, שֶׁיִּהְיֶה לְךָ חֵלֶק כָּזֶה בְּשָׁלוֹם כָּזֶה שֶׁבֵּין זִוּוּג כָּזֶה. הַשֵּׁם יִתְבָּרַךְ יְזַכְּךָ שֶׁתֹּאכַל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה, שֶׁתִּזְכֶּה לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת, וְהַקֶּרֶן יִהְיֶה קַיָּם לָעַד.
royal formula of divine commendation. In Melachim I 8:18 and Divrei HaYomim I
17:2, Hashem says to David regarding his intention to build the Temple:
hetivosa asher hayah im l'vavecha — "you did well that this was in
your heart." It is the language by which Hashem Himself expresses approval of
an act of sacred intention. Reb Nussun applies this same formula — with the
resonance of divine commendation — to Yitzchok's act of facilitating peace
between a married couple].
Praise be to G-d — I have given you merit in a great commandment without
measure — that you should have such a share in such a peace between such a
union. May Hashem Yisborach give you merit to eat of its fruits in this world
— that you merit to be a truly upright man —
and the principal shall remain intact forever
[וְהַקֶּרֶן יִהְיֶה קַיָּם לָעַד — the Mishnaic formula
## Segment 4
וְהִנֵּה קָרִיתִי מִכְתָּבְךָ. וְחֶדְוָה תָּקוּעַ בְּלִבִּי מִסִּטְרָא חֲדָא מִמִּכְתָּבְךָ. וְצַעַר מִסִּטְרָא חֲדָא אֲשֶׁר עֲדַיִן אֵינְךָ מִתְחַזֵּק לְהַשְׁלִיךְ הַמַּחֲשָׁבוֹת זָרוֹת, בִּפְרָט הַמַּחֲשָׁבוֹת שֶׁל מָמוֹן. וַהֲלֹא כְּבָר שָׁמַעְתָּ כָּל כָּךְ שִׂיחוֹת וְתוֹרוֹת קְדוֹשׁוֹת, שֶׁהַמַּחֲשָׁבָה בְּיַד הָאָדָם לְהַטּוֹתָהּ כִּרְצוֹנוֹ. וְשֶׁאִי אֶפְשָׁר בְּשׁוּם אֹפֶן, שֶׁיִּהְיֶה שְׁנֵי מַחֲשָׁבוֹת בְּיַחַד וְכוּ', וְעוֹד שִׂיחוֹת הַרְבֵּה כָּהֵנָּה, שֶׁיְּכוֹלִין לְהִנָּצֵל מֵהֶם בְּשֵׁב וְאַל תַּעֲשֶׂה, וּבִפְרָט מַה שֶּׁדִּבַּרְנוּ בְּשַׁבַּת חֲנֻכָּה הַזֶּה. עַל דָּרֵי כְּרוּכְיָא דְּקַנְיָא אִיתְפַּח לִקּוּטֵי הַלָכוֹת שַׁבָּת ו). וּמַדּוּעַ לֹא תַּחְגֹּר מָתְנֶיךָ לְגָרְשָׁם מֵעָלֶיךָ עַל יְדֵי עֵצוֹת קְדוֹשׁוֹת כָּאֵלּוּ. יָדַעְתִּי בְּנִי יָדַעְתִּי. אֵיךְ וְאֵיךְ הֵם מִתְגַּבְּרִין מְאֹד אַף עַל פִּי כֵן אַף עַל פִּי כֵן. אַךְ כְּבָר יָדַעְתָּ וְשָׁמַעְתָּ, שֶׁהָעִקָּר שֶׁאַתָּה תִּהְיֶה בְּשֵׁב וְאַל תַּעֲשֶׂה, וּמַה שֶּׁנַּעֲשֶׂה עִמְּךָ אַל תָּחוּשׁ עַל זֶה, כִּי יָקָר מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, כָּל הַמְשָׁכָה וְהַמְשָׁכָה שֶׁאַתָּה מַמְשִׁיךְ אֶת עַצְמְךָ מֵהֶם וְכוּ', כַּמְבֹאָר בִּדְבָרָיו הַקְּדוֹשִׁים (לִקּוּטֵי תִנְיָנָא מח). וּבָזֶה רָאוּי לְךָ לְהַחֲיוֹת אֶת עַצְמְךָ בְּכָל עֵת. וְעַל יְדֵי זֶה תִּתְגַּבֵּר עֲלֵיהֶם בְּעֶזְרָתוֹ הַגְּדוֹלָה יִתְבָּרַךְ.
from Peah 1:1: deeds whose fruit one eats in this world while the eternal
principal remains intact in the World to Come. Applied here to the merit of
making peace between husband and wife].
And behold I have read your letter. And gladness is fixed in my heart from one
side. And sorrow from one side — that you are still not strengthening yourself
to cast off the foreign thoughts — especially the thoughts of money. And have
you not already heard so many holy conversations and Torahs — that the thought
is in a person's hand to turn it as he wishes — and that it is impossible in any
way for two thoughts to be together — and many other conversations like these
— that one can be saved from them through
sit and do not do — and especially what we spoke about
on this Shabbos Chanukah — about the
tangled reed
[עַל דָּרֵי כְּרוּכְיָא דְּקַנְיָא — the image from
Likutay Halachos Hilchos Shabbos 6 of the foreign thought that winds itself
around the mind like a coiled reed — tightening with each attempt to wrestle
it free. The counsel: simply stop engaging it]
[Likutay Halachos, Shabbos 6].
And why do you not gird your loins to drive them away through such holy counsels?
I know, my son — I know — how very strongly they overpower — even so — even so.
But you already know and have heard — that the essential thing is that you
practice shev v'al ta'aseh — and whatever is done to you — do not be
troubled about it.
For every single withdrawal — each and every one — by
which you withdraw yourself from them — is very precious in the eyes of
Hashem Yisborach
[כָּל הַמְשָׁכָה וְהַמְשָׁכָה — from Likutay Moharan
II:48: every single act of withdrawing from a foreign thought is enormously
precious, regardless of whether the thought returns. The victory is in each
individual withdrawal]
[Likutay Moharan II:48]
— as is explained in his holy words. And through this it is fitting for you
to revive yourself at every time. For the sake of Hashem — be strong and
resolute! And flee at every time from foreign thoughts through shev v'al
ta'aseh — and do not look upon whether they overpower you a thousand
times a day. You do your part — to flee from them each time. If you flee
before they become entangled in your thought — so much the better. And even
if you were remiss until it became — G-d forbid — a tangled reed — stand up
suddenly and nullify yourself. And remember Shabbos — which is the ultimate
## Segment 5
לְמַעַן הַשֵּׁם חֲזַק וֶאֱמַץ! וּבְרַח בְּכָל עֵת מִמַּחֲשָׁבוֹת זָרוֹת עַל יְדֵי שֵׁב וְאַל תַּעֲשֶׂה, וְאַל תִּסְתַּכֵּל אִם יִתְגַּבְּרוּ עָלֶיךָ אֶלֶף פְּעָמִים בְּכָל יוֹם חַס וְשָׁלוֹם, אַתָּה תַּעֲשֶׂה אֶת שֶׁלְּךָ לִבְרֹחַ מֵהֶם בְּכָל פַּעַם. אִם תִּבְרַח מִקֹּדֶם שֶׁיִּכָּרְכוּ בְּמַחֲשַׁבְתְּךָ מַה טּוֹב, וַאֲפִלּוּ אִם חַס וְשָׁלוֹם נִתְרַשֵּׁל עַד אֲשֶׁר נַעֲשֶׂה חַס וְשָׁלוֹם כְּרוּכְיָא דְּקַנְיָא, תַּעֲמֹד פִּתְאֹם וּתְבַטֵּל עַצְמְךָ. וְתִזְכֹּר בְּשַׁבָּת שֶׁהוּא הַתַּכְלִית. וְזֶה הָעִנְיָן אִי אֶפְשָׁר לְבָאֵר בִּפְרָטִיּוּת, כִּי הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ. עַל כָּל פָּנִים יָכוֹל כָּל אֶחָד וְאַתָּה גַּם אַתָּה לְבַטֵּל אֶת עַצְמְךָ בְּכָל פַּעַם. וְאָז יִתְהַפֵּךְ הִתְגַּבְּרוּת הַמַּחֲשָׁבוֹת לְטוֹבָה, כְּדֵי שֶׁתִּתְעוֹרֵר עַל יְדֵי זֶה דַּיְקָא לִבְחִינַת בִּטּוּל אֶל הָאוֹר אֵין סוֹף, שֶׁהוּא יָקָר מְאֹד מְאֹד. וְכָל אָדָם בְּכָל מָקוֹם שֶׁהוּא, אֲפִלּוּ בִּשְׁאוֹל תַּחְתִּיּוֹת, צָרִיךְ לְהַמְשִׁיךְ עַצְמוֹ לָזֶה, לַאֲתָר דְּכָל רְעוּתִין תְּקוּעִין תַּמָּן.
purpose. And this matter cannot be explained in detail — for
it is for each person according to what he assesses in his
heart
[הוּא לְכָל חַד כְּפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ
— a direct quotation of the Talmudic formula from Bava Basra 60b: kol
chad v'chad k'fum mah d'misha'er b'libbei — each and every one according
to what he carries in his heart. The phrase appears in halachic contexts of
personal capacity and individual measure. Here Reb Nussun cites it to say:
the matter of bitul before the Infinite Light cannot be taught
prescriptively because it is entirely dependent on each person's unique inner
assessment — their capacity and their moment. The Talmudic formula of
individual measure is applied to the most intimate dimension of divine service]
.
At any rate — every person can — and you too — nullify yourself each time.
And then the overpowering of the thoughts will be turned for good — so that
through this very thing you will be awakened to the aspect of self-nullification
before the Infinite Light — which is very, very precious.
And every person in whatever place he may be — even in the depths of the
underworld — must draw himself toward this — toward
the place where all desires are fixed
[לַאֲתָר דְּכָל רְעוּתִין תְּקוּעִין תַּמָּן —
Aramaic from the Zohar: "the place where all desires are fixed/embedded
there" — the supreme divine Root in which all wills and desires find their
ultimate home].
And this is the essential aspect of
and if I make my bed in the depths of the underworld — behold You are
there
[וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ — Tehillim 139:8:
already in Letter 97's transcriber's preface, and now the living teaching:
even from the lowest pit one can nullify oneself toward the Infinite Light]
— that even in the depths of the underworld one can nullify oneself toward
the Infinite Light — which is the essential ultimate purpose of divine service.
## Segment 6
וְזֶה עִקַּר בְּחִינַת "וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ", שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְבַטֵּל אֶת עַצְמוֹ אֶל הָאוֹר אֵין סוֹף, שֶׁזֶּה עִקַּר תַּכְלִית הָעֲבוֹדָה, וְזֶה בְּחִינַת וּפַרְעֹה הִקְרִיב אֶת לִבָּן לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל (שְׁמוֹת רַבָּה כ"א). שֶׁדַּיְקָא עַל יְדֵי הִתְגַּבְּרוּת הַסִּטְרָא אַחְרָא מְבַטְּלִין אֶת עַצְמוֹ לְגַמְרֵי.
And this is the aspect of
and Pharaoh brought their hearts closer to their Father in heaven
[וּפַרְעֹה הִקְרִיב אֶת לִבָּן לַאֲבִיהֶן
שֶׁבַּשָּׁמַיִם — Sh'mos Rabbah 21: Pharaoh's persecution paradoxically drew
Israel's hearts closer to their Father in heaven. The oppressor's intensification
of pressure achieved total self-nullification toward Hashem. The harder the
sitra achra presses, the deeper the bitul]
[Sh'mos Rabbah 21]
— for it is specifically through the overpowering of the sitra achra
that one nullifies oneself completely.
And for the sake of Hashem — know and believe — that I am not writing you mere
novelties and homiletics. Even though certainly this too is very precious — but
this is not my intention — only that you should go with all of this and strive
## Segment 7
וּלְמַעַן הַשֵּׁם שֶׁתֵּדַע וְתַאֲמִין, שֶׁאֵינִי כּוֹתֵב לְךָ חִדּוּשִׁים וּדְרוּשִׁים בְּעָלְמָא, אַף עַל פִּי שֶׁבְּוַדַּאי גַּם זֶה יָקָר מְאֹד, אֲבָל אֵין כַּוָּנָתִי לָזֶה, רַק שֶׁתֵּלֵךְ עִם כָּל זֶה, וְתִשְׁתַּדֵּל וְתִתְגַּבֵּר לְקַיֵּם כָּל זֶה. כִּי תְּהִלָּה לָאֵל יֵשׁ בְּיָדְךָ לְקַיֵּם כָּל זֶה, וְשַׂמַּח נַפְשְׁךָ בְּכָל מַה שֶּׁתּוּכַל. וּבָרוּךְ הַשֵּׁם שֶׁכָּתַבְתָּ בְּמִכְתָּבְךָ הַרְבֵּה דִּבְרֵי אֱמֶת, מַה שֶּׁאַתָּה מְחַיֶּה עַצְמְךָ בְּכָל עֻבְדָּא דִּקְדֻשָּׁה, וְכֵן הוּא הַמִּדָּה, וְכָךְ יָפֶה לְךָ, אֲבָל עֲדַיִן אַתָּה צָרִיךְ לְהַחֲיוֹת אֶת עַצְמְךָ יוֹתֵר בְּכָל תְּנוּעָה וּתְנוּעָה טוֹבָה, וּלְהַאֲמִין שֶׁכָּל הַמְשָׁכָה וְהִתְגַּבְּרוּת שֶׁאַתָּה מִתְגַּבֵּר לְהַמְשִׁיךְ אֶת עַצְמְךָ מִמַּחֲשָׁבוֹת רָעוֹת, יָקָר מְאֹד מְאֹד בְּעֵינֵי הַשֵּׁם יִתְבָּרַךְ, וּלְהִתְחַזֵּק בָּזֶה לִבְרֹחַ מֵעַתָּה מִמַּחֲשָׁבוֹת רָעוֹת. כִּי עִקַּר הַהִתְגַּבְּרוּת עַל יְדֵי הַהִתְחַזְּקוּת וְהַשִּׂמְחָה. וּבִפְרָט שֶׁיֵּשׁ לָנוּ תְּהִלָּה לָאֵל לִשְׂמֹחַ בְּהָעִקָּר, בַּמֶּה שֶׁזָּכִינוּ לֵידַע מֵאוֹר הָאוֹרוֹת כָּזֶה אֲשֶׁר הוּא חַיֵּינוּ וְכוּ', אֵיךְ שֶׁיִּהְיֶה, בְּוַדַּאי יִהְיֶה סוֹפְךָ טוֹב בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ, וְיֵשׁ תִּקְוָה לְאַחֲרִיתְךָ תְּהִלָּה לָאֵל, יָתֵר מִזֶּה אֵין פְּנַאי לְהַאֲרִיךְ.
and strengthen yourself to fulfil all of this. For praise be to G-d — it is in
your hands to fulfil all of this. And gladden your soul in whatever you can.
And blessed is Hashem that you wrote in your letter many true words — what you
are reviving yourself through in every holy act — and so it is the proper
measure — and this is very fitting for you — but you still need to revive
yourself more through every good movement and movement — and to believe that
every single withdrawal and strengthening is very, very precious in the eyes of
Hashem Yisborach. And strengthen yourself in this to flee from now on from evil
thoughts. For the essential strength comes through strengthening and joy.
And especially — praise be to G-d — we have reason to rejoice in the essential
matter — in that we merited to know from such a light of lights — which is our
life — however one is — certainly your end will be good — and there is hope for
your future — praise be to G-d.
The words of your father — who awaits your salvation speedily.
Nussun of Breslov.
And peace to all our anshei sh'lomaynu with great
love. Be strong and let your hearts take courage — all who
hope in Hashem
[חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה'
— Tehillim 31:25: the closing verse of the Psalm of the person in distress who
is yet confident of divine deliverance].
The words of your father — who awaits your salvation speedily.
Nussun of Breslov.
[Translator's Note: Overview: Sunday, Parshas Vayechi. *Heitivosa asher asisa*:
now identified as the royal formula of divine commendation (Melachim I 8:18 /
Divrei HaYomim I 17:2) — the language by which Hashem expresses approval. *Kol
chad kfum mah d'misha'er b'libbei*: the Talmudic formula of individual measure
from Bava Basra 60b — applied to the intimate, non-prescriptive nature of
*bitul* before the Infinite Light. *Keruchya d'kanya* (Likutay Halachos Shabbos
6), Likutay Moharan II:48, *V'Paroh hikriv* (Sh'mos Rabbah 21), *asar d'kol
r'usin t'ku'in taman*. Closing: *chizku v'ya'ametz l'vavchem* (Tehillim 31:25).
Key Themes
Heitivosa — Royal Formula of Commendation
The language of divine approval (Melachim I 8:18): "you did well what was
in your heart." Reb Nussun applies it to Yitzchok's act of making peace —
## Segment 8
דִּבְרֵי אָבִיךָ הַמְצַפֶּה לִישׁוּעָתְךָ מְהֵרָה.
elevating it to the level of divinely sanctioned intention, as Hashem said
## Segment 9
נָתָן מִבְּרֶסְלֶב
Nussun of Breslov.
## Segment 10
וְשָׁלוֹם לְכָל אַנְשֵׁי שְׁלוֹמֵנוּ בְּאַהֲבָה רַבָּה. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם, כָּל הַמְיַחֲלִים לַה'.
And peace to all our anshei sh'lomaynu with great love. Be strong and let your hearts take courage — all who hope in Hashem [חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה' — Tehillim 31:25: the closing verse of the Psalm of the person in distress who is yet confident of divine deliverance].
to David about the Temple.]